A brief overview of the liturgical books of the Orthodox Church in relation to their church charter

A brief overview of the liturgical books of the Orthodox Church in relation to the church charter, with the appendix of tables depicting daily services, and a dictionary of the names of prayers and church hymns The divine services of the Orthodox Church are performed according to the liturgical books. The Church Charter does not indicate that Divine services should be performed in memory (without books), and there is a rule that prayers during Divine services should be said from books (Services, Izvest. teachings). Knowledge of the rules of worship consists, mainly and first of all, in knowledge of the contents of liturgical books, in the ability to find which of them and where this or that prayer is located, this or that indication regarding the services and prayers in them. Although familiarization with liturgical books can and should be acquired in a practical way, with the help of the liturgical books themselves, for a more successful familiarization with them, an experienced leader undoubtedly helps; and therefore one cannot reject the benefits of a book that aids in the study of liturgical books. Division of liturgical books The books from which divine services are performed in the Orthodox Church are usually called liturgical or church service books. Liturgical books are divided into simple (not music) and music books. Simple liturgical books belong: some to public worship, which is performed every day in the church, according to the usual instructions for all days of the year in the Church Charter (Typikon), which assigns the services themselves, prayers for them and the time for their performance 1; other liturgical books belong to private divine services (to the services), which are performed at the request, need of one or several persons and at such a time as is indicated, for the most part, by the circumstances of their life; the third books belong to both the Divine Services. About books relating to public worship The books that relate to public worship are the following: Missal, Official, Book of Hours, Octoechos, Monthly Menaion, Festive Menaion, General Menaion. Lenten Triodion, Colored Triodion, Irmologion, Typikon. To present both - the unchangeable and the changeable 5 - inseparably in one book so that for every day the entire church service is contained in its entirety from beginning to end, is inconvenient, since to present all the services and one year in their entirety would require hundreds of volumes, because there are many changes in the Divine service. Changes occur 7 times during the week, in accordance with various sacred memories connected with the days of the week, and in a year, changes occur 365 times, in accordance with the memories in the days of the year. Then changes occur in different years from the fact that in the Divine service the prayers of the days of the week (Monday, Tuesday, etc.) are combined with the prayers of the days (dates) of the year. For seven consecutive years, the dates of the month fall on different seven days of the week. Hence, the combination of weekly and annual services over the course of seven years is different, and the number of differences is significant (365x7 = 2555). It should be added to this that for many years special volumes would be required and because various moving annual holidays and days of Divine Services coincide with the fixed days of the year, and therefore also about many dates of the year it cannot be said that next year they will have the same holidays that were in this year and the same changeable prayers will be sung that were in the Divine Services this year. And, therefore, it is impossible to write complete services so that they are contained in one book and relate to each year. Therefore, in some books related to public worship, prayers are set out that are constantly or more often than others read at well-known Divine services. Other books contain prayer books that are changed during the Divine Service, and, moreover, prayer books for both moving and stationary days, in special books. The Service Book and the Book of Hours - both books contain the rites, sequences and services themselves 7 of public worship with those prayers that are constantly or more often than others read or sung during public worship. Both of these books contain the unchangeable, constant prayers of all services of daily public worship: Vespers, Compline, Midnight Office, Matins, Liturgy and Hours. For some of these services, prayers are set out in both books, the Service Book and the Book of Hours. These are the services of Vespers and Matins. Namely, in the Service Book there are prayers pronounced in these Divine services by the priest and deacon, and in the Book of Hours - by the reader and singers; so according to these books, at Matins or Vespers, the priest is in the altar or on the solea in front of the Royal Doors, and the reader in the choir sometimes performs different readings at the same time 8 . For some of the divine services, prayers are set out in either one book, or in the Service Book or in the Book of Hours. Thus, the unchangeable prayers of the liturgy are in the Service Book 9, and the unchangeable prayers of the hours, the fine rite, Compline, and the Midnight Office are contained in the Book of Hours. The Service Book and Book of Hours take their names from the contents of well-known services. The missal got its name from the fact that it contains the Divine Service of the Liturgy 10. In addition to the content shown, the Service Book has an additional part, which contains rites and prayers performed along with the services of the daily circle. They are: a) the rite of blessing koliva, offered in honor and memory of the Lord's feasts or saints of God, since it is added to vespers or liturgy; b) the rite over the kutia in memory of the departed, since it is performed at the liturgy and at vespers; c) the rite of litia performed for the departed, as it occurs after the dismissal of Vespers and Matins; d) prayers after communion and sometimes prayers before communion. These rites are set out in the Service Book, and not in other books, because they contain unchangeable prayers for all days of the year. So that the priest and deacon, if possible, can have the entire service in one book, in the Missal, for convenience, short, variable prayers are added, which are pronounced by the priest and deacon at Vespers, Matins and Liturgy. These prayers are: firstly, Vespers, Matins and Liturgies are dismissed; secondly, the prokeimna of the Gospels of the Morning, the prokeme of the Apostles, alleluaries and sacraments of the liturgy. During the daily dismissals, the daily saints are remembered, therefore, in the Service Book, a monthly book is printed, with the designation of the saints who are remembered daily by the Church. From the Monthly Menaion, prokeimnas, alleluaries, sacraments, and such hymns that relate to the remembered saints and are pronounced at services by a priest or deacon are added to the monthly text from the Menaion. After the month of the month, in the Service Book they are printed, in special sections: prokemenons, alleluaries, sacraments - from Triodei, from Octoechos and from the General Menaion. At the end of the Service Book there is “Teaching information on how the priest, deacon and cleric should serve in the church, and prepare for the sacred rites, especially for the Divine Liturgy, and what are the situations that are disastrous and quickly perplexed, and how to correct them.” Episcopal clergy official In addition to the discussed Service Book, which is colloquially called “simple,” there is the Bishop’s Service Book. It also contains liturgies: St. John Chrysostom, St. Basil the Great and the Presanctified Gifts, but they include those rituals and prayers that occur only during the bishop's service. since during the liturgy performed by the bishop, there are dedications of persons to different church degrees, for example: reader, deacon, priest and others, and there is consecration of the antimension, then the ranks of such initiations and consecration are introduced into the Bishop's Service Book. The Bishop's Service Book, because it contains these rites (not set forth in other liturgical books), is also called the “Official.” Like the Service Book, there is an additional part in the Book of Hours, which contains rites and prayers added to the services of the daily circle; they are: a) morning prayers, since they are read after the Midnight Office; b) the subsequent elevation of the panagia, as it happens in monasteries after the rite of representation; c) the blessing of the meal, because it occurs after Vespers; d) the canon to the Mother of God, composed by Theosterictus, since it is read in church after Great Compline; e) prayers for those coming to bed, as they are read after Compline. All these additions were made to the Book of Hours, and not to another liturgical book, for the reason that they are read and sung during the services set forth in the Book of Hours. And since the unchangeable prayers at all services of public worship are supplemented by such short changeable chants, which are the same in many services of a certain day, then these chants, for convenience, are also appended to the Book of Hours. They are: troparia, kontakia, Theotokos, prokeme, communions, belonging to the Divine service of the seven-day circle - for Sundays, weekdays and to the Divine service of the annual circle - for moving and stationary days. As for the priest and deacon in the Service Book, so for the singer in the Book of Hours a monthly book is appended. With it there are: brief descriptions of the lives of saints and holidays, troparia, kontakia, prokemna, sacraments, magnifications and indications of readings from the book of the Apostle. And in order to know when and on what days the moving holidays and fasts will occur, the following are attached: Sighted Easter, Indiction, Lunnik 13. The abbreviation of the Book of Hours under consideration is the Small Book of Hours, in relation to which it is called “Great”. Experience shows that the Small Book of Hours is used, in addition to readers and singers, by priests when celebrating divine services in church: Compline, Midnight Office, hours for which there are no prayers in the Service Book, also when performing Divine services outside the church, at home - Matins, Vespers, hours, and the like. Therefore, in the Small Book of Hours there is a brief description of what and how to send on days, for example, fasting and others. Variable prayers for divine services are contained in various liturgical books 14 . Some books contain prayers for the moving days of the Divine Service of the seven-day circle, in other books - for the moving days of the annual circle, in others - for the stationary days of the year, and in fourths - for both days. The first type of books includes the Octoechos, the second - the Lenten and Colored Triodion, the third - the Menaea Menaea, the Festive, the General, and the fourth - the Irmologion. The Octoechos contains services, or successions, with variable prayers for the moving days of the Divine Service of the 15-week cycle - for Sunday, Monday, Tuesday, Wednesday, Thursday, Friday and Saturday. Each sequence contains for the days of the week (Monday, Tuesday, Wednesday, Thursday, Friday, Saturday) the prayers of Vespers, Compline, Matins and Liturgy, and for the weeks (Sundays), in addition, it contains the prayers of Little Vespers and Midnight Office. Seven such services, otherwise - the following, which belong to the seven days of the week and are sung in the continuation of the week for one tune, are called “voice” in the Octoechos. There are eight voices in it for eight weeks. From here he got his name “Osmoglasik” 16, “Oktoich” (όχτώ - eight, ἦχος - voice). The prayers of Octoechos are designated in liturgical books according to their content, for example: “stichera for the disembodied,” “touching canon.” Often the prayers of Octoechos are designated in the Typikon by the word “day.” For example: “troparion of the day”, “prokeimenon of the day”. With such instructions from the Typikon, one must understand the song of the Octoechos. However, this is how we should understand only those instructions that do not speak about the time of singing the Triodei, for then the expressions: “prokeimenon of the day”, “troparion of the day”, as we will see below, indicate hymns not of the Octoechos. The singing of the Octoechos begins on weekdays on Monday, after the week (Resurrection) of All Saints, and ends before the Saturday of Meat Week; in weeks (Sundays) it begins from the second Sunday, i.e. from the Sunday that follows the week of All Saints and continues until the fifth week of Great Lent (inclusive). The singing of all eight voices, over the course of 8 weeks and weeks, is called a “pillar” in the church charter. Six such pillars are sung in a year. They all begin at a time determined by the Church 17. The Octoechos is not sung on weekdays, starting from Meat Saturday, but on Sundays, starting from the week of Vai until the week of All Saints. But besides this time, there are days on which the singing of the Octoechos is abandoned. This happens: a) on the twelve feasts of the Lord, occurring both on weekdays and on weekdays; b) on the twelve feasts of the Mother of God and on the pre-celebrations of all twelve feasts in general, occurring on weekdays, but not on Sundays. The monthly Menaion contains services, or sequences, with changing prayers for the fixed days of the Divine Service of the yearly circle, that is, for all 12 months. With every day of the month and year, St. The Church unites a special remembrance: either it celebrates an event from the history of the faith and the Church, or it commemorates some saint, often two or three, and for each number of all twelve months it has appointed special sequences, which are found in the Monthly Menaion. Hence the Menaion is divided into 12 parts, according to the number of months, having one, and often two, three successions under the number, and received the name Monthly Menaion (μηναῖον from μήν - month). All sequences of the Monthly Menaion contain prayers for Vespers and Matins, but some also contain special ones for the hours, liturgy, Compline, and Midnight Office. 2) After the troparions: a) the Mother of God’s Resurrection of Dismissal in eight tones, sung on the feasts of the saints who have the doxology, the polyeleos, the vigil; b) Theotokos of dismissal according to the troparia of the saints, sung throughout the summer at Vespers and at Matins with “God is the Lord,” and at the end of Matins - on those days on which there is no feast for the saint with doxology, polyeleos, and vigil. The prayers of the Menaion are designated in liturgical books, for the most part, by the words: “holy”, “holiday”; for example: “stichera of the saint”, “stichera of the holiday”; so in the monthly text of the Typikon, such expressions indicate holidays that have prayers for themselves in the Menaion, and not in other liturgical books. The chants of the feast of the resurrection, contained in the Octoechos, are called in the Typikon monthbook by other words, for example: “day” (day), “Sunday”, “voices”, etc. Festive Menaion (Anthologion) The book, known as: Anthologion, Anthologium, Trefologion, Trefology, Tsvetoslov, Colored Menaion, Festive Menaion, contains selected from the Monthly Menaion the following for the feasts of the Lord, the Mother of God and saints, especially revered by the Orthodox Church, and mainly those that are marked in the month book of the Typikon with signs distinguishing the great, middle and small. But it should be noted, firstly, that in the Anthologion there are sequences not of all the saints in general who have a sign in the monthly book, but only of some of them, namely those in whose sequences the prayers, chants, their chanting, or in general the entire content have some features that are not in the general sequences 19; Between the sequences of the Anthologion there are those that belong to saints who do not have a holiday sign in the month, but to those saints whose services are celebrated on the same dates as the forefeasts and afterfeasts of fixed holidays. The following of a saint is also printed, remembered even not on the days of the forefeast, namely, the holy and righteous Job (May 6). The Anthologion is intended for use in those churches where there is a General Menaion, but no Monthly, and therefore the General Menaion constitutes, as it were, another part of the Anthologion. The General Menaion contains services, or sequences, for the moving and fixed days of the yearly circle with such variable prayers that the Holy Church has assigned to all the saints of a known face, in other words: the General Menaion contains successions with common prayers for all the saints of the same face. And so, the General Menaion differs from the Monthly in that: a) it contains prayers not specific to each saint, but common to many saints; b) contains fewer sequences than the Monthly Menaion. And since the Orthodox Church sometimes celebrates the memory of two or more saints of the same face on one day, then for the saints of a certain face there are two common observances: one observance for the day when one saint is remembered, the other when two or many saints of the same face are remembered. So, there are services: a) to the Apostle and Apostles, b) to the Saint and Saints, c) to the Venerable and Venerable, d) to the Martyr and Martyrs, e) to the Holy Martyr and Holy Martyrs, f) to the Venerable Martyr and Saints, g) to the Martyr and Martyrs, h) to the Venerable Wife and to the Venerable Wives. In addition to the observances of the saints, the General Menaion contains general observances of the feasts of the Theotokos, the Cross, the Angels, the Forerunner and the Councils, as well as the Sunday service of the Octoechos, the 6th tone, and the day of Easter. The calculated successions of the Lord, the Mother of God and other holidays are general in content; therefore they can be sung on every feast of the Mother of God, etc. In the church, the General Menaion has two uses. Firstly, it is necessary during the Monthly Menaion, when it is necessary to perform services for such saints who either do not have any successions in the Monthly Menaion, or although they do, they do not contain all the prayers that need to be sung during the service, for example, to a church saint. Secondly, in poor churches and where services are held only on holidays, the General Menaion replaces the lack of other liturgical books, and, mainly, replaces the Monthly Menaion. Triodion refers to two liturgical books that contain services, or sequences, with variable prayers for the moving days of the Divine Service of the yearly circle, and between the prayers there are three songs, that is, incomplete canons consisting not of 9 or 8 songs, but of three (three songs), four (four songs) and two (two songs). The books of Triodion (τριώδιον) received their name from the canons of the Tripes. On the days of Cheese Week, excluding Saturdays, the Lenten Triodion directs us to take from the Octoechos, in addition to the sedals according to the 1st verse and luminaries, also stichera on “I cried to the Lord” and canons. On the weekdays of Lent, during the singing of the Trisongs, the canons of the Octoechos are not sung; Trisongs completely replace them. On Cheese Week, during the singing of the Trisongs, the canons of Octoechos are sung; The three-songs replace only those songs of the Octoechos canon in which the three-songs appears, i.e. on Monday - the 1st, 8th and 9th cantos, on Tuesday - the 2nd, 8th and 9th, etc. On the Sundays of Lent, the Church assigns more prayers from the Octoechos; then, with each type of prayer of the Lenten Triodion, hymns glorifying the Resurrection of Christ are offered. But in the very sequences of the Triodion, the hymns of the Octoechos are not printed, but are only pointed out to them. Sunday hymns are not canceled in Lent on all Sundays, except for the week of Vai, the twelfth holiday, on which they are replaced by hymns of the holiday (Lenten Triodion). On the weekdays of the other weeks, even if there is no memory of the great saint, the hymns of the Monthly Menaion are sung, namely: three or four stichera on “I cried to the Lord” and a canon for the saint who came. At the same time, it should be noted: when the saint is commemorated on such a weekday day, on which in the Lenten Triodion, in addition to the three-canon, there is also a canon, then all those songs of the canon of the Menaion, which are also in the three-canon or four-canticle that happened on that day, are left and are not sung from the Menaion. But the songs of Menaion that are canceled during the singing of the Trisong are sung on the same day, connecting only with other songs of the canon, and not like the songs of the Octoechos canon, which, not being sung when the Trisong is sung (for example, on Cheese Week), are not sung at all on that day. But if on any day the entire Menaion service is canceled, then it is sung on another day. The prayers of the Lenten Triodion are designated in liturgical books by the word “day”, for example: “prokeimenon of the day”, etc. The name “day” is most often given to the stichera on the evening and morning stichera. Above them there is often an inscription: “self-agreed to the day.” Therefore, in the Typikon, in the instructions for the days of singing of the Lenten Triodion (in chapter 49), the words “self-agreed to the day” should mean the prayers not of the Octoechos (day), but of the Triodion. The prayers of Octoechos for these days are designated in the Typikon either by the name of the book of Octoechos, by the content of the chants, or by the word “voice.” So, in the Typikon we read: “sedalny Octoechos”, “sdalny apostolsky”, “trinity voices” and so on. since in the Lenten Triodion almost every day there are some kind of chants of two creators, then in the Typikon the chants are designated by the names of the creators and thus differ from each other 24. Colored Triodion (Pentikostarion, which is Pentecost) The voices for singing, as well as the prayers of the Octoechos themselves, are assigned in the Colored Triodion as follows: on Easter week a special voice is assigned for each day, and the hymns of the Octoechos are included in the sequences of the Triodion for each day from a special voice. So, after Easter, on which on Great Saturday at Vespers (before the liturgy) the Sunday hymns of the Octoechos (stichera on “I cried to the Lord”) in the first tone are sung, on Monday the hymns of the Octoechos are sung in the Triodion of the second tone, on Tuesday - the third tone, on Wednesday - the fourth, on Thursday - the fifth, on Friday - the sixth, on Saturday - the eighth. After the week (resurrection) Ap. Thomas in the successions of the Colored Triodion contains the prayers of the Octoechos for all days of each week from one voice, but special ones for each day. The voices of weeks and weeks follow in this order: in the week of Ap. Thomas songs of the Colored Triodion (Octoechos is not sung on this day) are sung in the first tone, and on the weekdays of this week in the successions of the Colored Triodion there are songs of Octoechos in the 1st tone. On the week of the Myrrh-Bearers and on the days following that, the songs of Octoechos are sung in the 2nd tone, in the week and week of the Paralytic - in the 3rd tone, in the week and week of the Samaritan - in the 4th tone, in the week and week of the Blind - in the 5th tone, in the week of the Holy Father - in the 6th tone, on the week of Pentecost songs of the Colored Triodion are sung (The Octoechos is not sung on this day) in the 1st tone; on the week of All Saints, the songs of the Octoechos in the 8th tone are sung. The Colored Triodion, like the Lenten Triodion, sometimes replaces the Menaion and is sometimes sung along with it. The Triodion completely replaces the Menaion on the days of Easter Week, on all the weeks (Sundays) of Pentecost, on the day of Midsummer and its giving, on the giving of Easter, on the day of the Ascension and its giving, on the Saturday before Pentecost, on Pentecost, on the day of the descent of the Holy Spirit. The services of the received saints on these days (excluding services for the average holiday, for example: April 23, May 8, or the church) are postponed to other days. On weekdays (excluding Saturdays before Pentecost), the Colored Triodion is combined with the chants of Menaion. Beginning with the week of St. Thomas, the church charter specifies the singing of the following hymns of the Menaion on weekdays: a) at Vespers—three stichera on “I have cried to the Lord”; b) at Matins there is a canon for four. However, more hymns are sung from the Menaion if there is a commemoration of a great saint or a church to a saint. The prayers of the Colored Triodion are designated in liturgical books in the following way: 1) If the Typikon indicates those hymns that were sung on the day of Easter, then they are called the word “Easter”, for example: “kontakion of Easter”, “Easter stichera”. 2) The expression “the stichera are resurrected” is an indication not of the Easter stichera (Triodion), but of the Sunday stichera of the Octoechos. Likewise, the expressions “sticherons of the holiday”, “chorus of the holiday”, which are found in the Typikon monthly when indicating the service of the Annunciation on Easter week, denote the hymns not of Easter, but of Menaion. 3) When on other days of the singing of the Colored Triodion we read: “kontakion of the holiday”, “canon of the holiday”, then by holiday we should mean not the holiday of Easter, and not the Menaion, but the holiday of the week (resurrection) of the Triodion, for example: the week of the Myrrh-Bearers, the Paralytic, or the holiday of Mid-Century, the Ascension, in general a holiday that happened seven, eight, and most often two, three days before the day in the succession of which we read the indicated expression. Like this expression: “canon of the feast of the week”, “canon of Triodion” are indications of the canon of the feast of St. Myrrh-Bearers, Midnight, etc. The hymns to the saint, which are in the Menaion, are designated as follows: “the stichera of the saint, the canon of the saint,” etc. 4) Finally, the expressions found “for the day,” for example: “prokeimenon for the day,” on the verse of the Triodion for the day, indicate songs belonging to a certain day, to the songs of the Colored Triodion (and not the Octoechos). The songs of Octoechos, when singing the Tsvetnaya Triodion, are designated not by the word “day,” but by an indication of their content, for example: “sedalen touching, cross,” etc. Some sequences of the Lenten and Colored Triodion are published in separate books; this is how it happens in special books following the first and Holy Week of Great Lent, following the days of Easter and Pentecost. 7) Hymns sung before and after reading the Gospel, namely: a) Sunday morning prokeimnas in eight voices, b) the song “Having seen the Resurrection of Christ”; c) the troparion “Prayers of the Apostle” and sung instead: a) troparion “Open to me of repentance” 25, b) special verses for some of the Lord’s and Theotokos’ feasts. 8) Songs of Holy Scripture, called “prophetic” 26, which are sung before the canon. At the same time, it is indicated how the verses of these songs are sung or, in the words of the Typikon, in conjunction with the troparia of the canons - on non-holiday days, on holidays and on Lent, in other words, it is shown what it means to verse: “We will sing to the Lord” and “We will sing to the Lord,” and when both verses occur. 9) Choruses for the ninth song of the Matins canon, sung on the feasts of the Lord and the Mother of God. 10) Hymns: “Let every breath praise the Lord” and “Praise the Lord from heaven,” and an indication of how and when both are sung. Then - the stichera “Blessed are you, the Mother of God” and the great doxology, which is sung but not read. The book Typikon, or Charter, mainly contains instructions on what days and hours, during what divine services and in what order the prayers contained in the Service Book, Book of Hours and especially the Octoechos, Menaions and Triodions should be offered. The book Typikon is divided, according to its content, into three parts. Part one (from the 1st to the 47th chapter), which can be called “general,” contains general instructions: a) on the order of prayers and sacred rites, in which they should be during public worship services on certain days (from the 1st to the 26th chapter), b) on the arrangement in which those praying should be during divine services (from the 26th to the 31st chapter); c) on the way of life of monastics (from the 31st to the 47th chapters). The second part (from the 47th to the 52nd chapter), which can be called “private,” contains specific instructions for each day of the year on prayers, sacred rites and their order during the Divine service, in other words, it contains particular sequences for each day of the year. The third part (from chapter 52 to the end of the book) is, as it were, an application and addition to the 1st and 2nd parts of the Typikon. It contains: a) general indications of some short chants that are sung in the continuation of the annual and weekly circles, such instructions that did not appear in either the general or the special part of the Typikon; and b) sets out the very hymns that are indicated in this part, namely: kontakia, troparia, ipakoi, exapostilaria, luminaries, trinity, prokeemna, alleluaria, sacraments, choruses. Since in the weekly circle the main differences between each other are the services of weekdays (Sundays), the services of weekdays except Saturday, and the services of Saturdays, then in the rites and sequences of the Typikon there are general instructions of a threefold type. First of all. indicates the order of weekly service. The service for the day of the week (Sunday) is celebrated differently if there is an all-night vigil, and differently if there is no vigil. In the Typikon, in the first six chapters, the service is indicated when a vigil is celebrated. In the 1st chapter there is the “rite of little vespers,” and in the 2nd chapter “the rite of great vespers,” i.e., the all-night vigil and Sunday matins.” These rites are also found in the Service Book, Octoechos and other liturgical books. These rites indicate prayers, both unchangeable and changeable, of the mentioned services, but the changeable prayers are only those that should be read or sung on weeks (Sundays), if no or even a small holiday occurs on them. If different holidays occur in a week (Sunday), then there is a change in the changed prayers, and this is indicated in the following chapters, namely: the 3rd, 4th and 5th. Chapter 8 of the Typikon talks about what hours the liturgy should begin each week and the great, middle and small holidays. After the instructions on how to conduct services on Sundays, the Typikon contains instructions on services on weekdays, except Saturdays. The 9th chapter is inscribed as follows: “just as it should be a sign for every day, here are instructions about Vespers and Matins of the days of the week, and in them we sing Alleluia, and about the first hour.” This title distinguishes some days of the week from other days on which “Alleluia” is sung. After the general sequence (Chapter 9) for the days of the week, Chapter 11 contains general instructions on the singing of the canons at Matins on the days of the week. Although in the monthly text of the Typikon, in almost every sequence, it is shown how many troparions from the canons of the Menaion and from the canons of the Octoechos should be sung or read at Matins; but in the monthly text of the Typikon this is indicated without distinction to the days of the week. Meanwhile, in the Octoechos there are two canons for Matins each day, and the regulations regarding their singing are different on different weekdays. The statute on such a difference can be seen in the 11th chapter. After the presentation of the general rites and sequences, in the Typikon, from the 16th to the 22nd chapters, there follows a general charter concerning certain hymns and readings on certain types of days, namely: a) about the lamps at Matins (chapter 16); b) about the versification of the Psalter (Chapter 17), i.e., in what order should the ordinary reading of the Psalter be during public worship on all days of the year, which is indicated in the Psalter itself; c) about the versification of the songs: “We will sing to the Lord” and “We will sing to the Lord” (Chapter 18), i.e., the songs of Holy Scripture, which are supposed to be sung at Matins before the troparia of the canons; d) about catavasia, “we sing on the feasts of the Lord, the Vladychny and the Mother of God and on Sundays and special saints throughout the summer” (Chapter 19); e) about the days on which at Matins, according to the 8th song of the canon, “The Most Honest” is sung and on which it is not sung (Chapter 20); f) about when figurative verbs are used in the liturgy and when antiphons are festive and daily (Chapter 21). From the 22nd to the 25th chapter, inclusive, it talks about the sacred rites that are performed during public worship, namely: a) about censing by the Priest or Deacon, i.e., in which services of public worship, at what time and in what order the censing occurs (chapter 22); b) about the removal of the veil and the opening of the royal doors (chapter 23); c) about the time of lighting candles at divine services on weekly, holiday (Chapter 24), and weekdays (Chapter 25). From chapters 26 to 31, rules are prescribed for those standing in the church of God, namely: at what time during the Divine service the brethren should stand without staffs (chapter 26); how one should canonarch (chapter 27); about not using unruly screams when singing, for fear of being defrocked (Chapter 28); that during some sacred rites and prayers one must stand with their heads revealed (chapter 29); do not have conversations in church, do not enter or leave during reading, etc. (chapters 30 and 31). Just as the 48th chapter is called the “Monthly Word”, from references to the services of the Monthly Menaion, so the 49th and 50th chapters are called “Triodion” from the fact that in the successions of these chapters the singing of the Lenten and Colored Triodion is indicated. In the 49th chapter there are sequences for the days of preparation for Lent and for Great Lent itself, that is, from the week of the Publican and the Pharisee to Easter. The 50th chapter, which is entitled the word “Pentikostarion” (i.e. Pentecost), contains sequences for the days beginning with the day of St. Easter and extending to the Sunday of All Saints. And about what prayers should be read and sung, if on the days of the singing of the Triodeum there are fixed holidays (Mineaion), for example: 40 martyrs (March 9), the Annunciation (March 25), - one should look in the month book of the Typikon under the date on which the (fixed) holiday is celebrated. Chapter 51 talks about the observance of Peter's fast that follows Pentecost. This chapter serves as the conclusion of Triodion. The third part of the Typikon is, as it were, an addition to the 1st and 2nd parts of it. It contains: a) indications of some short, variable prayers, the rules of which are not the same on different days of the same week, but are common for most of the weeks of the year; b) the prayers themselves, to which there are indications. In the 52nd chapter, with which the 3rd part of the Typikon begins, it is said about the troparions and kontakia of dismissal, and it is indicated how they are spoken at Vespers, at Compline, at Matins on “God the Lord”, at the hours and at the liturgy - at the entrance, on weekly (Sunday) and weekdays. Following these instructions, the chants themselves are printed. The 53rd chapter contains Sunday hymns, namely: the dismissal Sunday troparia of all eight voices, with their Theotokos and hypakia and kontakia, also prokemenyas, at matins before the Gospel and at the liturgy, and alleluaria. In order to find out which voice should sing in a certain week, for this purpose in the 54th chapter it is shown at what time of the year each pillar of voices begins. Having learned from the Indiction and the Sighted Paschal (in the Typikon) on what number of months in a certain year each pillar of voices begins, it is easy to calculate which week will be in this pillar, and which voice should be sung in it. The series of pillars of the voices of Octoechos begins around the same time (i.e., after Pentecost) with the pillars of the Sunday morning Gospels 27 . And both the voices of the Octoechos and the morning Gospels follow in uninterrupted order, one after the other; therefore, with the pillars of the voices, the pillars of the gospel are also printed. According to the content of the Sunday morning Gospels, 11 exapostilarii with the Mother of God and the same number of Gospel stichera are sung at Sunday matins; Therefore, they are also presented here (in the 54th chapter). From the 55th to the 57th chapters there are short hymns for the days of the week. In the 55th chapter there are tropars of dismissal, kontakia and lamps, as well as prokeimnas, Apostles (i.e., an indication of the conceptions), and alleluaries, the Gospels (an indication of their conceptions), and are generally communion for each day of every week. Chapter 56 contains kontakia common to the saints. In the 57th chapter - the Theotokos and the Theotokos of the Holy Cross in 8 voices, sung throughout the summer at Vespers, at Matins with “God the Lord” and at the end of Matins. If at Matins “Alleluia” is sung, and not “God the Lord”, then after “Alleluia” it is not troparia that are sung, but trinitarian voices, and according to the 9th canto there are special lights. Therefore, after the indicated troparions and the Theotokos, trinitarian songs and luminaries in 8 voices are printed in the 58th chapter. Finally, in the 59th and 60th chapters, the prokemena, the Apostles (i.e., an indication of the conceptions), alleluaries, the Gospels (an indication of the conceptions) and sacraments are set out: in the 1st, common to the saints “for whom we always perform services,” and for whom there is no service in the Monthly Menaion, and in 2, “for every need.” Chapter 66 of the Typikon is followed by the “church chapters.” They indicate how the service should be performed on certain church holidays, and especially when a church holiday coincides with another holiday on the same day. The church chapters have their own account in the Typikon and are arranged in the same way as the sequences in the 2nd part of the Typikon, namely: first (from the 1st to the 25th) there are chapters about the holidays that occur during the singing of the Menaion with the Octoechos, i.e. from September 1 to the week of the Publican and the Pharisee, then (from the 25th to the 48th chapter) about the church holidays that occur during the time of singing the Lenten Triodion, and finally (from the 48th to the 58th chapter inclusive), about the church holidays that occur during the singing days of the Colored Triodion. In the 59th chapter there are choruses that are sung on the 9th song of the Matins canon on the feasts of the Lord, Vladychny and Theotokos. Chapter 60 contains: Indiction, Lunar and Sighted Easter. Indiction is a period of time that contains 532 years, after which the solar circle (of 28 years) and the lunar circle (of 19 years) again begin their course in the same order (28 × 19 = 532), again the days of Easter and other holidays will follow, as in the previous 532 years. Indiction is set out in the table. The table contains 9 columns. The first three show the count of years: a) from Adam; b) from the Nativity of Christ; c) from the beginning of the indictment, consisting of 15 years, and adopted by the church from the time of deliverance from persecution under St. Constantine the Great in 312. In the table in the following columns there are Easter signs, invented to find and indicate the day of Easter and the holidays dependent on it. These signs have the following names: a) circle to the sun; b) vrutseleto; c) circle to the moon; d) base; e) epact 28; e) boundary key. Each of these signs is in a special column. For a student studying the rules of Divine Services, it is more necessary to have an understanding of the vruceletiya, the key of boundaries, and then the Sighted Paschal. The words vrutseleto, vrutseletyo letter, otherwise Sunday letter, mean the letters that in Indiction mean all Sunday days of the year. There are seven of these letters: A, B, G, D, E, S, Z. In one year, the letter A is used to designate Sunday days, in another year the letter B, and so on. Having found in the Indiction the Sunday letter for the desired year, we can see in the month book found in the liturgical books, under this letter, the numbers on which there will be all Sunday days in the desired year. In Indiction, each Sunday letter means only Sundays of the whole year. In the Monthly Book, found in the Service Book, the Followed Psalter, the Saints, the Breviary, the General Menaion and other liturgical books, the Sunday letter, meaning Sunday, also serves to designate the following days of the week. After the Sunday letter, which means Sunday for a certain year, the following letters serve to designate Monday, Tuesday, and so on. Sometimes Sunday letters are printed with this designation in liturgical books, namely: In the monthly word, the yearly (Sunday) letters, meaning Sunday and weekdays, follow continuously one after another, without skipping for leap years, and in the reverse order than in the Indiction. In the Indiction they go like this: A, B, G, D, E, S, Z, (if they began to write without a gap), and in the monthly word vice versa: After seven years, the Sunday letters (vrutseleto) could again follow in the indicated order if all the years in a row were simple and there were no leap years. But it is known that after three common years there is a leap year. In simple years (not leap years), the three Sunday letters appear in the Indiction in alphabetical order, one after the other, without a gap between them; and during a leap year, the fourth letter is omitted and the next Sunday letter takes its place. Therefore, only after seven leap years and three simpler years (i.e. 21 years), a total of 28 years (7 + 21 = 28), will the Sunday letters go again in the same order. This twenty-eight year, after which the Sunday letters again follow as before, is called a circle. In Indiction it is called: the circle of the sun. The name circle of the sun does not express any periodic astronomical phenomenon; the name is derived not from the sun that illuminates the earth, but from the Romans (dies Solis), who called our Sunday day with the words “day of the sun.” The circle of the sun in the Indiction table is set out in a special column, where twenty-eight numbers (letters) go in order and each number, standing opposite a known Sunday letter, against a known year, shows which year is counted from the beginning of the twenty-eight-year circle. The key of boundaries, otherwise - key letters, key words serve to indicate the boundaries of the Easter holiday, which can only be on the days from March 22 to April 25, on one of 35 days. There are therefore thirty-five key letters. Each letter serves to indicate how many days Easter is in each year from March 22. At the same time, each key letter serves to find in a ready-made calculation what month and date Easter will be in a certain year. This ready-made calculation is found in the Sighted Paschal 29, printed under the Indiction. It is entitled: Paschalia Sighted by keywords. To find out what month and what date Easter will be in a certain year, you need to notice the key letter in the Indiction against the year you are looking for. Then we will find this letter in the Sighted Paschal and in it we will see for the year we are looking for the date on which Easter will be and at the same time other holidays 30. In the Sighted Paschal, found in the Typikon and the Followed Psalter, for each letter, in which months and numbers begin, with this key letter, the pillars of the voices of the Octoechos and the voices of the morning Sunday Gospels. But in the Sighted Paschal, found in the Saints, a book for home use, there are no these instructions. About books related to private worship The books of private worship include: a) Breviary, b) Order of rites for those united from other faiths to the Orthodox Catholic Eastern Church, c) Order of prayer chants. The Trebnik sets out sacred rites and prayers, which are called demands, and are performed according to need, the needs of one or more persons, at a time determined by the circumstances of their life. The name “requirements” primarily belongs to the sacraments, since they constitute a necessary need for Christians. The Breviary is: 1) Large, 2) Small, 3) Additional and 4) in two parts (Small). The Great Breviary has two parts. The first part contains mainly the sequence of the sacraments and other divine services; the second contains, for the most part, prayers for various needs. The first part sets out the prayers and sacred rites performed by the Orthodox Church under circumstances that occur in the lives of either all or most Christians. With these prayers, the Orthodox Church meets a person at his birth, sanctifies his life and guides him when he moves into eternity. The prayers are presented in the sequential order in which a Christian is usually needed. The breviary begins with a prayer, which St. Church of the baby at his birth, - prayer to the wife on the first birthday of adolescence. This is followed by: the prayer “to denote the youth who receives the name on the eighth day”; prayers to the maternity wife for forty days, and the rite of churching of the youth, that is, bringing it to the church at the altar; Prayer to the wife when the baby vomits. After this, the Trebnik sets out the rules and the prayers and sacred rites themselves: the sacraments of baptism and confirmation; the sacraments of repentance, in which the Orthodox Church provides healing to a Christian who falls into sins after baptism; the sacraments of marriage, which blesses and sanctifies the union of two persons who have reached the age of majority and wish to pursue family life; the sacrament of unction performed on the sick. In a serious illness that prevents a person from going to church to receive St. Communion, the Orthodox Church allows you to receive Holy Communion at home. The Mysteries of Christ, and in the Trebnik there is “an order when it soon happens that the sick person will be given communion.” Finally, St. The Church calls for a blessing on the water, which, according to the prayers of the Church, imparts effective power for the spiritual and physical benefit of believers. In the Trebnik there are sequences of the small (called August) and the great consecration of water (the day of Epiphany). In addition to the indicated content, the Trebnik contains two additional chapters, constituting, as it were, a third part of it. The first chapter contains a month book, the second - a class of names in alphabetical order. The Small Trebnik contains an extract from the Large Trebnik, made for the convenience of having a small book when performing services, especially those services that have to be performed outside the church. The Small Trebnik contains such rites, sequences and prayers that are most often required in the life of Christians, in the world of the living, the non-monastic; therefore, the content of the first part of the Great Trebnik, with the exception of not very many things, is also contained in the Small Trebnik. From the second part of the Great Trebnik, less was included in the Small Trebnik than from the first; it is in the Small Trebnik that the following are contained: the sequence of the small consecration of water and the consecration of water of the Holy Epiphanies; prayers for the blessing of various foods; prayers for the consecration of buildings and reservoirs; prayers during the consecration of the desecrated; prayers read during blessing over salt, sowing and the like; from Nomocanon - “expression of the most necessary rules.” It is shorter than in the Great Trebnik. The Small Trebnik also publishes a monthly book, the Sighted Paschal, and what is not in the Greater Trebnik of later editions, for example: “the prayer of holy baptisms in brief, how to baptize a baby out of fear for the sake of death”; “canon of prayer to our Lord Jesus Christ and the Most Pure Mother of the Lord, upon the separation of the soul from the body of every true believer.” The additional Breviary contains prayer rites - the consecration of the church of things that belong mainly to the church, which are consecrated sometimes and not together with its consecration, such as: a cross on the church, service vessels, sacred clothes, a cross worn on the chest, icons, an iconostasis, a bell; also contains the rites for the consecration of artos, a treasure chest, bees, fragrant potions and all sorts of things. Breviary (small) in two parts The Breviary contains in two parts: 1st, everything that is in the Small Trebnik; 2nd, everything that is contained in the Additional Breviary; 3rd, not many prayers from the Great Book of Breviaries, namely: a prayer for all infirmities; The rite performed for the separation of the soul from the body always causes a person to suffer for a long time; prayer to build a ship. Order of worship for those united from other faiths in the Orthodox Catholic Eastern Church Books for home prayers contain mainly extracts from books used in public worship. These books include: Pravilnik, Akathistnik, Canonnik, Monthly Book (Saints) and Prayer Book. These books have many similarities with each other; they contain a large number of the same prayers, for example, each of them contains: 1) Akathist to the sweetest Jesus. 2) Akathist to the Most Holy Theotokos. 3) The canon of prayer, sung in every spiritual sorrow and situation (the creation of the monk Theostirictus). 4) Prayers for the future to sleep. 6) Following before St. Communion. 7) Prayers for St. Communion. The books under consideration, while being similar to each other in many ways, also have differences. The book Pravilnik, or more precisely: “The Rule for Every Communion” contains the evening and morning “rule” on how to prepare oneself to receive the terrible Mysteries of Christ, and contains the very services and prayers required by the “rule”. The prayers are set out in the Rulebook, starting with Compline, in the order in which they should be followed in preparation for the sacrament. The “Rule” is partly printed in the Service Book and in the Followed Psalter. The Akathist Book contains akathists and services for private and home use. In addition to the akathists to the sweetest Jesus, the Mother of God, and St. Nicholas, which are also found in other books of private worship, the Akathist Book contains akathists to the Dormition of the Blessed Virgin Mary, St. John the Baptist, and others. The canon contains canons, mainly before other types of prayers. In addition to the canons, which are contained in other books for private worship, it contains: 1) a canon of prayer for the guardian angel of human life, with the line: “I sing to you guardian angel”; 2) stichera and canon to the Most Holy Theotokos Hodegetria, i.e., the guidebook; 3) stichera in the canon of the ethereal; 4) the rite is appropriate to sing twelve psalms individually. The Saints are found in the Canon Book, Akathist Book, and Prayer Book and are printed at the end or in the middle. But they are also published in a special book, and then they are accompanied by articles that show how the time of mobile holidays can be determined; It is in the Saints that the following are printed: Indiction's Key of Conversion, Paschalia Sighted by Key Letters and Lunar Current; Next are those short prayers - kontakion and troparia, which briefly contain the content of the service of a certain day, and are usually printed with the monthly book in the Typikon, Book of Hours, Followed Psalter and Prayer Book. The prayer book (full) contains more prayer books than each of the four books considered related to private worship. It contains the 1st services of public worship found in the Book of Hours (for example: Vespers, Matins, Midnight Office); 2nd, the prayers that make up the content of the Akathist and Canon, namely: stichera, canons, akathists; in the 3rd month, the month's book, Paschal and those hymns that are briefly printed with the month's book - kontakion, troparia; in 4, prayers that are not in other liturgical books, but are contained only in one Prayer Book, these are “prayers during the Divine Liturgy”, assigned for reading not to the priest, deacon and singer performing the Divine service, but to the laity who are at the Divine Liturgy, contemplating the sacred rites, listening to the voice of the altar servers and singers Prayer Books of different content and volume are also published, including: a) Prayer Book with Akathists; b) – Brief; c) – Abbreviated; d) – for priests; e) – for the laity; f) – a short prayer book for Orthodox soldiers; g) – Collection of prayers for use by soldiers during the campaign; h) Prayers for bedtime and morning prayers; and) – Collection of prayers for every day of need (Tserkov. Vedom. 1891, No. 33, p. 1134). About books relating to public and private worship The books, which relate to both public and private worship, contain mainly readings from the Holy Scriptures. These books include: Gospel, Apostle, Psalter. The Gospel contains four gospels, or Gospels: from St. Matthew, St. Mark, St. Luke and St. John. At liturgies throughout the year, all four Gospels are read in order (in a row). Reading them in a row, ordinary - begins on the day of Easter and continues until the next Easter. First the Gospel of John is read, then Matthew, Mark and Luke. The Gospels are divided into chapters and conceptions. Conceptions refer to sections that are appointed to be read at divine services on certain days and dates. Each Gospel has its own special account of chapters and conceptions. An asterisk is printed before the conception, and under the line it is written when it is read, as well as those words with which the reading of the conception should begin, for example: “In time it is,” “The Lord speaks,” etc. 4) The Orthodox Church has appointed, in addition to ordinary readings, special ones on well-known holidays and saints’ days, and in the Gospel there is “The Collector for the Twelfth Month, the telling of the feasts of the Lord, the Mother of God and selected saints of the Gospel, the Matins and the Gospels at liturgies.” This is a monthly book in which those saints are indicated on whose days it is not necessary to read special Gospels at all. But in the latter case, it is indicated to which rank, or face of saints, the famous saint belongs, and what general service is due to him - Venerable, Hierarchical or other. This is indicated so that if the Gospel is to be read to a saint, for example, on the day of the church, and meanwhile in the indicated Collection he is not entitled to a special Gospel, then in this case the “General Gospel” of the rank, or rank of saints, to which the saint belongs is read. 5) There is a special chapter in the Gospel, which contains instructions “The Gospel is common to the saints, and to them we always serve”; and 6) The principles of the Gospel and “for all needs” are indicated. The book of the Apostle contains: a) The Act of the Holy Apostles; b) seven Council Epistles; c) fourteen letters of St. Apostle Paul, and sometimes the Apocalypse. The ordinary reading of the Apostle at liturgies also begins on the day of Easter and continues until the next Easter. First, the Acts of the Apostles are read, then the epistles of the Apostle Paul, and after them the conciliar epistles. The book Apocalypse is not read at services. The Book of the Acts of the Apostles, all the epistles and the Apocalypse are divided into chapters; then the entire Apostle, with the exception of the Apocalypse, which is not read at the liturgy, is divided into conceptions, and their account is one common. After the Acts of the Apostles, the beginnings of the conciliar epistles are printed, and after the beginning of the conciliar epistles, the beginnings of Paul's epistles. But they read in the church in a row following the Acts of the Apostles, after the 52nd conception, the epistles are not Conciliar, but Pavlov’s, precisely the 79th was conceived 31 . The conciliar epistles are read after reading Pavlov 32. In the Apostle, just as in the Gospel, at each conception there is an asterisk, and below the line are indicated: a) the days or holidays on which this conception is read, and b) the words with which the conception should begin when reading. Such words are used, for the most part: “Brotherhood”, and others. At the end of the book of the Apostle there are articles that indicate on what days and which the conception of the Apostle and the Gospel should be read at divine services, namely: 1) there is a “Collection of the Twelve Months, telling the conception of each Apostle and the Gospel, to the feasts and saints of the whole summer,” i.e., a monthly book in which the conception of the Apostle and the Gospel is indicated on different holidays. If on any given day of the month there is not a special Apostle and Gospel for the liturgy and matins, then it is shown what general service is due according to the order. This is indicated so that in case of need it is known which general Apostle and Gospel should be read. 2) “The story of the morning Gospel chapters, the Apostles and the Gospels, is known to the weeks of the whole summer.” It is indicated here which ordinary conceptions are read from the Apostle and the Gospel on the moving days of the annual circle, from Easter to the Week of All Saints and after this week - in all weeks and weeks, inclusive of Week and Meat Week and Saturday and Cheese Week. 3) “The Legend of the Saturdays and Weeks of Holy Great Lent,” i.e., it is indicated which beginnings are read both of the Apostles and of the Morning Gospels and at the Liturgy on all Saturdays and weeks of Great Lent and on all days of Holy Week. 4) “Prokeemnes, Apostles, Gospels and communions with the saints, of whom we always perform services,” that is, common to both ranks, or the rank of saints. The Psalter is printed in two ways: in 1, with the appendix of the Book of Hours and various sequences, and it is called: “Psalter with succession, Psalter followed,” and in 2, one Psalter is printed without sequence, and in common parlance it is called: “Simple Psalter,” “cell,” “small.” In both Psalms, as in a teaching book, articles are published that teach faith in one God, glorified in the Trinity, namely: a) The symbol of St. Athanasius, Patriarch of Alexandria; b) Statement of faith and questions and answers about the Divine service of Blessed. Anastasius, Patriarch of Antioch and Cyril of Alexandria; c) Exposition about the faith of St. Maxima; d) “A brief statement about what every Orthodox Christian needs, according to the ancient tradition of St. The Apostle and Holy Father, on the image of the sign of the holy cross, on his face it is appropriate to place his hands, fingers and a cue.” Ta and the other Psalter is divided into 20 kathismas, and each kathisma into three glories, or three parts, which end with the song: “Glory to the Father and the Son and the Holy Spirit.” For this, in both Psalms, a statute is attached about when and what kathismas should be spoken throughout the summer (all year), and also printed: “Following the departure of the soul from the body” and “Commemoration.” In “Following the Exodus of the Soul” there is a prayer, which, according to custom, is read at each “Glory”, when reading the Psalter for the deceased. In 3, the Psalter contains all those prayers that should be read before approaching the sacrament of communion. And at the end of the Psalter it is printed: “The rule for those preparing to serve and those wishing to receive Holy Communion. Divine Mysteries of the Body and Blood of our Lord Jesus Christ." The prayers indicated by the “rule” and which are printed in the Followed Psalter are the following: a) Akathist to the sweetest Jesus. b) Following the akathist hymn of our Most Blessed Lady Theotokos and Ever-Virgin Mary. c) Paraklisis, or prayer canon to the Most Holy Theotokos, sung in every spiritual sorrow and situation (Creation of Theostirictus the monk). d) Canon of prayer to the guardian of human life, Angel. e) The sequence of holy communion, which consists mainly of a touching canon in the second tone, of prayers before communion and prayers after communion. f) Daily services from Octoechos for all days of the week, for each day from a special voice. g) Morning prayers; prayer of desecration, sometimes someone will be tempted in a dream by the work of the devil; prayers for the future to sleep. All these prayers and canons, along with the “rule” on how to prepare for communion, are printed in a special book called “Rule”, “Rule”. In the psalter with the following, as it were, an appendix consists of: The Word of St. Cyril “on the exodus of the soul and the second coming of Christ,” Paschal and Lunnik. Paschalia and the Lunnik are also published in the Great Book of Hours, in the Typikon and in the Book of Months. In the Small Psalter, intended mainly for use in the home, in the monastic cell, in addition to the general content of the Psalter, such articles are printed that are not in the Followed Psalter, namely: a) Chapter “from the eldership about the cell rule and about prayer, which the Angel of the Lord delivered to the great Pachomius,” i.e. a rule on how to allocate time for sleep, vigil, work and prayer. b) “The order, as it should be, to sing twelve psalms individually, which the venerable desert fathers sang during the days and nights, and they are remembered in the books of the fathers, in the lives and torments of many saints.” Some prayers are printed in the Small Psalter differently than in the subsequent Psalter, namely: In the Small Psalter, before each kathisma and after each kathisma, there are: “The Trisagion” and prayers of repentance, and there is a rule for how to sing kathismas with prayers, “according to the charter of St. Fathers, devoted to all who want to sing the Psalter, to all monks who live in silence and to all God-fearing Orthodox Christians.” In the Psalter with succession, assigned for Divine services in the church, the indicated prayers are printed not after each kathisma, but separately from them. In the Psalter Minor and in the Psalter, songs of Holy Scripture are subsequently printed, which are read or sung at Matins with the canon. But in the Psalter with succession they are found in the succession of Matins, which is not in the Lesser Psalter. Both in the Lesser Psalter and in the Psalter following there are magnifications and selected psalms, sung after polyeleos on the feasts of the Lord and on the days of special saints. In the Psalter, between these psalms, another 17th kathisma is placed, which is divided into three articles and combined with the troparions of “praise”, which are sung on Great Saturday at Matins, which is not in the Lesser Psalter. Liturgical music books contain hymns for public and private worship. These books are: Octoechos, Irmologion, Holidays, Triodion, Daily Life. For private worship, the music books contain a few hymns. All of them are presented in one book (Obikhod) and, moreover, together with chants for public worship. Music books, in their content and composition, correspond to simple liturgical books. In the book of Obikhoda are printed those hymns that are constantly sung at well-known divine services, and, in addition, some of those that are changed; and the other books contain only variable chants: in the musical Octoechos - from the Simple Octoechos, in the musical Festivals - from the Menaion and Triodeum, in the musical Irmologion - from the Simple Irmologion. The irmology of musical singing contains the irmos of the canons. The Irmos are presented in the order of all eight voices, one after the other. Behind the irmos, located according to their voices, there are special irmos of the canons and tripes for the days of the forefeast of the feasts of the Nativity of Christ and the Epiphany. This is followed by magnifications, otherwise called choruses. They are sung with irmos and troparions on the ninth song of the canon. In the second of these tables, containing instructions for all days of the year, in order of the month, and in the third table for the days of singing of the Lenten and Colored Triodion, - in the first column (otherwise, lines) it is indicated to which voice the irmos are assigned for each day of the year, in the next nine columns (lines), for the nine songs of the canon, it is shown against each day of the year which irmos is sung in each song. The instructions consist of Slavic letters (numbers). In Irmology itself, on the margin of the sheet, in front of each Irmos there is a Slavic letter (number). Having seen a letter in Indication, it is easy to find it in Irmology. When looking for a letter in Irmology, you need to remember in what voice the Irmos are sung on the day you are looking for. For each voice contains its own separate order of letters (numbers). In the 2nd table, indicating the irmos in the order of the month, there is the following note regarding the first table: “If in this indication (i.e. in the 2nd table) under a song in the lines (i.e., graphs) the number showing the irmos is not indicated, it should be looked for by the voice, in the indication of the Octoechos (i.e. in the first table), under the same song.” In this first table, designating the Irmos according to the voices of Oktoechos, the first column indicates for each of the 8 voices the days of the week and the services in them. In the next nine columns, opposite each day of the week, there are Slavic numbers that show under which numbers in Irmology one should look for Irmos. The full title of the book indicates the days for which it contains notes, namely: “Festivals of musical singing, that is, musical services for the days of the twelve, the Lord's and the Mother of God (fixed) holidays 34. In the book “Feasts” there is a small vespers - on the “Lord I cried” stichera, on the stichera stichera, troparion; at Great Vespers, the stichera - on “I cried to the Lord,” - on the litia, - on the stichera; on the day of the Annunciation, in addition, there is a troparion and kontakion, also on the day of the Nativity of Christ and the Epiphany; In addition to this - for these two days - the end of the troparions at Proverbs, at Compline - “God is with us.” Also on the pre-celebration and post-celebration of these holidays there are canons, three songs; at Matins - magnification, prokeimenon, on other holidays - stichera on Psalm 50, also stichera on praises; at the liturgy (on the Lord's holidays) - antiphons, prokeimenon, worthy, communion, in the Exaltation: “To Thy Cross.” Triode of musical singing Lenten and Colored The triodion of notated singing contains notes for those chants that for the days of the week (Sunday) and weekdays are found in the books of non-notated ones: the Lenten and Colored Triodion. Church use of musical notes The practice of church music singing is in constant use during public worship and at some private worship services. It contains: firstly, those hymns that are constantly, or more often than others, sung at Vespers, Matins, 1st hour, at the Liturgy of St. John Chrysostom, St. Basil the Great and the Presanctified Gifts. Secondly, the hymns of the Psalter, set to music. Thirdly, the hymns of the Menaion and Triodeum: kontakia, troparia, lamps, magnifications, choruses. Fourthly, the chants of the private Divine Service, contained in the Trebnik and the book of Prayer chants. Educational use of notated church singing In addition to the indicated Usage, there is an abbreviated one, also called the Educational Usage of Musical Church Singing, which is mainly intended for students of musical notation, but is also used in church. In Educational Use, as an educational book, first of all, the ABC of musical singing is printed, with the following title: “The ABC of the initial teaching for those who wish to learn divine singing contained on the key of the alta.” Educational Services consists of two departments. The first contains chants mainly from the Znamenny chant, the second mainly from Kyiv. The chants are borrowed, firstly, from the Octoechos note, namely, Sunday vespers and matins chants in all 8 voices; secondly, from everyday life (not educational) those hymns that are constantly or more often than others sung on Sundays or weekdays at services - vespers, matins, liturgy, prayer singing, requiem; thirdly, from the music books - Feasts and Triodion - chants of Vespers and Matins. Each of the daily services (vespers, compline, midnight office, matins, hours and liturgy) consists of three types of prayers, or in other words, three services: firstly, daily (daily), secondly, weekly and thirdly, annual, i.e. in the daily service some prayers relate to the time of day: evening, morning and so on; others - for the days of the week: for Monday. Tuesday, etc; the third - to the 1st, 2nd, 3rd, etc. day of the month, day of the year. In daily prayers, otherwise, in daily (daily) services, such events are remembered that took place in those hours, at the time at which the daily service is held; in the prayers of the week, otherwise, in the services of the days of the week, there are memories laid down by St. Church these days; in annual prayers, otherwise, in the annual service, events that happened at the time of year when the service is performed are remembered. The prayers belonging to the daily service - after a day have passed, they follow again in the same order as on the previous day. In exactly the same way, the prayers of the days of the week - after the week has passed, the prayers and hymns of the days of the year - after the year has passed, begin and follow the same way as in the previous week, in the previous year. Hence, a number of daily (daily) services - throughout the entire day, a number of weekly services - throughout the entire week, a number of annual services - throughout the entire year, are called: daily (day) circle, weekly circle, annual circle. Each of these circles of services contains its own special order of prayers, chants, readings and its own series of remembered church events, and therefore constitutes a special circle, separate from the other. The services of each of these circles have their own time and place: a) more or less solemn prayers, b) penitential ones and c) for the repose. Just as every hour of the day relates (belongs) to the day of the week and to the day of the year, and every day of the year is either a day of the week and consists of hours, so the services of the daily, weekly and annual circles are in close mutual connection with each other, and therefore in every daily Divine service at Vespers, or at Matins there is a service of all circles: both daytime, and weekday, and annual. Of these three services, the daily (daily) service constitutes, as it were, the basis of the daily services of public worship. And from the prayers of these services, adjusted to the time of day, the daily services received their name, namely: one is the name of Vespers, the other is Compline, Midnight Office, Matins, and so on. From the combination in one and the same daily service (for example, at Vespers, at Matins) of three services: daily, weekly, daily - mainly comes the whole variety of numerous instructions of the church charter for the performance of public Divine services. Types of each daily service Since at daily services the weekly and annual services are added to the daily (daily) service, and, moreover, the weekly and annual services are more or less solemn or penitential, then the daily services, in connection with them, are also more or less solemn, or penitential; and due to the connection with them, daily services have their own types, namely: vespers are: a) small, b) daily and c) great; Compline: a) great and b) small; Midnight Office: a) daily, b) Saturday, c) Sunday; Matins: a) non-festive, b) with great doxology and c) with polyeleos; hours: a) daily, b) Lenten, c) royal, d) Easter; liturgy: a) St. John Chrysostom, b) St. Basil the Great and c) presanctified gifts (St. Gregory the Great). Connecting daily services with each other when performing them In ancient times, especially in monasteries, daily services (vespers, compline, midnight office, matins, 1st, 3rd, 6th, 9th hours and liturgy) were performed each separately from the other. But the Orthodox Church, condescending to the everyday needs of Christians, to their weakness, established that several services should be performed together, at a time, namely: she appointed all these services to be performed three times during the day, making up a morning service, a service around noon and an evening service. The time of day at which several services are performed together coincides with the time specified by the charter for performing each service separately. Everyday services are connected to each other in a special way on days other than Great Lent and on the days of Great Lent. On days other than Lent, if there is no all-night vigil, services are performed as follows: The evening service consists of the 9th hour, Vespers and Compline. The morning service consists of Midnight Office, Matins and 1st Hour. Service around noon – from the 3rd and 6th hours and liturgy. If a vigil is held, then because the vigil is scheduled for the all-night vigil (when, following the rules, one should not go to bed), Compline and the Midnight Office are not prescribed. The vigil begins with Great Vespers. If Vespers on the eve of the holiday has already been performed with the hours (as in the days of Great Lent) or with the liturgy (on the eve of the Nativity of Christ and Epiphany), then the all-night vigil begins with Compline) 35. And since during the all-night vigil, Great Vespers occurs already close to night, after sunset, then before sunset, before the vigil, there is still a small vespers and (in parish churches) a small compline. And so, when the vigil is celebrated, there is no Midnight Office, but in addition to the Great Vespers, there is also a Lesser Vespers, and all services are performed in this order: the evening service consists of the ninth hour, the Lesser Vespers and (in parish churches) the Lesser Compline. The All-Night Vigil consists of Great Vespers (sometimes Compline), Matins and the 1st hour. Divine service around noon - from the third hour, sixth hour and liturgy. In Great Lent, a special combination of daily services occurs on Monday, Tuesday, Wednesday, Thursdays and Fridays of Great Pentecost and on Monday, Tuesday, Wednesday of Holy Week. On these days, there is a peculiarity in the Divine service that the Lenten hours are celebrated, and the services of the 3rd, 6th and 9th o'clock are held together and are followed in succession by the rite of representation and Vespers, and on Wednesday and Friday, after Vespers, the Liturgy of the Presanctified Gifts. Hence the connection on the indicated days is as follows: the morning service consists of three services: midnight office, matins and the first hour. The divine service around noon consists of four or five services, namely: the 3rd, 6th, 9th o'clock, with the rite of fine and vespers, and on Wednesday and Friday and the liturgy of the presanctified gifts. The Evening Divine Service consists of one Compline, Great or Small. For clarity, a table is attached: Vespers is celebrated at the end of the day, in thanksgiving to God, the Creator, the Provider for the past day and in consecration of the coming new day. At Vespers, in constant, unchangeable prayers, the creation of the world, which began in the evening, is remembered, the stay of the first people in paradise, their expulsion from paradise and their repentance, the life of people under the patriarchs, then under the law and the coming of the Lord Savior to earth. Vespers can be great, daily and small. Small Vespers is shorter than daily Vespers, and daily Vespers is shorter than Great Vespers. At small vespers, in comparison with daily vespers, there is no: a) great litany: “Let us pray to the Lord in peace”; b) verses of the Psalter; c) small litany; d) at small vespers no more than 4 stichera are sung, while at daily vespers no less than 6; e) at Little Vespers, not the entire litany is pronounced: “Have mercy on us, O God,” but only three petitions; f) there is no litany: “Let us perform the evening prayer”; g) at small vespers there is a small vacation, and at the daily great vacation (Typical chapters 1 and 9). The main difference between daily Vespers and Great Vespers is that: 1) At Great Vespers, after reading the parimia, and if there are none, then after the prokemena, there is a special litany, which begins with the petitions: “Reciting everything with all my soul” and “Lord Almighty.” At daily Vespers, the special litany is said at the very end of the service and, moreover, without the two initial petitions: “To the Lord Almighty,” and begins with the petition: “Have mercy on us, O God, according to Thy great mercy.” This is a decisive sign that distinguishes every Great Vespers from the daily Vespers (see in the Service, last Vespers and in Typ., ch. 2, 7 and demo. 9). 2) The following prayers, readings and sacred rites also belong to Great Vespers, which, although they occur at daily Vespers, are not always, but occasionally: A. The first antiphon of the first kathisma. It is sung at Great Vespers immediately after the Great Litany. B. Entrance. V. Parimia. G. Stichera for 8th and 10th. The Midnight Office, as its very name shows, takes place at midnight, and can be at any hour of the night until the morning. Unchanging prayers, constant midnight offices encourage believers to always be ready for the day of the last judgment, which can come suddenly, like a bridegroom at midnight, at the same time they teach to imitate the vigil of angels, vigilantly singing: Holy, Holy, Holy art thou God. The time of the Midnight Office should remind believers of the Lord, who went into free passion, His prayer in the Garden of Gethsemane. The Midnight Office is every day, except Saturday, Saturday and Sunday. The daily and Saturday midnight offices are longer than the Sunday one. The former contain two parts, and the latter consists of one. The Midnight Office is celebrated (one or the other, depending on the day of the week) on various holidays: great, middle and small, unless there is an all-night vigil on these holidays. When performing an all-night vigil, there is no midnight office (Typ., Chapter 2 and fn. Typ., Chapter 7). Matins takes place in the morning. In summer and on more solemn holidays, it is indicated to perform it earlier, and on less solemn holidays and in winter, it is recommended to perform it later. The earliest Matins takes place on Easter. In the morning, when with the appearance of light nature is renewed and revived, St. The Church remembers the appearance on earth of that Light, which, having brought salvation to people, renewed the entire universe. At Matins, more extensive than at other daily services, St. The Church provides an example, proof of how blessed is he who comes in the name of the Lord; at Matins, a special series of hymns are sung from the service of the day of the week and from the service of the day of the year in the glorification of this or that saint of God, this or that saving event for people. The Matins service consists mainly of prayers, chants, and readings from the services of the weekly circle and the annual circle. The time of the 1st hour should remind believers how our Savior in the first hour of the day was led from Caiaphas to Pilate and there the whole world Judge was wickedly judged by the lawless Jewish bishops and elders. At the 3rd hour of the day, our Savior was betrayed by Pilate to countless insults, strangulations, was tied to a pillar, and scourged and wounded with a crown of thorns. At the third hour of the day the Holy Spirit descended on the Apostles. At the 6th hour of the day, our Savior was led to the crucifixion, He Himself carried the cross, and was nailed to the cross among two thieves. The soldiers divided His clothes among themselves, and those passing by cursed Him. There was darkness over the whole earth until nine o'clock. At the 9th hour, the Savior of the world, hanging on the cross, cried out: I thirst! He was given a drink of alcohol mixed with bile and gave up his holy soul to God the Father. The foundations of the earth shook, the dead rose from their graves. One of the soldiers pierced His ribs and blood and water came out of him. The services of the hours (1st, 3rd, 6th and 9th) of the same day are similar in composition; but different days of the year are not the same. So, in the 1st, there are trippsalm hours (Typ., last week of Apostle Thomas), containing three psalms. Of these hours, some are daily - ordinary, others are Lenten, and others are royal. In the 2nd there are hours without psalms, and consist of only church hymns. These are the Easter hours. The peculiarity of the Lenten hours, in comparison with the daily ones, is that the Lenten hours: the 3rd, 6th and 9th are celebrated together; that on the clock there are: 1) reading of kathismas; 2) reading of the proverb at the 6th hour: 3) singing of troparions and kontakia, applied to the memories of each hour (and not the daily saint or holiday); 4) great bows. The peculiarity of the royal hours, in addition to the psalms, is that the 1st, 3rd, 6th and 9th hours are almost always performed together, which happens at every hour: 1) reading of the proverb, 2) of the Apostle, 3) of the Gospel, 4) singing of special three troparions, twice at each hour. Lenten hours are celebrated: The daily hours are celebrated on all those days on which there are no hours for Lenten, Royal and Easter. On Easter week, the clock starts in this way: the following is sung: 1) “Christ is risen,” three times (instead of “Come, let us worship”), 2) “The Resurrection of Christ,” three times (as if replacing three psalms). Then the “Trisagion”, “Our Father” and the usual troparia of the hours are not read, but the ipakoi (once): “Preceding the morning of Mary”, the kontakion (once): “Even in the tomb”, on “Glory” the troparion (once): “In the carnal tomb”, on “And now” the Theotokos: “The most sanctified village”. After this: “Lord have mercy,” 40 times, “Glory even now,” “Most honorable Cherub,” “Bless the Father in the name of the Lord.” The priest says the exclamation: “Through the prayers of the saints, the Father.” The chorus “Amen”, the singers sing: “Christ is risen”, three times, “Glory even now”, “Lord have mercy”, three times, and again they cry “Bless”. The priest says leave. The Priest administers the dismissal both after the 9th hour - before Vespers (see the book: Follow-up for the day of Holy Easter), and after the 6th hour - before the Liturgy. Hymns about the Resurrection of Christ, replacing the usual service of the hours, are also sung instead of Midnight Office and Compline (Typ.). There are three liturgies celebrated in the Orthodox Church: St. John Chrysostom, St. Basil the Great and the presanctified gifts (St. Gregory the Great). Liturgy of St. Basil the Great differs from the liturgy of John Chrysostom in the duration of the prayers read secretly by the Priest. In the liturgy of St. John Chrysostom and St. Basil the Great remembers the earthly life of our Lord Jesus Christ from His birth to His ascension to heaven. In the liturgy, a bloodless sacrifice is made for the salvation of people, and under the guise of bread and wine, the true body and true blood of our Lord Jesus Christ are taught to believers. Liturgy of St. John Chrysostom and St. Basil the Great are divided into three parts: the proskomedia, the liturgy of the catechumens and the liturgy of the faithful. The Liturgy of the Faithful consists of four parts: firstly, in the final preparation of the gifts for the offering of sacrifice and in the final preparation of the faithful to offer it; secondly, in the very offering of the sacrifice and in the remembrance of the members of the church - those who have departed from this world and those living in it; thirdly, in preparation for communion and communion itself; fourthly, in thanksgiving for communion and in the final prayers of the service. The Liturgy of the Presanctified Gifts, as its name itself shows, differs from the Liturgy of St. John Chrysostom and St. Basil the Great in that it offers gifts that have already been consecrated before. Therefore, at the Liturgy of the Presanctified Gifts there is no offering of gifts (proskomedia) and consecration of gifts. At it there is the Liturgy of the Catechumens, and of the Liturgy of the Faithful only those parts of it that consist of: 1, preparation for communion and communion itself; 2, from thanksgiving for communion and from prayers at the end of the service. Liturgies are celebrated on the following days: Liturgy of St. Basil the Great certainly ten times a year, namely: five times on Great Pentecost, on the 1st, 2nd, 3rd, 4th and 5th weeks (Sundays) of Great Lent, twice on Holy Week - on Thursday and Saturday and on the day of remembrance of St. Basil the Great (January 1), on the days of the eve of the Nativity of Christ and the Epiphany. But if the eve of the Nativity of Christ or the Epiphany of the Lord occurs on Saturday or a week, then on the eve of the day the Liturgy of John Chrysostom is celebrated. The Liturgy of Basil the Great is celebrated on the very holiday The Liturgy of the Presanctified Gifts is celebrated only on the weekdays of Great Lent, and, moreover, except for Saturday, namely: 1) on Wednesday and the fifth week of the Great Pentecost; 2) on Thursday of the 5th week - on the day of reading the great canon; 3) on Monday, Tuesday, Wednesday of Holy Week. If the feast of the Annunciation occurs on the indicated days, then the liturgy of St. John Chrysostom. 4) On the days of remembrance of the saints with polyeleos (February 24, March 9) and on the days of the church feasts (Typ., church chapter 35), which occurred in the 2nd, 3rd, 4th, 5th and 6th weeks of Great Lent. There are days on which the liturgy is not supposed to be performed, namely: 1) cheese on Wednesday and Friday, unless the Feast of the Presentation of the Lord or the Feast of the Church occurs; 2) on Monday, Tuesday and the quarters of the weeks of Great Pentecost (unless the feast of the saint with polyeleos or the church occurs; in the 1st week it does not happen on these holidays either). 3) on Holy Friday, if the Feast of the Annunciation does not happen; 4) on the heels before Christmas and before Epiphany, if these holidays happen on Sunday or Monday. On all other days of the year, except those indicated, the Liturgy of St. John Chrysostom. The rules for celebrating the Liturgy and their constant, unchangeable prayers are found: for the Priest and Deacon in the Missal, for singers - in the Irmologion, and changeable ones - in the Octoechos, Menaions, Triodions. Reading from the Apostle and the Gospel is done according to the books of these titles. The name: “changeable” is borrowed from liturgical books (Lenten Triodion, published in 1777 in Moscow, the sequence of vespers of cheese week; Color. Triodion and Typical. sequence. Monday of the 2nd week of Easter). What changes in the composition of the Divine Service is that which changes in the known Divine Service on different days of the week and year. And what is called unchangeable is that which happens unchanged in relation to the same divine service. For example, in Matins the Great Litany belongs to the unchangeable prayers, and the canon and stichera belong to the changeable prayers. Fixed days and holidays are those that occur on the same dates in all years, and movable days are those that occur on more than one date in different years. Moving days and holidays occur in the weekly circle and the annual circle. The latter are always one known number of days away from Easter Day, and with Easter Day they move to certain numbers. Sequence in books for public worship is either the presentation or indication of prayers of only one kind, i.e. changeable, or unchangeable, so that hence there are two kinds of successions: some contain only unchangeable prayers, such as in the Service Book and Book of Hours are the successions of Matins and Vespers; other sequences contain only modified prayers, such as the sequences of the Triodea, Menaion, and Typikon. The very name “following” (άκολουθία - following) comes from the fact that prayers and songs that are in the following are always sung, following the charter, after other prayers that are not in the following, and which are in another liturgical book. The exception is very few sequences in which unchangeable prayers are combined with changeable ones. The word “following” is applied to one service, for example, “following Matins”, “following Vespers” (Services, Hours), and to many services throughout the day; so, for example, it is said: “following Monday”, “following Sunday”, “following a saint”, “following a holiday”, etc. (See Octoechos, Menaion, Triodion, Typikon). The word “rite” in the liturgical books relating to public worship is used to designate either a complete presentation or a complete indication of all the prayers assigned for the divine service, both changeable and unchangeable, indicating their sequence one after the other. These are, for example, in the Service Book: “The Rite of the Divine Liturgy,” which sets out the entire proskomedia, “The Rite of Blessing the Koliva,” “The Rite of Litiya,” and others. In books that relate to private Divine services, for example, in the Trebnik, the word “following” is sometimes inscribed above the prayers of that Divine service, which, according to the charter of the Church, must follow another Divine service. Thus, the “following” of baptism is the announcement, the following of betrothal is immediately after the Divine Liturgy. Sometimes in the Trebnik the words “following”, “rite” are used in such a way that the word “following” is inscribed above the presentation of prayers for a service longer than the rite. The word “rite” is used in liturgical books to title those prayer books to which the words “rite” and “sequence” can be appended: “rite” - because all the prayer books, or their entire order, are set out here for a certain service; “following” - for the reason that the Divine Service must follow another or precede another. Thus, the book, which has the title “The Order of Orders of Those of Other Faiths who are Uniting to the Orthodox Catholic Eastern Church,” contains “rites” that, according to the charter, should follow or precede Vespers, etc. Each voice begins on Sunday. In every voice on the first day after Saturday, on which the Lord rose, the resurrection of Christ is remembered. Then, on weekdays, services are held for entire ranks, or ranks of saints, in the following order: on Monday, the first day of the week (after Sunday), services are performed in honor of the heavenly corporal ranks, which in the ranks of saints, after the Mother of God, the Most Honest Cherub, occupy first place. On Tuesday - in honor of the Holy Baptist and Forerunner John, who is glorified after the Mother of God more than all people (Matthew 11:11). In the person of St. The Church glorifies the Prophet and Baptist John and all the Prophets. On Wednesday, the Lord’s betrayal to death is remembered and a service is performed to the Life-Giving Cross, on which the Lord suffered death and died for us. On Thursday we remember the holy Apostles, St. Nicholas the Wonderworker, and in his person all the Saints. On Friday, the suffering of the Lord and His death on the Cross are remembered. On Saturday, saints, martyrs and all saints are remembered, and services are performed for the dead. Prayers and hymns in honor of the Mother of God are prescribed on every day of the week, but She is mainly glorified on weeks (Sundays) and on Wednesdays and Fridays, when the service of the Cross is due. The Mother of God stood at the cross of the Lord, compassionate with the Crucified One; therefore St. The Church, glorifying the suffering, death and resurrection of Christ, at the same time glorifies the Mother of God. The eight voices are printed, for the most part, in two parts, four in each part. To both parts is added the canon of prayer to the Most Holy Theotokos (Luke Laskar), which is sung both at the prayer service for deliverance from all sorrow and sorrow, and at matins on the feasts of the great Saints. In both parts of the Octoechos, instructions are printed on the conduct of public worship services, which is the subject of the 1st, 2nd, 3rd, 4th, 5th and 7th chapters of the Typikon. Before the 1st tone of Saturday, a chapter is printed on how to honor the dead, which is the subject of the 14th chapter of the Typikon, and the prayers of the requiem service themselves are also printed. The pillars of voices do not begin on the same dates in different years. On what date each pillar of the Octoechos begins in a given year is indicated in the Sighted Paschal, found in the Typikon and in the Followed Psalter. There, you first need to find the key letter of that year (Key letters in the Indiction, in the Typikon and the Followed Psalter are printed in a special column). Having found the key letter of a known year, you should then look for it in the Sighted Easter. In it, with the key letter, it is shown on what day of the month in that year each pillar of the Octoechos will begin. It must be remembered that the pillars of Octoechos begin their counting from the week of All Saints; and therefore, before All Saints' Week, one should look for the pillars of voices under the key letter that relates to the previous year. Five categories of holidays have their own special signs in the Typikon and in the Monthly Menaion, namely: great holidays have a cross in a circle average first category - cross with semicircle second category - one cross - minor holidays have a sign - three dots, not completely surrounded For these holidays of the first category the sign has a red appearance, a for the second digit – black. The sixth category of days, which are not actually considered holidays, has no sign. Small holidays with sign black differ in that, “I cried to the Lord” the stichera for 6 (i.e. from the Menaion), at Matins the canon for 6. Small holidays with a sign red differ in that at Vespers the usual kathisma, at “I cried to the Lord” there is a stichera for 6, at Matins there is a canon for 6 and a great doxology. Holidays are average with a sign while the vigil is not celebrated, at Vespers “Blessed is the man” - an antiphon, at “I have cried to the Lord” stichera on the 6th, from the will and on the 8th and three readings on the stichera (i.e. stichera). At Matins the polyeleos and the Gospel, the canon on the 8th, the great doxology. Holidays are average with a sign where the vigil is celebrated, the canon of the Mother of God at Matins is also attached. Great holidays, including vigil during the entire service of the holiday (Typikon ch. 47). Contained in the General Menaion If it does not happen: a) a great saint (February 24, March 9); b) the saint of the church; c) the twelfth feast - the Presentation of the Lord or the Annunciation. After the anniversary and the circle of the sun, the next ones in the indiction are the circle of the moon, the base, the epact, which serve to determine the day of Easter. Easter was prescribed by the rule of the first Ecumenical Council to be celebrated not with the Jews, but on the first Sunday after the first full moon, which occurs at the vernal equinox. To determine what date the first spring full moon will be in the desired year, it is necessary to agree on the movements of the solar year with the movements of the lunar year. The lunar year is less solar. Therefore, the months of the solar year do not coincide equally with the lunar months. Before the solar year ends, a new lunar year begins, and at the end of another year the lunar year is eleven days old, at the end of another year it is 22 days old, and so on. Only in 19 years there will be a new moon. (New moon, new moon, new moon, birth of the moon is the time when the moon turns towards us in its circle completely unsanctified by the sun and is invisible to us. After that time, it begins to appear to us. Its appearance first appears on its side, sanctified by the sun from the west. It is called the birth of the moon, the first quarter of the moon. When the moon is fully illuminated, it is called a full moon, full moon, “damage”; because behind this it is damaged, diminished. If, finally, we see its side, illuminated by the sun from the east then this is called the last quarter of the moon. About births, new moons and damage to the moon in Indiction, ready-made calculations are set out in a special article entitled: “Lunar”, “Lunar Current”. Here, for each circle of the moon, the date and hour of the day are indicated at which the birth and loss of the moon will occur in each month. Λ to find this in Lunnik for a known year, one should only notice in the Indiction of the desired year the circle of the moon and the corresponding base, then find this circle at the base in Lunnik; then we will see births in the detriment of the moon for each month that year. The hours in Lunnik are calculated in exactly the same way as in the Typikon when indicating the time of the Divine Service, namely, the hours of day and night are counted in the same way as is used in the east, where the beginning of the day was counted from sunset (and not from midnight) and where days and nights have an equal number of hours, as happens in the autumn and spring plains, at the equinox (typ., Chapter 8). will happen again at the beginning of the solar year. After a period of nineteen years, all the phases, or modifications, of the moon will follow in the same order. This nineteen-year period is called the circle of the moon. In Indiction, in the column entitled: circle of the moon, there is a number next to each year. It shows which year this year is from the beginning of the nineteen-year period of the moon. The number of the age of the moon, that is, the number of days of the new lunar year, compared to the ended solar year, is called the base, because it is based on the determination of what dates of the solar month of March should be the first new moon and the first full moon in the desired year. The additional days to each age of the moon, so that the number of the age of the moon with which the unleavened days of the Jews ends, is called epacta (i.e., surplus, from έπάκτω I add). Sighted Easter comes from the word mature, see, look. The sighted Paschal indicates on what day of the week the feast of the Nativity of Christ will be, on what date the singing of the Triodion should begin, on what dates the Meat Week and the Cheese Week will be; which vrutseleto will begin in March, in which week of Lent and on what day will it be March 1 - Martyr Evdokia, March 9 - 40 martyrs, March 17 - St. Alexis, March 25 - Annunciation of the Blessed Virgin Mary; in what month and date will be the day of Easter, Mid-Pentecost, in what week of Easter will be April 23 - St. Great Martyr George, May 8 - St. Apostle and Evangelist John the Theologian; in what month and date will the feasts of Ascension and Pentecost be; on what date there will be meat-free season before Peter's Lent and how many weeks and days of Peter's Lent; On what day of the week will St. Apostles Peter and Paul. In the Sighted Easter, under each key letter there are instructions for a simple and leap year. The difference in these years (for each key letter), in relation to the days of the weeks and the numbers of the months, is one day, and the difference concerns those days that occur before March 1st. From March 1st there is no difference in the instructions for a common year and a leap year. For example, if Cheese Week happens after February 29, then it happens on the same day in both a simple year and a leap year. In the week after the week of All Saints. In the weeks: the 31st and 32nd and in the weeks after the weeks: the Publican and the Pharisee, the Prodigal Son and the Empty of Meat. The service of the Royal Hours is usually celebrated during the Monthly Menaion and the Lenten Triodion. For moving days of the Divine Service, the notes are contained in the Triodi of musical singing. But if the all-night vigil in Lent is on the eve of Sunday or Monday, the day before which vespers is not combined with the hours or liturgy, then the all-night vigil begins with vespers (and not compline). Also on the day of Midsummer, on the 1st and 13th of September. On the eve of the Nativity of Christ and the Epiphany and on Great Friday, when the 9th hour is read together with the other hours, and Vespers is performed separately from it, then Vespers begins like this: after the exclamation it is said: Glory to Thee, God. Heavenly King. Trisagion. Our report. Lord have mercy, 12 times. Glory to this day. Come, let us bow three times. On Easter week, after the exclamation “Blessed is our God,” instead of “Come, let us worship,” the troparion is sung: “Christ is Risen,” three times, and instead of “Bless my soul,” the same troparion is sung with the verses: “May God rise again.” From the week of Ap. Thomas before the Ascension, after the exclamation, the troparion “Christ is Risen” is sung, only three times. At daily vespers there is no poetry at all: 1) on the evening of weeks (Sundays); 2) in the evening of those days (from the week of Apostle Thomas to Syropustnaya), there was a vigil on the skin. At Little Vespers on September 14, August 1 and on the Saturday before the 3rd week of Great Lent, according to many years, the Deacon: Bless the Master (standing in front of the altar, on which the honorable cross is placed during the 9th hour). Priest: Blessed be our God. Face at the altar: Amen. Trisagion. Our Father. Exclamation: For Yours is the Kingdom. Troparion: Save, O Lord, Thy people. Glory to this day. Kontakion: Ascended. During the singing of the troparion, the priest transfers the cross from the head of the altar to the throne and places it in the place of the Gospel, and places the Gospel on the high place of the throne (Typ., September 14). Except Thursday and Saturday of the 5th week