1-я глава типикона «Чин малыя вечерни» (малая вечерня и сопутствующие ей службы в воскресенье). Содержание и разделение 1-й главы Типикона

The Typikon begins with a presentation of the Sunday service, since it was formed earlier than the everyday service and served as the basis and model for the latter. Such a beginning for the Typikon is all the more natural since in most churches services on weekdays are performed relatively rarely. This beginning for the Typikon, like its title, was also chosen not without historical hesitation. The most ancient monuments of the church charter of the 9th-10th centuries: Ύ ποτύπωσις, attributed to St. Theodore the Studite, Διατύπωσις with the name of St. Athanasius of Athos and the Canoner of the Sinai Library - begins with the Easter service. Charter of the Great Church of Constantinople, 9th century. and others - from the month's word. Statutes of the Studio type - from the weeks preparatory to Lent. For the first time, Jerusalem-type statutes began to begin the Typikon with the evening service, which is explained by the importance they attached to the celebration of Sunday. The presentation of the Sunday service in the Typikon begins on Saturday evening due to the fact that the church day for us Christians, like for Jews, begins in the evening of 1841, since the passage of time, according to the teaching of Holy Scripture, began in the evening. It is all the more natural to begin the celebration of the resurrection in the evening, since the resurrection of Christ itself took place on “Saturday evening” 1842, that is, on Saturday night. Naturally, the church charter dictates that this night, starting in the evening, should be spent in prayer. A number of such prayers, or Sunday services, open with the ninth hour and Little Vespers. 1st chapter The Typicon sets out the order of these two services, adding to them the order of the evening meal. These three parts, into which the 1st chapter naturally breaks down. Typikon, when considering it, we will preface a note about the gospel and the usual beginning of church services, since both are mentioned in the Typikon here for the first time. In general, a lot of attention is paid to the Blagovest in the Typikon, and rightly so. It not only notifies about the time of service, but also prepares Christians for it: the beneficial effect it has on the soul is generally recognized. For those absent from the service, it in some way replaces the latter. He, in fact, is already the service itself, performed by the sounds of music. The Old Testament service consisted primarily of music, and now, as if in remembrance of this, as a sign of its inextricable connection with this service, the more spiritual and sublime New Testament service in the ringing of bells has its own sacred music, of all types of which it has thus chosen the most simple, strict and unartificial. Like the entire order of church services, the blagovest had a long history, and it did not take its current form - bell ringing - early, although not later than church services took their present form. Naturally, with a simpler structure of worship, the method of convening for it was also simpler. However, the Old Testament church had, one might say, a more musical way of calling for worship than ours (which is natural given the whole nature of its worship) - through silver trumpets 1843. Among the ancient Christians, during the period of persecution, bishops called believers to worship, sending for them to their homes. St. Ignatius the God-Bearer advises in a letter to St. To Polycarp of Smyrna: “Let the meetings take place more often; call them all by name (έξ ονόματος)" 1844. In the forged letter of Ignatius the God-Bearer to Deacon Heron, among the duties of a deacon, the calling of believers to worship each separately is included in 1845. Tertullian calls liturgical meetings convocationes 1846. In the Church of Jerusalem IV century The archdeacon during the service announced the place and time of the next service with the following formulas: “we will all be ready at such and such an hour there (for example, “in Martyrium”, “on Olivet”) 1847. In the original cenobies of Egypt, according to St. John Cassian, they called the brethren to worship by knocking on the door of their cells: “when, sitting in their cells and diligently engaged in work and meditation, they hear the sound of a knock (sonitum pulsantis) on the door of theirs and other cells, which calls them to prayer or some common cause, everyone immediately hurries to leave the cells” 1848. According to this, in the life of St. Pachomius’ call to worship and meals in his monastery is indicated by the word “strike” (κρούεσθαι) 1849, why in the 5th century. "emphasis", κρούσμα, κροΰμα becomes a special term for the call to worship in 1850 (as in the current charter). In Palladium's Lavsaik (V-VI centuries) an instrument for this knock is also indicated; here about the monk Adulf (IV century) it is said: “having fulfilled the usual canon of prayer, he immediately struck all the cells with the alarm hammer (τώ έξυπνιαστικω σφορίω), gathering them into churches for the morning doxology” 1851. Thus, a hammer for knocking on the door of a cell is the most ancient tool for calling people to worship. But from the 6th century. We also find references to the bill. In the life of Theodosius the Great († 529), compiled by his contemporary Theodore, bishop. Petreisky, about the convening for hours and liturgy it is said: “they struck the tree (εκρουον τό ξύλον)” 1852, the same in the Spiritual Meadow of John Moschus 1853. In addition to ξύλον - “tree” the beat was called κρούσμα (accent), σύμαντρον (hand beat), συμαντήρ and συμαντήριον (the latter must be a hammer for striking the beat), σίδηρον – iron Iron beaters were first mentioned only in the complete charters of the 11th-12th centuries; in some of them and in Balsamon (12th century) there is a mention of copper beaters 1854. Nowadays beaters are used mainly in Athos, Sinai and Palestine, and in general in large monasteries (and Russians) next to bells. The wooden beater is called σήμαντρον, and the iron beater σίδηρον; Bila “great” and “biltse” are also distinguished; the largest beats (festive) are called “heavy”, “βαρέας” 1855. In addition to the material and size, beats also differ in the method of use: there are hand and suspended beats. The shape of the beat is an oblong straight or curved board, sometimes with holes at the ends. A hand beat is held by hand or placed on the left shoulder in the middle, a pendant is hung on a chain or a rope threaded into the middle of the beater. They strike the beater with a hammer of the same material, and depending on whether the blow is closer or farther from the middle, sounds of different heights are obtained, a whole range of tones is formed (especially on a metal beater), thanks to which the blast in the beater acquires a completely musical character 1856. Bells originally appeared in the West and were first mentioned by Gregory of Tours († 594) under the name signa 1857. Dagey, ep. Irish († 586), being a master of copper and iron, made 300 bells (campanos) 1858. In the East, bells were mentioned for the first time in the 9th century: according to the Venetian chronicle of Deacon John, Doge Ursus sent to Constantinople, at the request of Emperor Basil the Macedonian (876–879), 12 bells for the church built by the latter in 1859; but Byzantine historians, talking about the construction of this church, do not mention bells. Apparently, having been transferred from the West around this time, bells in the East were allowed for liturgical use not without hesitation and not entirely willingly. Although from the 11th and 12th centuries. there are several reports of the use of κώδων᾿ο in (bells must have been of small size 1860, hence through the corruption of the word - candia) in the churches of Constantinople and Thessaloniki 1861, but also Balsamon in the 12th-13th centuries. notes regarding the beat: “the Latins have a different custom of calling people to churches, for they use one sign, I mean campan, which is called so from the field (κάμπον), because, according to them, just as the field does not present obstacles for those who want to travel, so the high blow of the copper codon is heard everywhere” 1862. (The word derivation of Balsamon for κάμπανον is not indisputable; others derive this word from Campania, which supplied the best copper for bells). And at the beginning of the 15th century, Simeon of Thessaloniki speaks only about bells. Bells, introduced and spread so late in the East, were banned by the Turks (allowed in Constantinople only in 1856). – In Russia, bells are mentioned in chronicles from the 11th century. (for the first time since 1066), but, apparently, as a great and expensive rarity: the bells served as war booty, they were removed by the princes who conquered Kyiv and Novgorod. In the XIV century. (under 1394) the bell tower was first mentioned - in Pskov and about bell makers - in Moscow (under 1342 and 1346, in Tver under 1403) 1863. View of the good news for Little Vespers The church charter knows the following types of blagovest (and in general ringing during divine services): holiday, Sunday, weekday of three degrees of solemnity, Lenten and funeral. Of these types of blagovest (which will be discussed in more detail with the appropriate indications on them in the Typikon), 1864 for Small Vespers, the everyday least solemn one is assigned - in the small campan (bell). Such good news is also prescribed for Compline, Midnight Office and the Hours, both everyday and holiday. The Blagovest is consistent in solemnity not only with the day, but also with the service. Since all of these services, with the exception of Little Vespers and the Midnight Office, are the same in structure on holidays and weekdays, the gospel for them is always the same and least solemn (according to the most ancient charters of the Studio type, on holidays these services, especially the hours, were completely canceled). Small Vespers and Midnight Office in the statute are brought (as we will see) under the same type with the hours. As for the time of the good news for Little Vespers, it is indicated in the current charter vaguely: “before sunset,” while for other services, especially on the most important days of the triodic and monthly circle, this time is indicated more precisely - by the hour. A vague indication is given here due to the difference between the length of the day in summer and winter. In the ancient Greek and Slavic lists of the charter (XIV-XVI centuries) the following is added to this instruction: “that is, about the tenth hour.” This increase was excluded by Nikon's inspectors (it remained in the Old Believer charter), since the appointment of certain hours for church services is inconvenient due to the unequal length of the day in winter and summer: the 10th hour (3–4 pm) in the summer would fall at the height of the day. The most accepted time for Little Vespers, as well as for daily Vespers, in Russia is 3–4 hours in winter and 5 in summer. On Mount Athos the bell for Little Vespers begins at about 3 p.m. 1865. The Typikon appoints the good news for Little Vespers, as for any service, to be carried out by the paraecclesiarch (assistant of the ecclesiarch) or the candilov burner (κανδηλάπτης), who takes the blessing from the primate (rector) for the gospel. Every deed in the monastery is carried out with the blessing of the abbot, especially such a sacred action as the gospel - the beginning of the service. The blessing also expresses the consent of the abbot to the beginning of the service. Monitoring the timeliness of the good news, however, is assigned, first of all, to the paraecclesiarch - a thought given by the characteristic expression: “comes to the primate, signifying with his arrival the time of riveting.” According to the life of St. Savva, compiled 20 years after his death, the brethren were called to services “at the hour of riveting” (ώρα κρούσματος) by the canonarch each time “with the permission (παρά γνώμην) of the abbot” 1866. According to the Greek list of the library's charter, mon. St. Savva No. 1458, the Ecclesiarch announces the gospel for the service and prepares everything necessary for it. According to the most ancient Slavic lists of the charter, this is done by “candylaptis siesta sveshchezhitetel” 1867; so in the current Old Believer charter. The expression: “signal by your arrival the time of riveting” is not in the most ancient lists. The charter, naturally, attaches special significance to the beginning, as well as the end, of church services and therefore furnishes them with special solemnity, trying in both to present in an abbreviated form the entire content of the service, as if to invest all the faith and hope of Christians. Therefore, the usual beginning, as well as the usual ending (dismissal), of church services are composed of the most meaningful prayers. Especially the “ordinary beginning” directly constitutes, as it were, a whole completed service. Priest's initial cry The usual beginning of church services consists of two parts that are completely unequal in volume: the initial exclamation of the priest and the initial prayers of the reader. The exclamation of the priest, thus, is in the proper sense the “beginning” of the service, as if it were its beginning. It is given special significance by the statute. Without this exclamation the service cannot begin. Therefore, despite all the brevity of this exclamation, it can be considered as a part equal in rights with all the other, long, content of the usual beginning. The initial cry, generally speaking, contains the glorification of God. With this content, the initial exclamation well expresses the entire character of the Orthodox service, in which the glorification of God prevails not only over prayer, but also over thanksgiving and teaching, due to which this service is devoid of that utilitarian-practical character that the Roman Catholic service has, with a predominance of the petitionary element in it, and the Protestant service, with a predominance of homiletical content, and thanks to which the Orthodox service comes closest to the heavenly service, angelic praise of God. (And the nature of worship is, of course, in the closest connection with the general understanding of Christianity in its three faiths). An exclamation of such content immediately elevates our thoughts to the glory and praise that all His creatures bring to God and in which the service we undertake has a certain part. This initial glorification of God, or, more precisely, only the confession of the glory of God that exists without us, is not the same before different services, precisely in its solemnity it corresponds to the degree of solemnity of the service. The most sublime and expressive initial exclamation of the liturgy, glorifying separately all the persons of the Holy Trinity and in their most grace-filled and mysterious action (in the dispensation of the Kingdom of God); in the initial exclamation of Matins the Holy Trinity is glorified only in Its inseparability and general action on the world (life-giving); the initial cry of the remaining services is limited to the glorification of God in general. But even in this latter form, the initial exclamation of church services, according to the charter, constitutes such a sacred thing that the unsanctified lips of a layman cannot touch. This, of course, is due to the fact that for the first time in the service it is mentioned with special solemnity, as constituting the main concept and content of the entire service, the name of God, which the ancient Jew considered impermissible to pronounce, replacing it with improper names of God or (like the Samaritans) with the word “shema”, “name”, or accompanied it with the expression: “He is blessed forever” 1868. History of the initial cry “Blessed be God” is a frequent expression in the Old Testament and the most common glorification of God in the worship and everyday life of the ancient Jew 1869. But nothing can be said with certainty about how ancient the use of this expression is as the initial exclamation of the hours, vespers and other services, since to this day no complete handwritten Books of Hours of public worship older than the 13th century have been discovered. (the cell Books of Hours were also preserved in manuscripts of the 8th-9th centuries), and even these Books of Hours do not consider it necessary (for the very purpose of the Book of Hours) to indicate the exclamation of the priest. Missals of the 9th-12th centuries. (Euchologies) are limited to the text of the priest’s prayers for Vespers and Matins. For the first time, apparently, in manuscripts of the 13th century. the cry “Blessed be our God” is clearly indicated; for example, it is indicated in the Typicon of 1292 of the Sicilian monastery of Mili according to the manuscript of the Vatican Bible. No. 1877 as an exclamation for the hours and matins (in the rite of the 1st week of Lent), for Vespers there is an exclamation “Blessed is the Kingdom” 1870. To Typic. Georgian Shiomgvim monastery of the 13th century. the exclamation “Blessed is our God” is indicated for weekday matins 1871, and in Typik. North collection Moscow Room. music No. 491/35 for vespers (fol. 153 vol.). Of course, in ancient times, the initial exclamation for services, like the rites of the services themselves, varied in different Churches. But it is remarkable that already the “Testamentum” of our Lord Jesus Christ, a Syrian monument of the 3rd century, indicates the bishop’s exclamation before Matins with the same content as the current one: “Glory to the Lord” 1872. Sinai ascetics of the 6th century. began the service with “Glory to the Father...” (i.e., a small doxology) 1873. Greek Book of Hours according to the order of the Lavra of St. Savva in the Sinaisk manuscript. bib. No. 863 VIII-IX centuries. The service also begins with “Glory to the Father...”. (In the last two cases, perhaps, the beginning is indicated only for the cell service). The Coptic Book of Hours begins the services “In the Name of the Father...”. The exclamation “Blessed is our God” must have been composed in imitation of the exclamation at the liturgies of Basil the Great and John Chrysostom “Blessed is the Kingdom.” But regarding the last exclamation, it is also impossible to say how ancient it is. It is already in its current form in the oldest lists of these liturgies - the Barberine 8th century. and Imp. publ. bib. No. 226 (from the collection of Bishop Porfiry Uspensky) VIII-IX centuries. (6) But under Chrysostom, “the primate, entering the church (i.e. before the service), said “peace to all”” 1874. And the most ancient so-called “apostolic” liturgies: St. James, the Evangelist Mark, etc. - do not have anything at all corresponding to the current solemn exclamation of the primate before the service of 1875. Of the current services, the rites of the consecration of the church and the antimension, which are very long and complex services, begin without an exclamation (with “Let us pray to the Lord” and prayer), but in the middle they have a number of exclamations that now serve or previously served as the initial ones: “Blessed is our God,” many times “Glory to our God forever and ever,” “Glory to Thee, Holy Trinity our God, always, now and ever, and unto the ages of ages,” “Blessed is the glory of the Lord from its place” 1876. The liturgical use of the last exclamation is hinted at in the words of Abba Silouan (IV century) cited by Nikon the Montenegrin (11th century): not approving of the singing of the newly composed troparions, the elder says that in heaven “one rank incessantly sings alleluia; another rank: Holy, Holy, Holy is the Lord of Hosts; another order: blessed is the glory of the Lord from His place and house” 1877. Since the daily services generally imitated the liturgy, then in those Churches where the liturgy did not have anything corresponding to the current initial exclamation, the daily services did not have this either. For the first time, the song sequence must have introduced solemn exclamations at the beginning for Matins, Vespers and the hours, according to the type of the Constantinople liturgy, and initially such an exclamation must have been literally borrowed from the liturgy; in the oldest monument of song succession (12th century), not only matins and vespers, but also the hours have the exclamation: “Blessed is the Kingdom” 1878. Monastic services, having adopted the custom of a solemn exclamation at the beginning from hymns, must have replaced the liturgical exclamation with less solemn ones, introducing different degrees of solemnity into them. The initial exclamation, as noted, constitutes, although the main, but also a smaller and only priestly part of the “ordinary beginning”, which in the rest of its content represents something independent. The rest of it breaks up, in turn, into several parts. First of all, it is necessary to separate the first two prayers from the usual beginning: “Glory to Thee, our God” and “Heavenly King,” as introductory and not a necessary part of the usual beginning (it does not have them in fasting and funeral services). The first of these prayers constitutes, as it were, the initial exclamation of the reader after the same exclamation of the priest (a variation of the priestly exclamation), the second (“To the Heavenly King”) asks for the presence of the Holy Spirit with us, this real Performer of every God-pleasing prayer 1879, and, in accordance with the initial exclamation and the entire character of the Orthodox service, this petition is clothed in a doxological form. With the exception of these additional and later (as we will see) parts of the usual beginning, it represents a harmonious and complex whole. Namely, it breaks down into three prayers: 1 - Holy God, 2 - the Most Holy Trinity, 3 - Our Father, ending with a doxology: the first two - Glory to the Father... and the last - For Yours is the Kingdom. The prayers with each subsequent part grow in volume: the three-fold “have mercy on us” in the Trisagion is replaced by the same seven-fold petition in the 2nd prayer (4 petitions in the prayer to the Most Holy Trinity and the 3-fold Lord have mercy after this prayer) and the 12-fold Lord have mercy in the 3rd prayer. Accordingly, the simple concluding doxology of the first two parts (small) is intensified in the third to a priestly doxology (“For Thine is the Kingdom”). Again (like the initial exclamation and the entire Orthodox service), this entire complex prayer, which gradually rises in the last part to the Lord’s Prayer, with all its intensity, is of a joyfully laudatory character, beginning with a seraphic doxology, calling the Persons of the Holy Trinity with various laudatory names in all prayers to Her, and concluding with a doxology (the last “Glory to the Father”). The transition from the prayers of the usual beginning to the opening psalms of each service is a verse from Ps. 94, 6: “Come, let us worship and fall down before Him,” repeated, like a prokeimenon, three times with slight changes to the text, skillfully enhancing its thought: “... to our God the King,” “let us fall down to Christ (the King...),” “(let us fall down) to Himself (Christ... and our God).” Shortening the usual start But the usual beginning does not always look like this. This is its most complete form, which it receives three times during the day before three rows of daily services: before a row of morning, afternoon and evening services; since these series of services open: the 1st midnight office, the 2nd - the third hour and the last - the ninth hour, then only before these services the usual beginning in its full extent is made. Before the rest of the services, it is reduced to just “Come, let us worship.” The most solemn services: the liturgy, the fine rite that replaces it, and marriage - do not have a normal beginning at all. On the contrary, in fasts for the most important services following others, such as: matins and vespers with the ninth hour (if the last two do not immediately follow the 6th hour), as well as for funeral services, the usual beginning omits only its introductory part (Glory to Thee, God and the Heavenly King), due to its joyful tone (moreover, these prayers are included in the “usual beginning” later than others, and without them it takes on its ancient view). Like all church orders, the usual beginning was developed gradually. Its earliest composition must have been limited to the Lord's Prayer alone. In the II century. such minor daily services as the clock existed in the form of this one prayer in 1880. When the order of services developed, it was natural to place this prayer at the head of the service or make it its center. How early it became a custom to begin church services with the Lord's Prayer is shown by the fact that in this regard, the practice of the Western Church, which is generally so different from it, coincides with the Eastern Church: every Roman Catholic service, except for the Liturgy and Compline, begins with the Lord's Prayer, said in secret. The current "ordinary beginning" of Roman Catholic services has it in first place. But according to ancient breviaries, for example, one Mozarabic, it was preceded by: “Lord have mercy, Christ have mercy, Lord have mercy” (Kyrie eleyson, Christe eleyson, Kyrie eleyson) 1881 - an exclamation that precedes, in a slightly modified and widespread form, the Lord’s Prayer in our “usual beginning.” According to the Greek Typicon of the Sicilian Monastery of Mili (manuscript Vatican Bible No. 1877) of 1292, the usual beginning of Matins and Vespers, at least in Lent, consists only of “Our Father” 1882. In addition to the Lord’s Prayer, the usual beginning in the Roman Catholic Church includes “Rejoice to the Virgin Mary” and the Creed (the latter is not always: only before matins and the first hour). With this we can compare the following advice of Abba Silouan (IV century) from Nikon the Montenegrin: “When you arise from sleep, first of all glorify God with your mouth, and do not begin your rule of abiya, but go outside your cell your own, say the image of faith and the Our Father, and then go in and begin your rule” 1883. Isn’t the current prayer to the “Holy Trinity” a trace of a former existence in the usual beginning of the Creed? No less ancient a part of the usual beginning than the Lord's Prayer and Lord have mercy is the small doxology. Among the Sinai ascetics of the 6th century. at Sinai the usual beginning of the service was "Glory to the Father" 1884. The explanation “that is, the Trisagion,” which some Pandect Nikon manuscripts have to the last words, where a description of the Sinai service is given, for example, the manuscript of the St. Nicholas Edinoverie Monastery of the 16th century, only testifies to how strange it must have been for Nikon’s later copyists to have the Trisagion absent from the usual beginning. Meanwhile, it did not have its usual beginning not only in the 6th century, but also in the 8th-9th centuries, as the Greek Book of Hours according to the order of the Lavra of St. Savva in the manuscript of the Sinai Library No. 863, where the services begin with the Little Doxology and the Lord's Prayer 1885. Even later than the Trisagion, the prayer to the Most Holy Trinity was added to the usual beginning. It is, however, already mentioned by the Studite Charter of the 11th century. Moscow Synod of the Bible No. 330/380 (l. 12). Last of all, a prayer to the Heavenly King was added to the usual beginning. It is first found in this place in the Rules and Books of Hours of the 14th century. Even later, the prayer “Glory to Thee, our God” was added to the usual beginning of the prayer. Although it is also in some Books of Hours of the 14th century. (for example, Moscow Synod. Bible No. 48/151/1238), but is absent in the RKP. XVI century and in the printed Books of Hours of the Krakow edition of 1491. In the modern Greek Orology, this prayer book is indicated only at the usual beginning of the Midnight Office; for hours 3 and 9, the prayer book “To the Heavenly King” is named first. History of individual prayers of the usual beginning Being in its present form of rather recent origin, the usual beginning, however, consists of very ancient prayers. The most ancient prayer in it must be recognized as “Lord have mercy.” “Have mercy” is the most common prayer exclamation in the psalms; the formula “Lord have mercy” is found in the prophet. Isaiah, Baruch 1886. The liturgical use of it in the Christian Church is first evidenced by the Apostolic Decrees (IV-V centuries), where it serves, as with us, as a response to the petitions of the liturgical litany of 1887. In the daily services, this formula is borrowed from the litany and, therefore, replaces it. The next most ancient prayer in the usual beginning is the Lord's Prayer. But its final doxology came from the lips of the Savior not in the form in which it is used today among us, but, according to its most accepted text by the Evangelist Matthew, in the following form: “For Thine is the kingdom and the power and the glory forever, Amen” 1888; according to the Evangelist Luke, the Lord’s Prayer has no doxology at all 1889. In view of this and due to the difference in the transmission of this doxology by different monuments (for example, in the “Teaching of the 12 Apostles” of 1890 it is transmitted even in a more brief form than in the Evangelist Matthew “For Thine is the power and glory forever”), they now think that in the text of St. Matthew, this doxology penetrated from the liturgical practice of 1891. (In the Roman Catholic Church it is used without doxology). The next most ancient part of the usual beginning is the doxology, the so-called small: “Glory to the Father and the Son and the Holy Spirit, now and ever and unto ages of ages Amen (Δόξα τω Πατρι καί τω Yίω καί τω άγίω Πνεύματι, νΰν καί άει και εις τους αιώνας των αιώνων αμήν)”, which generally has the widest use in Orthodox worship. It must have arisen from the concluding doxologies of the liturgical prayers: traces of these doxologies can be found repeatedly in the New Testament epistles and in the Apocalypse. The simplest formula of such doxologies is: “To You” or “To Whom be glory (δόξα) forever” 1892. This formula began to spread in all 3 of its terms, and the expansion of the first concept “To Him” and the last “forever” gave the current small doxology, and the spread of the second concept “glory” (for example, into such expressions: “glory and honor”, “glory and power") gave rise to the current litany exclamations (which will be discussed later). The person (“To Him”) to whom the doxology is raised in New Testament writing is in most cases one God the Father 1893 or He through Jesus Christ, for example: “To Him be glory in the Church in Christ Jesus...” 1894 or “To the only wise God and our Savior Jesus Christ our Lord be glory and majesty, dominion and authority...” 1895. Sometimes glory is exalted to Christ alone 1896. The third concept of the primitive short doxology - “forever” - also becomes widespread in apostolic writing: “forever and ever” 1897, or “for all generations of centuries” 1898, or: “before all ages and now and to all ages” 1899. In this sense, one can say with blzh. Theodoret that the small doxology was “dedicated to the Church by the spectators and ministers of the Word” 1900. But the first example of a full doxology with the naming of all the persons of the Holy Trinity is found in the dying prayer of the martyr. Polycarp: “through whom (Jesus Christ) to you, with Him and with the Holy Spirit, be glory...” 1901. In the same way, the martyrdom of St. Ignatius the God-Bearer ends with the words: “I completed my course in Christ Jesus our Lord, through whom and with whom be glory and power to the Father with the Holy Spirit forever, amen.” The acts of other martyrs of the 2nd century end in a similar way. In the life of St. Eugenia, who suffered under the emperor Commodus (180–192), finds the doxology almost in its current form; It is told here that the Angels, escorting the martyr to heaven, sang a hymn in which one could hear the words: “Glory and honor to the Father and the Son and the Holy Spirit, now and ever and unto ages of ages, amen” 1902. According to St. Irenaeus of Lyons (2nd century), the Gnostics saw in the words “forever and ever” (εις τους αιώνας ...), pronounced “by us at thanksgiving,” a designation of the eons of 1903. Tertullian (3rd century) says that a Christian who attends spectacles has to “with those lips with which he pronounces Amen in the church (in sanctum), evaluate the gladiator, say “forever” to someone else, and not to Christ God 1904. In these passages Irenaeus and Tertullian see an indication of the doxology of 1905. Origen says that “prayer should always end with the praise of God through Christ in the Holy Spirit” 1906. In the canons of Hippolytus and the Egyptians (3rd century), the formula of doxology is the same as that of Polycarp, but along with it the current one is also found, both sometimes together, for example, “through whom (Jesus Christ) to You (the Father) be glory and power and honor to the Father and the Son and the Holy Spirit in the Holy Church, now and ever and unto ages of ages” 1907; or: “Glory to Thee, Father, Son and Holy Spirit forever and ever” 1908. Nevertheless, even in the 4th century. The names of the persons of the Holy Trinity in the doxology were mostly placed in more than one case. Thus, the prayers in the Euchology attributed to Serapion, Bishop. Tmuitsky (IV century), for the most part have the ending: “through whom (Jesus Christ) to You (the Father) be glory and dominion in the Holy Spirit now and forever and ever” 1909. Basil the Great gives the doxology in the form: “Glory to the Father and the Son with the Holy Spirit” 1910. The heresy of Arius, which used for its purposes one of the ancient formulas of doxology: “Glory to the Father through the Son in the Holy Spirit,” forced the Church to finally accept the formula: “Glory to the Father and the Son and the Holy Spirit,” as the most expressive of the consubstantiality of the Holy Trinity. According to some news, such a formula was approved at the 1st Ecumenical Council in 1911. According to the testimony of the blessed Theodorit, Leontius, Patr. The Antiochian, in order to hide his Arianism, in his doxology pronounced the words “to the Father and the Son and the Holy Spirit” quietly, and “and now...” - clearly and separately 1912. St. Flavian, Patr. Antioch, with many monks, was the first of all to sing with particular clarity: “Glory to the Father and the Son and the Holy Spirit” 1913. In the essay “On Virginity,” attributed to St. Athanasius the Great, the prayer of thanks after eating ends with: “Glory to the Father, and the Son, and the Holy Spirit.” One of the Gallic Councils (Vaison or Vazaten), which took place several years after the Council of Nicea, decreed: “since not only in the apostolic see, but throughout the East and throughout Africa and Italy, due to the tricks of heretics who blaspheme the Son, that He was not always with the Father, but from a certain time, in all the endings of prayers (clausulis) after “Glory to the Father, and “To the Son and to the Holy Spirit” it is said: “as it was in the beginning, and now, and ever, and unto ages of ages,” then we decree that in all our churches this should be said in the same way” 1914. The small doxology now has this form in the Catholic Church: “Gloria Patri et Filio et Spiritui Sancto. Sicut erat in principio, et nunc, et semper et in saecula saeculorum" 1915, therefore, differs from ours in a different arrangement of words about the Holy Spirit and the addition: “as it was in the beginning” (corresponds in our exclamations: “always” with “now and ever”), Traces of primitive forms of doxology (in which the names of the Holy Trinity were not placed in the same cases) are preserved in some exclamations (“with Him you are blessed with the Most Holy... Spirit"), and in the Roman Catholic Church in the endings of hymns ("gloria Deo Patri cum Filio, Sancto simul Paraclyto"); The preposition “through” in the name of the Son, despite the New Testament examples, is avoided by both Churches due to Arian abuses of it. The prayer “Holy God...” is the dissemination of the song of the Seraphim in the vision of the prophet. Isaiah. According to the legend told in the 1916 letters of the Patriarch of Constantinople Acacius (471–479) and other contemporary bishops to the Chalcedonian presbyter Peter Fullon (who wanted to add to this prayer the addition “crucified for us”), cited by Zonara (12th century), it was heard from the Angels by a boy raised into the air during a repentant prayer on the occasion of the earthquake in Constantinople 438–439 (under Emperor Theodosius the Younger and Pulcheria and Patriarch Proclus) 20 days before Easter at about 3 o’clock. day, and by imperial decree it was then introduced into liturgical use. The Monophysite addition “crucified for us” made by the mentioned Fullon, despite extensive polemics against itself, was accepted at one time in Constantinople, for which the city, according to legend, suffered many troubles (during the litany with the singing of such a Trisagion, an ash rain fell on the city). The increase is still accepted in the Armenian and Egyptian Churches, and in order to justify it it is said that the entire song can be attributed to one Son of God 1917. – The Greek text of the prayer: “Αγνός ό Θεός, άγιος Ισχυρός, άγιος αθάνατος, έλέησον ήμας” – admits and such a translation: Holy God, Holy Mighty, Holy Immortal, have mercy on us (such a translation would be closer to the original, which does not have a vocative case); then the prayer would consist of praise and prayer, which also corresponds to the detail of the legend that the youth heard from the Angels only the first part of the song, and the people added: “have mercy on us.” "Heavenly King" and "Holy Trinity" As for the rest of the prayers at the usual beginning, nothing can be said with certainty about the origin of the prayers “To the Most Holy Trinity,” “Heavenly King,” and “Glory to Thee, our God, glory to Thee.” The prayer “To the Heavenly King” is more of a hymn than a prayer, and serves as a stichera for Pentecost, from the service of which it was undoubtedly borrowed into the usual beginning, since it appears in it later than in this service. Judging by the fact that this song is unknown to the Constantinople Rule of the 9th century, it appeared no earlier than the heyday of hymnographic activity in the 8th-9th centuries. According to the Book of Hours of Sinaisk. bib. No. 865 XII century. and the Ethiopian (XIV century) it was placed only as a troparion at the 3rd hour (in the last and at the Midnight Office). – The Coptic Book of Hours has the prayer “To the Most Holy Trinity” in the following simpler and therefore, perhaps, most ancient form: “Most Holy Trinity, have mercy on us - three times. Lord, cleanse your sins; Lord, cleanse our iniquities; Lord, forgive our sins; Lord, visit the infirmities of Your people and heal them, for Your name’s sake.” The Book of Hours places it not in the rank of services, but in the rank of evening prayers, in the middle of them, after “Holy God” 1918. The Ethiopian Book of Hours places it in various services after the Trisagion, before the Our Father, like ours, but again in a different edition: “Most Holy Trinity, show mercy to us; Most Holy Trinity, have mercy on us; Most Holy Trinity, have mercy on us. Lord, forgive our sins; Lord, forgive us our iniquities and sins; Lord, visit the weak among people and heal them in the name of Thy Holy One" 1919. “Come, let us worship” also did not immediately acquire its current form. In the Typikon of the Kasulyan Monastery (in Calabria) of the 12th century. (according to the manuscript of the 12th-13th centuries Turin University) these verses have the following simpler form: “Come, let us worship and fall down to our King. Come, let us worship and fall down to Christ our God. Come, let us worship" 1920. In the charter of the Georgian Shiomgvim monastery of the 13th century. (at the all-night vigil): “Come, let us worship and fall down to Christ the King and our God” - twice, then the same without the “Tsarev”, and finally, only: “come, let us worship” (gradual reduction, as now - gradual expansion) 1921. In Greek Typicone Moscow. Blush. music XIII century the current first verse twice, then the current 3rd verse and “Come Let Us Worship” 1922. In Greek Typicone Moscow. Synod. bib. No. 381 XIV century. - the current 1st verse, the current 3rd verse without “To Himself” and the current 3rd and 4th verses at the All-Night Vigil (l. 1). In the Slavic charter of the same library No. 328/383: “Come, let us worship” (maybe not completed) twice and the current 3rd verse (l. 3). In the Ethiopian Book of Hours (14th century) it reads like this: “Come, let us worship, come, let us pray to Christ our God. Come, let us worship, come, let us pray to Christ our Savior,” and again the second verse 1923. Consecrated by the death of the Savior and His descent into hell, the 9th hour of the day opened up for us a new era of spiritual life, was the beginning of the resurrection of Christ and ours, and therefore it is natural for the Church to begin a series of daily services with it. But in view of the fact that at this hour such a grave event took place in the Savior’s earthly life as death, the liturgical celebration of this hour cannot be of a solemn nature, and this hour, like other sad hours in the Savior’s life, is given the least solemn type of service. Hours (ώραι, horae) - services specially established to consecrate certain hours that are significant in some way in the history of our salvation, in gratitude for the events that took place in them; but since our salvation was achieved through the suffering of Christ, then individual moments of this great deed were the most difficult in the life of the Savior; why the feeling of gratitude for salvation cannot but be dissolved in tears of compassion for Christ and sadness for the sins that brought Him to the Cross. Hence, the service of each of the hours, of which the Orthodox Church, like the Roman Catholic Church, honors four: 1, 3, 6 and 9, is of a mournfully repentant nature. This service for all hours has the same order (scheme), completely different from the order of other services and, precisely, inferior to them in solemnity. – The service of the hour begins (if we exclude the usual beginning from it, as an additional and random part) with psalms, like all services except the liturgy. This is the most natural beginning for a church service, since in the psalms the Christian Church has always had ready-made, specially prayerful material, moreover, material of not only unsurpassable, but also unattainable heights, divinely inspired 1924. Moreover, it is natural for a Christian to begin prayer in the Old Testament spirit in order to move from there to New Testament prayer, thus experiencing in a small volume of his soul that gradation of religious mood that believing humanity has experienced for centuries. There are three psalms at each hour in honor of the Holy Trinity and in correspondence with the three hours of each “watch of the day,” each of those parts of the day that is sanctified by the service of the hour. To the series of psalms at the hour, as at every service, a short but rather complex prayer of half Old Testament, half Christian content (as constituting the transition to purely Christian prayers) of a laudatory and prayerful nature is added as a conclusion. It consists of a small doxology, which has long included the singing of psalms in the Christian Church 1925; This Christian doxology of God is followed by the usual doxology of God among psalmists, which also serves as a refrain to some psalms - “alleluia”, left without translation in order to remind us of our connection with the Old Testament church and to convey a special mystery, inexplicability to our doxology of 1926, as well as due to the impossibility of transferring this word to glory. language in one word 1927. Repeated three times in honor of the Holy Trinity, which is already glorified by a small doxology, the alleluia consists of adding to it the verse “Glory to Thee, God,” breathing the artless simplicity of antiquity in the glorification of God. Alleluia repeated three times with a single one, as if as a sign of the consubstantiality of the Holy Trinity, “Glory to Thee, God” 1928 - everything is completely repeated again three times in honor of the Holy Trinity, and for greater concentration 1929. This generally long doxology is followed by a relatively short prayer (as in general in Orthodox worship, praise prevails over petition) “Lord have mercy,” also threefold. This prayer replaces the litany in the hours that follows the opening psalms in longer and more important services. After the opening psalms during fasting hours (although not always and not at all times), there is a kathisma - one, as at Vespers. Having glorified God through the lips of the psalmist, the service of the hours now begins to praise God with the Christians’ own songs and pray to Him with their own prayers. But, in accordance with the slight solemnity of the hour as a church service, he learns the simplest (and most ancient) of the various types of chants, namely the troparion and kontakion (compline and figurative - even one kontakion). The troparion for fasting hours is adapted to the remembrance of the hour, for non-fasting ones - to the recollection of the day (from the Menaion, Sunday or from the Triodion). Since the troparion, in its idea, is not (like the stichera and in contrast to the kontakion) an independent song, but only a refrain to a verse of the psalm, then at the clock, as at the beginning of Matins (this is its main and original place), it is not sung alone, but is surrounded by verses, to which it is, as it were, a chorus. These verses are also selected in accordance with the memories that are connected with the hour, but with them only the Lenten troparion is sung (which is repeated three times with 2 verses), since only the Lenten troparion is adapted to the memories of the hour (therefore, in ancient monuments these troparions were called prokeemnas 1930, the current troparion of the 1st hour is short and has the appearance of a prokeemna). On non-fasting days, instead of the verses of the psalm, a small doxology serves as refrains to the troparion; For this purpose, the doxology is divided here (as always when it is divided) into two halves, each of which represents a complete thought: the first gives honor to the Holy Trinity, the second directs our thought to eternity; the first precedes the troparion, and the second the Mother of God. (During fasting hours, the doxology in its entirety precedes the singing of the troparion and ends it). Initially, according to the ancient rules (as we will see), the current Lenten troparia were always sung during the hours (but according to these rules, the hours were not sung on Sundays, holidays, and even after-feasts). There is only one hour for the Theotokos for fasting and non-fasting troparions and is adapted to the remembrance of the hour. If a day has two commemorations, then both troparions are read on the clock, with “Glory to the Father” inserted between them. If the day has three commemorations, then two troparions are still read on the clock, but the second place is occupied in turn by the second and third troparions at different hours. The first half of the hour ends with the Mother of God - laudatory and psalmic; therefore, all insertions at the hour, for example: proverbs and instructive readings during the Lenten hours, special troparions, proverbs, the Apostle and the Gospel during the royal hours, are made after the Mother of God. The second half of the hour is predominantly prayerful. Its beginning, like the beginning of all services and all more or less significant parts of them, is psalmic. But the starting point here is not a series of psalms or one whole psalm, but only a fragment of a psalm. This passage does not bear any title in the statute, but it could be called the “verse of the hour”; at the 1st hour this verse is “Direct my feet...”, at the 3rd hour - “Blessed is the Lord God...”, etc. In content, the verse of the hour represents the prayerful wish of a believer at a certain hour of the day, beginning with divinely inspired words the second, prayerful part of the hour. – Instead of the short prayer of the first part of the hour, consisting only of the threefold “Lord have mercy,” this part of the hour has three (in accordance with the three psalms of the first part) long prayers, noticeably divided among themselves: the Trisagion with the Lord’s Prayer, the prayer “For all times” and the special prayer of the hour. Between the first and second of these prayers, i.e. after the Lord's Prayer, troparions are again placed on the Lenten hours, adapted to the memories of the hour, at the 1st hour - one, and at the rest - three, including here the Theotokos, connecting with each other by two halves of the small doxology, and the troparion of the 1st and the Theotokos of the 6th hour change on Wednesday and Friday. These troparia are borrowed from the services of the triode and menaion circles, and most of them also serve as sedals of the Octoechos. On non-fast days, instead of these troparions, the kontakion of the day is set (Sunday, Menaion or Triodion in accordance with the troparion of the first part of the hour). The kontakion introduces an element of praise into the purely prayerful content of the second part of the hour and, together with the troparion, adapts the service of the hour to the remembrance of the day (the troparion and kontakion of all the songs most concisely and fully illuminate the celebrated event). – Just as in the first of the three prayer books of this part of the hour, everything up to “Our Father” can be considered as preparation for this prayer, so in the second prayer book, the 40-fold “Lord have mercy” is a preparation for the multi-content prayer “For all time”, in which we repentantly ask Christ to accept the prayers of the hour - and in general everything that our body and soul need. The prayer is attributed to a number of ancient Books of Hours, starting with Sinai. No. 865 XI century, Basil the Great. The prayer consists, as it began, “Lord have mercy” - three times, a doxology (small) to the Holy Trinity and, in addition (in view of the end of the service), the song of the Most Holy. Theotokos, the most concise and expressive - the Most Honest Cherub. Then, feeling the insufficiency of our prayers, we ask them from the priest with the words: “Bless the Father in the name of the Lord.” In response to this, the priest at the 1st and 9th hour prays: “God be gracious to us and bless us, enlighten Your face upon us (in relation to dawn and evening) and have mercy on us,” and at the 3rd and 6th hour: “Through the prayers of St. our father, Lord Jesus Christ our God, have mercy on us,” as if sending those asking his prayers to stronger prayer books. At the same time, this exclamation is also a dismissal for the hour, which for the most part does not have a dismissal (in ancient times, as we will see, the service of the hour ended here). – Since the needs of a believer at different hours of the day are different, the prayer common to all hours (“For all times”) is followed by a special [special] prayer for each hour, which is the third prayer of the second part of the hour and together the final prayer of the hour. After it, if a series of services ends with an hour (as always happens with the 1st hour), or its service is sharply separated from the next one (performed in the vestibule), a vacation is made, which is naturally set for a small hour, differing from the great one in the brevity and preparatory prayers for it (prayer to the Mother of God and glorification of Her is omitted), and the priestly formula for vacation (of the saints, only the Most Holy One is named. Theotokos and the saints, the latter due to the original purpose of the hours exclusively for monasteries) 1931. Unlike other services, the hours (non-fasting), as the least solemn service, consist of continuous reading without singing. According to the idea of ​​the statute (directly, however, not expressed anywhere), the troparia with kontakia of non-fast hours should be read, since their Theotokos are not adapted in tone to the troparion (they are adapted to the Lenten troparia). Only during fasting, when the hours, thanks to their sad tone, better meet the needs of the day and therefore are performed with greater solemnity, are troparia sung at them (according to ancient regulations, on some fasting days the so-called hours of song were performed, consisting entirely of singing). History of the watch's service in general The custom of consecrating the 3rd, 6th and 9th hours with prayer passed down to Christians from the Old Testament Church and was already observed by the apostles in 1932. In the II century. At these hours, they must have read the Lord's Prayer, which was required to be said three times a day 1933. In the 3rd century, in addition to this prayer, during the sacred hours of the day psalms were sung with a refrain of one verse and alleluia 1934, and certain memories 1935 were internalized to the hours, expressed, perhaps, only in appropriate reflections and conversations. In the 4th century. in the Jerusalem Church, the service of the hours has the same composition as matins and vespers, namely, it consists of the singing of psalms and antiphons until the arrival of the bishop, who, having arrived, entered the altar, read a prayer, went out to the people and blessed everyone one by one 1936. From this last rank of clocks the so-called song clocks were subsequently formed. Such hours in the 9th-11th centuries in the same Jerusalem Church consisted of the singing of one psalm, the troparion with the Theotokos (current), the prokeme, Old Testament readings, the verse of the hour and the Trisagion of 1937. In the 13th century the hymn hours consisted of the singing of one psalm, a great litany, three antiphons, a small litany, a troparion with the Theotokos, a reading, a petitionary litany, the Trisagion with Our Father, Lord have mercy, the present blessing of the priest and the prayer of adoration 1938. Both rites, however, are assigned by those monuments where these rites are given for Holy Week, and in the second monument, hours close to the current ones are assigned for ordinary days (in the first monument, the charter was preserved only for Holy and Easter weeks); but judging by the Jerusalem practice of the 4th century, one can think that initially, where the so-called dominated. The song structure of the service, the hours, and in general, in their structure, approached Vespers and Matins, and had already since the 5th-6th centuries. rank close to the presented samples, especially the first. But the song rite of the clock was not widespread, and next to it another rite of clock was formed - the monastic one, which, for example, brought together in the 5th century. among the Egyptian ascetics, according to the testimony of St. Cassian, the entire service of the hour to psalms, interspersed with secret (“smart”) prayers, kneeling and raising of hands, and the number of psalms was varied in different places: either 6 at each hour, or corresponded to the number of the hour (on the 3rd - three, etc.) 1939. The psalms were sung by one of the brothers in an even chant without interruption, it must have been a recitative, judging by the fact that John Cassian expresses himself either “sung” or “said.” From the mutual influence of these two types, of which one gave the hour service too much solemnity, not distinguishing it from other important services, and the other gave a very monotonous order to the hour service, the current type of clock arose, combining elements of both. By the VIII-IX centuries. We find this last, current type already emerging in particulars. Thus, according to the Greek Book of Hours of the Sinai Library (No. 863) of the 8th-9th centuries. according to the order of the Lavra of St. Savva, the watch has the following composition. After the opening psalms, the number of which is different for different hours: for the 1st - 8, 3rd - 7, 6th - 6, 9th - 4, alleluia with 2 verses of psalms corresponding to the hour (as now at Lenten Vespers and Matins); then the troparion of the hour (the current one, excluding the 1st hour), but before and after it the end of it is written in the Book of Hours, which must have served as a chorus for it (for example, for the 1st hour “And correct. (Christ) True Light”). After this troparion there is another - different for different days of the week (for Sunday it is not indicated, probably because the hours were not sung then). After the troparia - the current verse of the hour, but divided into two parts, of which the first is repeated three times (as now in Lent at the 1st hour, “My Feet”). The service of the hour ends with the Trisagion (“Our Father” is not named). Only the 1st hour deviates from this type of clock in this Orology with some additions at the beginning and end of 1940. Starting from the 11th century, the surviving Books of Hours give the service of hours of almost the current system, excluding the part following the Trisagion. Thus, not all Books of Hours before the 15th century have troparia after the Trisagion. 1941, or have different troparia than the current ones, and are different in different Books of Hours. Then, the final (now before “And for all time”) “Lord have mercy” is not written 40 times in all ancient Books of Hours. So, in one Book of Hours Moscow. Typogr. bib. XV century at the 1st hour, Lord have mercy 30 times, at the 3rd and 6th - 40, and at the 9th - 12 times (at the end of the fine and matins, also 12 times) 1942. In the Ethiopian Book of Hours, at each hour, Lord have mercy 41 times, and at the services of the 3rd o’clock in the morning and at the chant 51 times, at Vespers and Compline and 51 and 41, at the Midnight Office 51 and 51 1943. But in the Studio Charter Moscow. Typogr. bib. XI century 40 times, only on the royal clock 30 times 1944. According to the Typikon of the Roman Barberine Library of 1205, and on the royal clock - 40 times 1945. From the final exclamations of the priest: “Through the prayers of St. father...” or “God has mercy on us...” - in the 13th century, the first still had this form: “Lord Jesus Christ our God, have mercy on us” 1946, and the second - the current form 1947, but the first was rarely used; in the 14th century both current 1948 formulas appeared. Some Books of Hours (for example, one Moscow Printing Library of the 15th century) do not have the prayer “For all time” and the final one at all (1949). Other ancient Books of Hours indicate the prayer “For all time” only for the first hour in a series of other two or three (for example, Book of Hours. Sinai Bible No. 865 of the 12th century and No. 870 of the 14th century). Other ancient Books of Hours place concluding prayers only in hourly hours (between hours) (Sinai Bible No. 868 of the 13th-14th centuries, Khludov. No. 123 of the 14th century), noting that if there is no hourly hour, then the prayers are said on the clock (Khlud.); others have very short concluding prayers, like troparions (Vatoped. No. 350 of the 12th century; for the 6th hour the prayer here is the current troparion: “The same on the 6th day and hour”); others have two prayers, both different from the current ones (Syn. No. 12 of the 13th century, Soph. 1152 of the 14th century), then one of them is the current one (Syn. No. 865 of the 12th century); or others indicate the current short prayer of the third hour (“Master God...”) for both the sixth (Athos-Athanasius Bible No. 306 XIII-XIV centuries), and for the ninth (Athos-Panteleim. No. 7 XII-XIII centuries) 1950; but the Books of Hours are no less ancient than these, like Athos-Andreevsky No. 12 of the 11th century. and No. 861 of the 13th century, already have all the current prayers. – As noted above, the ancient charters (of the Studio type) intended the hours only for everyday life, which is why the ancient Books of Hours say nothing about replacing the hourly troparions with menaion and Sunday (otherwise - troparions of dismissal) and kontakia. The hours were always sung with their troparions. For the first time Novgor. Sophia Book of Hours 1052 XIV century. speaks of such a replacement 1951, although all the Jerusalem-type statutes presuppose it for those days of the year that had their own troparion and kontakion (but there are fewer such days in monthly books, the older they are), 1952. Rite and contents of the 9th hour The ninth hour is dedicated to the remembrance of the very death of the Savior on the Cross, since, according to the Evangelists Matthew and Mark, it is around this hour (according to Matthew “about the ninth hour”, περί δέ την έννάτην ώραν, according to Mark “at the ninth hour”, τή ώρα τή έννάτη 1953, not: at the ninth hour) Christ made his penultimate exclamation on the Cross, “O God, My God, Thou hast forsaken Me,” which was immediately followed by the Savior drinking vinegar and (after an unspecified period of time) the last exclamation, given only in the Gospel. Luke: “Father, in Your hands I commend My spirit” 1954, with which the Lord died. Starting from the first moment, the “Teaching News” (with the Service Book) exhorts the priest to remember at the 9th hour the last events of the life of Christ. But the service of the 9th hour stops not so much on this, although stunning, but external side of the last minutes of the Savior, already embraced by the service of the 6th hour, but on the internal and more significant - on the very act of the death of Christ as the separation of the soul from the body and its descent into hell (a side of the redemptive work of Christ, especially deeply revealed by the apostle. Peter 1955), and then on the death of Christ as the final completion of our salvation. From Psalms 9:00 83 “How beloved is Thy village,” which must have been the song of the Jerusalem pilgrims 1956 and depicting the beauty of God’s dwelling in Zion, let us apply it to the spiritual state of the Savior on the Cross, to the longing of His soul from there to the abode of the Heavenly Father 1957. The next psalm of the 9th hour, 84th, “Thou hast pleased the Lord with Thy land,” chanting the blessing of God poured out on St. the earth upon its settlement by returned captives (from Babylon), transfers our thought from Christ dying for us to the benefits acquired by His death: mainly, the forgiveness of sins and the cessation of God’s wrath against us; True (according to the psalm), although salvation has been accomplished, it has not yet been fully realized (until salvation has been assimilated by all humanity) - hence the prayer “God restore us” (literally from Hebrew “restore”), etc. d.; nevertheless, the psalmist seemed to have overheard God’s decision about us, about peace with us, and contemplates in delight how, instead of the former long wrath of God against us, His strict justice over the earth, now the earth is overshadowed only by the saving mercy of God and His true faithfulness (i.e., to the former promises); this mercy and faithfulness in the psalm is personified in the highly poetic picture of two good spirits meeting and kissing on earth 1958. The last psalm of the 9th hour, 85th, “Lord, incline your ear,” inscribed “the prayer of David” (perhaps during the rebellion of Absalom, in any case, in some mortal danger), returns our thought from the work of Christ, from the atonement he accomplished on the Cross, discussed in the second psalm of the hour, to His person (which was dealt with by the first psalm), to His state on the Cross; but in this state, the present psalm draws attention to another point (compared to the first psalm), namely, to the state of Christ, His soul, after death, i.e. for His descent into hell; the psalm says everything about the soul (in the Old Testament this word, however, for the most part meant life), and the salvation of this Soul of the suffering Righteous One from enemies, from the very underworld itself, is given such importance that all nations will worship God if God performs a “sign” over His Servant, a miracle of salvation (resurrection). The last words of the psalm about the “sign”, due to their special importance, are read twice (as is done only on the opening psalms of Vespers and Matins - a remnant of the ancient singing of psalms with choruses). In further chants and prayers of the 9th hour, the sacred memory connected with this hour is revealed from other sides. Thus, in the Lenten troparion of the hour “At the Ninth Hour,” a prayer is offered up to Christ, who died for us, to put to death in us the carnal “wisdoms” (lusts); in the verses to the troparion (Ps. 119:169–171) 1960, the persecuted righteous man (Christ or Christian) asks for his prayer to be heard. The Mother of God “Who was born for our sake”, already resurrected, remembering the birth, death and resurrection of Christ, asks Him for philanthropy and salvation through the prayers of the Mother of God of the desperate people (λαόν, glorified “people”, άπεγνωσμένον). The verse of the hour, borrowed from the song of the 3 youths 1961, “Do not betray us to the end,” prayerfully reminds God of His covenant with the chosen people (the covenant fulfilled by the death of Christ). In the Lenten troparia for the Trisagion ch. 8 “Seeing the thief” and “In the midst of the two thief” and the Mother of God “The Lamb and the Shepherd” are supplemented by the Holy. memories of the hour with moments of great importance not previously indicated in the service: the repentance of the thief and the suffering at the Cross of the Mother of God. The prayer of the hour, attributed (as a prayer for another 6 hours) to Basil the Great and addressed to Christ (as a prayer for only 1 hour; the prayer of the 3rd hour - to the Holy Trinity, the 6th - to God the Father), asks Him, by virtue of suffering for us, to cleanse our frequent and serious sins, to spare, save us, deliver us from the devil and put to death our carnal wisdom for a righteous life, and is mentioned and about eternal rest (evening) in the dwelling of all who rejoice with Christ, joy and joy (resurrection) of those who love Him. Consecrated by prayer already by the apostles in 1962, the 9th hour is then indicated as a prayer hour by a number of writers and monuments of the 3rd century, and as a sacred hour. memories for him indicate the darkening of the sun at this hour at the crucifixion of Christ, the renewal of the covenant with the chosen people (cf. the current verse of the hour) and the descent of Christ into hell and, unlike other hours, the comparative joyfulness of the memories associated with this hour of 1963 is noted. On the composition and content of the service of the 9th hour until the 8th century. no definite news has been preserved (Sylvia of Aquitaine in the 4th century speaks, as we have seen, only about the structure of the hourly service, like the 18th Ave. of the Council of Laodicea (in the same century), according to which the service of the 9th hour should be the same as Vespers). In the Sinai Book of Hours No. 863 VIII-IX centuries. at the 9th hour all the current psalms are indicated and, in addition to them, the song: “Blessed are you, O Lord God of our fathers, and praised and glorified is your name forever”; Ps. was assigned as the verse for “Alleluia” 1964. 22: “The Lord feeds me,” divided into two parts; the troparion is close to the current one: “He who hung his soul on the tree at the ninth hour, betrayed it to the Father,” with the ending, which served as a refrain: “Glory to Christ our God”; verse of the hour - present; from it the part up to “Abraham’s sake” – three times. In the Sinai Book of Hours No. 864 of the 9th century, which was clearly intended only for cell use, 4 others are added to the current psalms at the 9th hour: 68, 112, 110, 120, and behind them there are 12 more psalms, probably of the night sequence; troparion, different from the current one (Ἐν γαστρί ώς τον έν άηνεγκάστης Τριάδος); there is already the Theotokos, but different from the current one, “Who contained the Word in the womb.” In further Books of Hours there are both the current psalms and the current troparion with the Theotokos. Troparion for the Trisagion in ancient times. Hours immediately appear almost in their current form; hesitation only in the second troparion: for example, Athos-Andreevsky Book of Hours No. 12 of the 11th century. and Sinai No. 867 of the 14th century, as well as the Greek statutes of Moscow. Blush. music Sevast. collection No. 491/35 and Mosk, Sin. bib. No. 381, do not have a second troparion. The final prayer, which is not found at all in the ancient ones, is in the Vatopedi Book of Hours No. 350 of the 11th century, short, similar to a troparion: “The soul hanging on a tree,” in the Athos-Panteleimonovsky No. 71 of the 12th-13th centuries. and in the mentioned Greek statutes - the current prayer is 3 o'clock at both 6 and 9, but in Sinai. No. 865 XI century. already the current one and another special one. In Athos-Andreevsky No. 12 (XI century), Sinai No. 866 (XII century) and Vatopedi No. 352 (XIII century) - only the current 1965. Typikon about the 9th hour on Sunday The Typikon suggests the celebration of the 9th hour on Saturday in the narthex, but allows it to be celebrated in the church; in the latter case, the 9th hour, as it closely merges with Vespers, has no holiday. Regarding the celebration of the 9th hour itself, the Typicon is limited to the remark: “and the reader reads the 9th hour according to custom” (the reading of the most important parts of Vespers and Matins is entrusted not to the reader, but to the primate or ecclesiarch). In the oldest of the currently known Greek copies of the Jerusalem Charter, Rumyants. music Sevast. collection No. 491/35 of the 13th century, a description of the Sunday service begins with Little Vespers. But the most ancient Slavic lists, for example, Mosk. Synod. bib. No. 328/383 of the 14th century, they also talk about the 9th hour before Little Vespers: “The brothers who have gathered in church sing the 9th hour” 1966. The current Old Believer charter (edimental edition) speaks of the 9th hour, like ours, only without the remark in case the 9th hour is not celebrated in the narthex. “Pomeranian Answers” ​​(a schismatic work of the early 18th century) reproaches the Orthodox for celebrating the 9th hour together with Vespers, and not before dinner before the liturgy or immediately after it 1967. Such celebration of the 9th hour was indeed prescribed by ancient regulations, but only for fasting days, so that the meal would take place in the evening; such an indication is given, for example, by the oldest list of the Studio Charter of 1968. Since the 9th hour belongs to the previous church day, the troparion and kontakion on it are read on the expiring day. This can be seen from the Typikon’s instructions regarding the 9th hour before the Sunday of St. Thomas: the troparion “Thou hast descended from on high” and the kontakion “Even into the grave” (and not “Sealed to the grave” and “By the curious right hand”) are placed on it. Thanks to this, a wide variety of memories are sometimes combined in one series of services; so, before the Sunday evening of the Meat Week at the 9th hour there will be a funeral troparion and kontakion, before the Sunday evening of the 6th Week of Lent the troparion “Commanded in secret,” etc. Vespers, which is part of the all-night vigil and is therefore called great, is celebrated later than its usual time. It falls at the hour appointed for Compline rather than Vespers. In order not to leave the usual hour of Vespers without the usual prayerful consecration, Small Vespers is set for it. Omitting all the litanies, as the most solemn prayers and lengthening the service, the rite of Little Vespers, on the one hand, approaches the hours and services similar to them; on the other hand, due to the uniqueness of its structure, the predominance of variable and festive parts of the service (stichera) over the constant ones, given the comparative rarity of this service, Small Vespers receives no less festive flavor than the vigil itself. A rich development of the festive ritual was necessary for the idea of ​​such a service to arise. Some lists of the complete Jerusalem statutes of the 13th century, for example, the Georgian one from the Shiomgvim Monastery, do not yet have small vespers. But the Greek statutes of the 13th century Moscow Sevast. bib. No. 491/35, XIV century. Moscow Synod. No. 456 and 381 and Slavic XIV centuries, for example Mosk. Synod. bib. No. 328/383, 329/384 and 332/385 already have it in their current form. Consequently, the service arose in the 12th-13th centuries. Initial cry and psalm Despite the fact that Little Vespers is preceded by the 9th hour (which usually occurs without dismissal), it begins with the exclamation “Blessed is our God.” In this regard, Small Vespers is placed along with the full daily Vespers, which also has this exclamation, despite the fact that it is preceded by the 9th hour, while Lenten Vespers joins the hours without an exclamation. The initial exclamation of small, as well as daily, and even great, vespers, is pronounced before St. doors (the exclamations of Matins and Liturgy, due to the greater solemnity of these services, are pronounced before the holy meal). After the exclamation, Amen is immediately read, Come, let us worship, since the “usual beginning” was before the 9th hour. The opening psalm 1969 at Little Vespers is ordered to be read not by the primate, as at full vespers (and as the Six Psalm at Matins), but by the reader 1970, but with the requirement that the reading be more solemn and reverent than usual: “quiet (slow) and meek (touched - ήσύχω καί ήρεμαία) voice." According to the usual conclusion of the evening psalm: Glory even now; Alleluia, alleluia, alleluia, glory to Thee God three times; instead of the great litany, the 3-fold Lord have mercy (corresponding to the petitions of the litany) and Glory and now (corresponding to its cry); Consequently, the opening psalm receives the ending usual for psalms on the hours. I cried out verses to the Lord On the Lord I cried there are only 4 stichera, a quantity that the full Vespers never has (it has the smallest number of stichera - 6). An even number of stichera is prescribed in view of their singing in two faces. This number of stichera (4) is therefore suitable for Vespers, because the stichera therefore begin with the verse: “From the morning watch until night,” which is most appropriate for the evening time. 4 stichera on the Lord I cried have the Evergetian Rule (XII century), the Rule of the Kasulyan Monastery (XIII century Turin Bible), etc. for Hallelujah Vespers 1971, i.e. for the most everyday and Lenten. The stichera on the Lord I cried for Sunday's Little Vespers are taken from the Great Vespers; these are the first three stichera (probably the oldest). In order not to add heterogeneous stichera to these stichera (from Anatolian or verse), the first stichera is sung twice to form the number 4 (moreover, the repetition of stichera is the difference between holiday services). The so-called “small dogmatists” are placed as the Theotokos at the Lord’s invocations at Sunday’s Little Vespers. The small dogmatists, judging by their use only in such a relatively late service as small vespers, must be of a later origin than the great ones, and therefore do not belong to John of Damascus. This is also proven by internal signs and their content. In terms of content, small dogmatists are somewhat more complex than great ones. Having, like the latter, their main subject is the dogma of the incomprehensible union of two natures in Christ, they dwell, for example, on the image of the union of two wills in Christ (Dogmatist Tone 8). They also contain more refined expressions and generally theological details. For example, from the Old Testament prototypes the impenetrable gates of Ezekiel’s church are also mentioned (chap. 2 and 5); Rev. Virgo is called “the repository of the union of two natures”; “Immanuel... from the womb” she “came as with hearing” (chapter 2). There is an adaptation to the remembrance of the resurrection of Christ (chapters 5 and 7). There are more poetic appeals; for example: “The virgin triumph is today, brothers, let the creation leap, let nature rejoice” (chapter 1); “Oh the greatness of the sacrament! Miracles are in vain, I preach the Divine” (chapter 2); “Oh, strange things and glorious mysteries! Who wouldn’t be surprised, inspired by this” (chapter 5). After the stichera on the Lord I cried, the small vespers has a quiet hymn to the Light and the prokeimenon of the great vespers, the Lord reigns, which is sung not 4 1/2 times, but 2 1/2. After him, O Lord, vouchsafe also the stichera on the stichera. The first verse stichera at Small Vespers is common to Great Vespers - Sunday. The remaining 3 stichera are in honor of the Most Holy. Mother of God. Such stichera are appropriated to Little Vespers on the same basis on which throughout the entire Sunday service its entire sections are dedicated to the Most Holy One. To the Mother of God, somehow: the troparion of vespers, the third canon at Matins, the catavasia “I will open my mouth.” Celebrating the Resurrection, together we celebrate the “divine and all-honorable” feast of the Mother of God, and Sunday is dedicated, together with the Savior, to honoring His Mother, just as other weekdays are dedicated to other saints. Repeated often, the celebration of Sunday cannot capture the prayerful attention of the believer as much as rare ones, for example, the twelfth holidays, the services of which are therefore entirely occupied with the celebrated event (in these services, therefore, there are not even the “And Now” of the Theotokos). Constituting the subject of independent glorification at the Sunday service next to Her Son, the Mother of God in all the Sunday songs dedicated to her is glorified not in connection with the resurrection (as, for example, in the Mother of God of the Easter canon: “Having seen His Son risen...”), but from a general point of view. So it is in real stichera. In particular, the verse stichera of Little Vespers either glorify the Mother of God, painting a picture of the benefits we have received through Her, or contain mournful and repentant prayers to Her. Moreover, in the stichera of some voices the first motif predominates, in others the second, but in most of them these motifs alternate and are even combined in the same stichera; The stichera of Chapter 8 are of the most laudatory nature. (composed of a series of exclamations “rejoice”); the most sorrowful - chapter 2; sometimes (for example, ch. 5) the first stichera is mournful, and the rest are laudatory. The refrains for the stichera are those verses of Psalm 44 that serve as refrains for the verse stichera and most of the Mother of God holidays (for example, the Nativity of the Virgin Mary): I will remember Your name... Hear, Daughter and see... They will pray to Your face... The stichera for Glory and now, as in the stichera for the Lord I cried out, serves as a “dogmatist”, therefore, a stichera with a more elevated content than those that preceded it, and without sad motives. Troparion, Litany and Dismissal The verse stichera at Little Vespers are immediately followed by Now Letting Go, the Trisagion with the Our Father, the Sunday troparion with the Theotokos, and an abbreviated litany (called “small”) of 4 petitions: the initial (introductory), petition for the reigning house (without naming the objects of the petition), for the Holy Synod and the local bishop; nevertheless, all the other petitions of the special litany are combined in a short one: “We also pray for all the brethren and for all Christians” (why is the petition for the Holy Synod without the addition: “and for all our brethren in Christ”). This litany occupies the same place at the small vespers as the special litany at the daily, i.e., the very end of the service, as its most solemn part. The same litany and in the same place is found in the initial, “royal” part of Matins. From there it was borrowed into Little Vespers, since this part of Matins, as we will see, is older than Little Vespers. In turn, in that part of Matins, the litany was probably borrowed from the ancient παννυχίς, the service that preceded Matins and mostly consisted of: 50 ps, ​​the canon, the Trisagion and this litany, like the current service before Easter Matins, where there is also the same litany. Small Vespers ends with a small dismissal, like the Hours, Compline and Midnight Office, and with many years (“The most pious, the most autocratic”), like any other Vespers. Changes in rank due to coincidence of memories The rich content of Little Vespers becomes even more varied when some great or even middle (polyeleos) holiday occurs on Sunday. Then the festive verse stichera from Great Vespers, at which they cannot be sung for the sake of Sunday stichera, are transferred to Small Vespers. Thus, if the Twelfth Feast of the Theotokos and the Presentation occur on Sunday, their verse stichera can only be heard at Small Vespers. In the event of such a coincidence (of a holiday, a great or polyeleos saint) with Sunday, Small Vespers also undergoes a number of other changes in its composition. These changes concern stichera on the Lord's cry, verses and troparion. At Little Vespers, which is not Sunday, however, there may be paremia (if Candlemas happens on Cheese Saturday). All these deviations of Sunday's Little Vespers from its usual (set out) composition will be discussed in the rules of the holidays, the coincidence of which with Sunday causes such changes. The liturgical nature of the meal According to the commandment of the Apostle: “whether you eat, or drink, or do anything else, do everything for the glory of God” (1972), the Orthodox Church views the eating of food as a divine service, essentially no different from other church services. Therefore, among the latter, it has a special “rite”, or church meal service, which is why meals in monasteries are offered in the church (special - refectory). The view of eating, or meals, as worship goes back to the Old Testament church. There is one type of sacrifice, the so-called. the peace offering ended with a sacred meal from its remains, which was held in the church itself, in its outer courtyard, where there were special rooms and even kitchens for this purpose 1973. And among the ancient Christians, almost every meal was Eucharistic 1974. The church charter (as well as monastic practice in general) recognizes only two meals: the first after the liturgy, and the second after Vespers (for fast days - only one, after Vespers). The daily meal, as the main one, has a more complex liturgical rite, which, due to the fact that it includes a special rite over the Mother of God prosphora (panagia), is called the rite of panagia. The rite of the evening meal is an abbreviation of this rite of panagia, the rite of the daytime meal. At the entrance to the meal (presumably straight from the church from Vespers), a verse from Ps. 21, 27: “The wicked will eat and be satisfied, and they who seek Him will praise the Lord (mostly for satiety); their hearts will live forever and ever,” that is, the soul is revived forever by the Lord, just as a body is revived for a time by nourishment. With this prayer, the attention of those approaching the meal is directed to spiritual food and thanksgiving is offered to the Lord for the gift of the meal even before eating from it. (This verse replaces the reading of the entire 144th psalm with the Lord’s Prayer, which is required at the beginning of the daily meal). After the verse, the blessing of the priest is asked in the usual way: Glory even now. Lord have mercy 3. Bless (in the same way the blessing of the priest is asked for leaving the church before dismissal). “And the priest blesses the meal,” in what words, is not indicated here (in Chapter 1 of the Typikon), but is indicated in the order of the daily meal (“about panagia”), in Chapter 2. Typikon: “O Christ God, bless the food and drink of Thy servant...” (for the ending, see the following Psalter: “For Thou art Holy always, now and ever, and unto ages of ages, Amen”). About the meal itself it is noted: “let us eat lightly what is presented to us, so that we do not become burdened by the vigil.” Thanksgiving after the meal is sent to the Most Rev. Trinity with a small doxology (as at the daily meal), and then Most Holy. To the Mother of God with the troparions “Thy belly is a holy meal” (instead of “It is worthy to eat” the daily meal) and “The Most Honest.” Then (instead of Ps. 121: We rejoiced in those who spoke to me, which was laid out at the daily meal) an excerpt from Ps. 91, 6 and 4, 7–9: “Thou hast made us glad, Lord...”, concluding the glorification of God for satiety and prayerful hope for peaceful sleep. All other prayers of the rite about the panagia, even those not directly related to the panagia, are omitted in this short rite of the meal (for example, the Trisagion with the Lord's Prayer, the prayer “We give thanks to Thee, Christ our God,” the troparia “God our Father” and “Through the prayers of the Lord of all saints,” and immediately after “Thou art joyful unto us, Lord,” the priest’s blessing for vacation is asked in the usual way: Glory even now, Lord have mercy 3, bless. The dismissal also differs from the rite of panagia: (instead of: “Blessed is God, who has mercy and nourishment”) - “God is with us with His grace and love for mankind always, now and ever and unto ages of ages, Amen” (more suitable for night time; cf. at Great Compline “God is with us”). Thus, almost all the prayers of the evening meal are different from the daytime meal, but the very structure and order of both are the same, excluding the ritual of raising the panagia. In the most ancient regulations, the order of the evening meal was almost no different from the daytime meal; the dish with ukrukhs (corresponding to panagia) was also elevated on it. So to Stud. Patr. Charter Athanasius XII century. 1975 and in the Typikon of the Pantocrator Monastery of 1136 1976 The main difference between the evening meal and the daytime meal according to these charters was that at the first, when the ukrukhs were elevated, “Great is the name of the Holy Trinity,” and at the second, “V. Mother of God help us." But already the Georgian Shiomgvim Charter of the Jerusalem type in a manuscript of the 13th century. has the rite of the evening meal without raising the panagia. “After Vespers they ring bells (kandia?), the brethren gather quietly in the refectory and begin, “Eat the squalor and be satisfied.” They get up and say: “The light of Your face has appeared to us,” and after “Bless,” they go to their cells until Compline” 1977. The most ancient Greek copy of the Jerusalem Charter (in Russia) Moscow. Room. music North collection No. 491/35 XIII century. has no order of either daytime or evening meals. The most ancient Slavic Jerusalem charter Moscow. Synod. bib. No. 328/383 XIV century. has an order for the evening meal identical to the current one, with the following differences: “They eat the squalor...” three times; after the meal, the abbot: “Through the prayers of St. father..." Brethren: "Glory to the Father...", and there is an elevation of the panagia, according to the order of the daily meal; dismissal is not “God is with us...”, but “Through the prayers of St. father..." 1978. Matt. 28, 1: όψέ δέ σαββάτων - late on Saturday. See Intro. ch., p. 10–11. Ignatius the God-Bearer. To Polycarp, 4. Kazansky P. On the call to worship in the Eastern Church // Proceedings of the first archaeological congress in Moscow in 1869. M., 1871, p. 310. Tertullian. To his wife II, 4. Peregrinatio ad loca sancta (Pilgrimage of Sylvia), 29, 30 // Orthodox. Palest. Collection. Vol. 20th. St. Petersburg, 1889. Cassian. De institutis coenobiomm (On the institutions of the cenobiums). IV, 12. Map A. Acta Sanctorum, t. III, appendix, pp. 35, 43. Indication in the Rules of St. Pachomius, preserved only in Lat. the language of calling to worship by means of a trumpet (“when he hears the sound of a trumpet calling for a meeting, vocem tubae ad collectam vocantis”) is doubtful or has the same metaphorical meaning as the expression in the Ladder: “when, by the voice of the spiritual trumpet, the brethren are apparently gathered for divine services” (Ladder, step. 19); and in Theodore the Studite’s poems the beat is called a trumpet (Ducange. Glossarium ad scriptores mediae et infimae graecitatis. Vratislaviae, 1890–1, word - ξύλον). Kirill Skifopolsky. Life of St. Sava Sanctification, ch. 42. Kazansky P. On the call to worship in the Eastern Church // Proceedings of the first archaeological congress in Moscow in 1869. M., 1871, p. 311. Spiritual meadow, ch. 11, 50, 104, 105. Kazansky P. On the call to worship in the Eastern Church // Proceedings of the first archaeological congress in Moscow in 1869. M., 1871, p. 300, 301. “Heavy”, τάς βαρέας (not found in the nominal case), perhaps, does not mean, however, the instruments of ringing, but the very blows to the beater (or the bell), as can be seen from the following expressions in the Greek Euchologia and Typikon: “heavy ( τάς βαρέας ) strikes the iron”, “hits I will mow down hard and when the hard work is over, it will go away.” The expression “all the way” in Greek. not used (Kazansky P. On the call to worship in the Eastern Church // Proceedings of the first archaeological congress in Moscow in 1869, M., 1871, p. 313). Archim. Antonin (Kapustin) talks about the good news for the all-night vigil in the Athos Panteleimon Monastery (Russike): “they struck a big bell on the bell tower; they knocked on it at first slowly, then quickly and vividly with a rise and fall of sounds, with their playful rearrangement, with a quick transition from lower to higher and vice versa, or a slow transfer of them through semitones with a gradual fading until complete cessation, and with an unexpected resurrection to new liveliness and strength. This ringing or knocking was repeated three times after stopping to rest for the “artist,” as the Greeks called the bell-ringer, apparently touched by his art, and each time he allowed them to hear new sound combinations, varied from the first blow of the hammer to the last. This music lasted half an hour” (Notes of a fan of the Holy Mountain. Kiev, 1864. p. 29). Gregory of Tours. About the miracles of St. Martina. III, 22; II, 28. History of the Franks, 23. Bolland. Acta sanctorum, augustus, t. III, 1743, p. 657. Migne. Patrol. curs, compl. s. 1.t. 139, p. 910. The word κώδων LXX denotes the bells on the robe of the high priest (Ex. 28:34). Nowadays among the Greeks κώδων is the name for a bell weighing about 3 pounds; a larger one is called κάμπανον. On Athos, κώδων is an altar bell in the shape of an overturned cup with a hammer at the top; this bell is struck at the end of the proskomedia, and at this sign the brethren, each standing in his place, throwing off their hoods and bending down, commemorate their relatives, living and dead, and the priest at the altar takes out the particles; at the Presanctified Liturgy, according to the sign of this bell, they fall on their faces during the transfer of the Holy Gifts, and then, according to a new sign, they stand up. The word “candia” is not in Greek. language neither ancient nor modern (P. Kazansky. On the call to worship in the Eastern Church // Proceedings of the first archaeological congress in Moscow in 1869, M., 1871, p. 316). According to Allatius, Michael Psellus said in a speech to Emperor Constantine Monomachus (1042–1054): “the sacred codon will awaken you, and you will throw yourself onto the sacred platform” (Graeciae orthodoxae scriptores. Romae, 1652, VII, 3). According to Pachymer, when Patriarch Joseph I of Constantinople returned to the see of Constantinople (in 1282), he entered the patriarchate with the ringing of many church κωδώνων (Michael Paleologus... VII, 3). According to Eustathius, Metropolitan of Thessaloniki, the crusaders who took Thessaloniki were always disturbed by the sounds of beatings, but they remained calm, hearing the sounds of “big κωδώνων” calling for psalmody at the church of St. Demetrius, obviously because the last sounds were familiar to them (De Thess. a latinis capta // Migne. Patr. s. gr. 1. 136, p. 121). Migne. Patr. curs, compl. s. gr. t. 138, p. 1074. Complete Chronicles, III, 2; II, 27, 196; III, 81, 125; VII, 210. See Typikon, ch. 7th, 9th and 1st week of Lent. In some of these indications, instead of "campan" there is "beat" or "tree": this is not a correction of the previous terminology; in the old charters and in the present place there is a small beat (and in the current old charter). Antonin (Kapustin), archimandrite. Notes from a devotee of St. mountains, 29. Kirill Skifopolsky. Life of St. Savva // Cotelerius. Ecclesiae graecae monumenta. T. III. Paris, 1866, r. 287. Eg. Moscow Synod, bib. No. 328/383, l. 1, etc. Dmitrievsky Α Τυπικά, 8b7, 870, 872. Kekelidze K., prot. Liturgical monuments. Tifl., 1908. p. 321. Nikon Montenegrin. Pandects, lyrics. 29, l. 112. Pochaev. ed. 1889, l. 208. Orlov M., prot. Liturgy of St. Basil the Great. St. Petersburg, 1909. p. 40. 7. John Chrysostom. On the last Col. conversations 3. So, the liturgy of St. Jacob has such a beginning (what is in the oldest Rossan list of its 11th century is printed in italics, in later ones - in ordinary font). Deacon: Let us pray to the Lord. People: Lord have mercy. Priest: In the name of the Father and the Son and the Holy Spirit, now and ever and unto ages of ages, Amen. Deacon: Let's become kinder. Let us pray to the Lord in peace. The priest prays: Glory to the Father and the Son and the Holy Spirit... and 2 more prayers. Deacon: Lord bless. Priest - prayer... etc. (Petrovsky A. Apostolic Liturgies of the Eastern Church. St. Petersburg, 1897. App., pp. 1–3). Liturgy of the Gospel. The mark, which has been used since ancient times in the Alexandrian Church, begins, according to the Rossan Codex: Deacon: Stand in prayer. Priest: Peace to all. People: And to your spirit. Deacon: Pray. People: Lord have mercy. Priest - 1st prayer (Swainson. The Greek liturgies. Cambridge, 1884, p. 2-3). In its more ancient edition (in Renodotus, Liturgiarum orientalium collectio. Par., 1716, II, 184) it begins with three prayers of the priest, to each of which the people respond with an amen; then the deacon: Give peace. Priest: Grace... be with you all, etc. Liturgy of the Mesopotamian Church, attributed to St. Thaddeus, is Nestorian, but in its most ancient basis (printed here in italics) it arose before the heresy of Nestorius and, in any case, no later than the 7th century. – begins: In the name of the Father and the Son and the Holy Spirit. Glory to God in the highest and on earth peace, good will toward men now and ever... Clergy: Amen and Our Father. The priest, bowing his head, makes an exclamation: Glory to the Father and the Son and the Holy Spirit now... Clergy: Amen. Deacon: Pray. Peace be with you. Priest prayer (Petrovsky A. Apostolic lit., 61). Nikon Montenegrin. Pandects, lyrics. 29, 112 (217). Παπαδόπουλος – Κεραμέως Α . Ανάλεκτα ίεροσολυμιτικής σταχυολογίας. Πετροπ., 1894. Π, 43. Dmitrievsky A. Τυπικά, 8b7, 872. Marten E. De antiquis ecclesiae ritibus. Antverpiae, 1737. T. III, p. 21. Nikon Montenegrin. Pandects, lyrics. 29, l. 112 (207). Nikon Montenegrin. Pandects, lyrics. 29, l. 112 (208): “the elder began to sing glory to the Father with others” (monks or prayers?). Dmitrievsky A. What is κανών τήν ψαλμφδίας... // Hand. for rural paste 1889, No. 38, p. 70. Is. 33, 2; Var. 3, 1. Wed. Matt. 20, 30; 15, 22. Apostolic Constitutions. VIII, 9–10. "Teaching of the 12 Apostles", 8. See above, Enter. ch., p. 62. Rome 11, 36; Phil. 4, 20. Wed. "Teaching of the 12 Apostles" Last to Diognetus, 12. Acts of St. Thekla, ch. 42. Goltz. Das Gebet in der altesten Christenheit. Leipz., 1901. S. 157. Rome. 11, 36; 2 Cor. 11, 31; Gal. 1, 5 and more etc. 8. Eph. 3, 21. 2 Pet. 3, 18; 1 Pet. 4, 11; Rome. 9, 5; Heb. 13, 21. Gal. 1, 5; 2 Tim. 4, 18; Heb. 13, 21. Wed. 1 Clim. 32, 38, 43, 45, 50; 2 Clim. 20. Blzh. Theodorite. Prot. er. Ch. 1. Migne. Patrol curs, compl. s. lat., t. 66, col. 425. Irenaeus. Prot. heresy 1, 3. Tertullian. About spectacles, 25. Filaret (Gumilevsky), archbishop. Historical overview of the hymns and hymns of the Greek Church. Chernigov, 1864, p. 25. Dmitrievsky A. Euchologion 4th century Serapion, bishop Tmuitsky. Kyiv, 1894. p. 18, etc. Basil the Great. About the Holy Spirit, 27. Baronius. With. Annales ecclesiastici. Colon. Agrip., 1624, III, 176. Blzh. Theodorite. Church history. II, 24. Wed. story in “The Spiritual Meadow”: Eusebius of Raifa told John Moschus that a demon came to him in the form of a monk and, in response to the Abba’s demand to perform the usual prayer at the entrance to the cell, he muttered: “now and ever...”; when the elder demanded that he say the full doxology, and at the same time pronounce the doxology itself, the demon disappeared as if from fire (Filaret (Gumilevsky), Archbishop. Historical review of hymns and hymns of the Greek Church. Chernigov, 1864:25). Sozomen. Church history. III, 19. Migne. Patrol. s. lat. t. 66, p. 425. Breviarium romanum, ed. 8. Ratisbonae, 1897, pars hiemalis, p. 2 and many more etc. Zonara S. In canons ss. apostol. et sacr. conciliorum… commentarii, Lut. Paris, 1618 p. 529. Filaret (Gumilevsky), archbishop. Historical overview of the hymns and hymns of the Greek Church. Chernigov, 1864, 189. A.P.U. (Archim. Porfiry Uspensky), Doctrine, worship, order and rules of church deanery of Egyptian Christians (Copts). St. Petersburg, 1856. p. 93. Turaev B. Book of Hours of the Ethiopian Church. St. Petersburg, 1897. p. 29 // Notes of the Emperor. Academy of Sciences. VIII ser. according to history – philological department, vol. 1, no. 7. Dmitrievsky A. Τυπικά, 796. Kekelidze K, prot. Liturgist memory, 316. Hand. Sevast. collection No. 491/35, l. 2. Turaev B. Hours Ethiopian, 7. In the Roman Catholic Church, psalms are no less widely used during divine services than in the Orthodox Church, and they also begin every service (except for the liturgy, where individual verses of the psalms are sung, rather than entire psalms). Already the liturgical use of the Psalter in the Anglican Episcopal Church; already in the Scottish Presbyterian and almost completely excluded from other Protestants. And now it is held by Roman Catholics and Anglicans. To do this, one would have to shorten the word “God”, just as in the Hebrew “alleluia” the word Jehovah is shortened to ya (cf. our “thank you”). The word is used without translation in Roman Catholic (alleluja) and Protestant (Hallelujah) worship; but in Anglican it is translated: “praise ye the Lord.” In this chorus, the schismatics pronounce alleluia twice, replacing the third alleluia with what they believe is an unambiguous one, “Glory to Thee, God.” This method of singing alleluia in this chorus was prescribed by the Council of the Hundred Heads (1551), which called the custom of tripling alleluia “Latin heresy” (the Latins, according to the Council, “do not glorify the Trinity, but quadruple,” which the Council apparently deduced in some way from the filioque). The Council referred in defense of the special alleluia to the life of St. Euphrosynus of Pskov († 1481), to whom the Most Holy One herself. Theotokos “informed and forbade the three-lipped alleluia and commanded Orthodox Christians to say the two-lipped alleluia” (Stoglav, Chapter 42 Publ. KozhanchikovaD. St. Petersburg, 1863. p. 148). In this life, compiled shortly before the Council, it is also told that St. Euphrosynus was very sad about the mystery of the Most Holy Alleluia (that is, it needs to be doubled or tripled) and, not finding an answer to this in Russia, he took a trip to Greece, where, from a conversation with Patr. Joseph and from the practice of the St. Sophia Cathedral and all monasteries, he was convinced of the need to double the alleluia and introduced this custom in his monastery, for which he was denounced and persecuted by the Pskovites, led by the priest. Job. The question of alleluia also occupied other church leaders of that time; even before St. Euphrosyne of St. Photius, Met. Moskovsky, in response to the question of the Pskovites on this point, spoke in favor of a triple alleluia in his message of 1419, and the Bishop of Novgorod did the same. Gennady in 1491. Consequently, in the 15th century. the question was controversial, and the basis for it was given by differences not only in practice, but also in the liturgical books themselves. Whereas in some Greek and Slavic manuscripts of the XIII-XVI centuries. it was indicated to triple alleluia (for example, Orology Rumyants. music. Sebastian Cathedral. No. 496–497 XIII-XVI centuries, “The Charter on the singing of Mephemon” in the handicraft of the Sophia Library. St. Petersburg. Acad. No. 1264); in others it was indicated to double (for example, the Slavic statutes of the Moscow Syn. Bible No. 383 and 384 of the 14th-15th centuries, Potrebnik No. 259 of the 16th century). Not only in Russia, but also in the East there was no uniformity in this regard, as evidenced by the observations of such an impartial person in this regard as the monk Arseny Sukhanov, in his “Proskinitary” (Orthodox. Palest. Collection. T. VII, issue 3. St. Petersburg, 1889 p. 44, 205:225). The chairman of the Stoglavy Council, Metropolitan. Macarius in his Four Menaions denounces those who aggravate the alleluia and symbolically substantiates its triplicity (ap. l. 816), on which basis they even suspect a later insertion in the resolution of the Hundred-Glav Council, as well as in the remarks of the Proscinitary about the amplification of alleluia. (About all this γ Macarius, Metropolitan. History of the Russian Church. St. Petersburg, 1868, VIII, 131 et al. Odintsov N. The order of public and private worship in ancient Russia until the 16th century. St. Petersburg, 1881, pp. 243–249. Dmitrievsky A. Divine service in the Russian Church in the first five centuries // Prav. Sobes. 1882, VII-VIII, 359–362. Nikolsky K., guide to the study of the charter of the Orthodox Church. 7th ed., 178–179). Initially and for a long time, alleluia, following the example of the Old Testament church, was sung, of course, not 2 or 3 times, but once; this was the case in the 3rd century, according to the testimony of the “Testament” and Tertullian (see Introductory chapter, p. 108). The dogma of the Trinity, brought to the forefront in theology by the heresies of the 3rd century, forced Christians to make it the first subject of their confession; hence, there must be a widespread use of the number 3 in the subsequent service (troepsalmy, three-antiphon system); hence the tripling of alleluia could easily arise. But there is no direct evidence of this method of singing alleluia until the 13th century. No; on the contrary, wherever it is said about the singing of alleluia, it seems as if it is pronounced once (Cassian. On the institutions of the monks. II, 11. Orology of Sinai. Bible No. 863 of the 8th century). Judging by the fact that in the Catholic Church the alleluia is sung once, twice, and three times (Missale romanum. Campidonae, 1823, p. 255; Breviarium, p. 22, 29, etc.), one can think that there was this threefold way of singing it. With 3 antiphons, Alleluia could be sung once on the 1st antiphon, twice on the second, and three times on the 3rd; so in the rank of a monk. burials according to the RKP. Moscow Synod. bib. No. 396 XIII-XIV centuries. (Dmitrievsky A, ibid.). The single alleluia is preserved in our ps. 136 and at the liturgy. In the Ethiopian Book of Hours, after the psalms, our current refrain, apparently, has its simplest and most ancient form: “Alleluia. Glory to the Lord" 3 (Turaev B. Book of Hours of the Ethiopian Church, 63). Perhaps these repetitions are a trace of the previous antiphonal singing of such prayers. This is what these troparia in glory are called. Moscow charter Type. bib. No. 285/142/1206 XI century. etc. The idea, composition and origin of the release will be discussed during the vigil. Pilgrimage of Sylvia, 24. Παπαδόπουλος – Κεράμεως Α . ' Ανάλεκτα ίεροσολυμιτικής σταχυολογιας . Πετροπ, 1894. II, 43. Typikon Vatik. bib. No. 1877 (1292 ν). Dmitrievsky Α Τυπικά, 870. Cassian. About the establishments of the cinema. II, 2. Diakovsky E. Consequence of clocks and pictorial ones. Kyiv, 1910, corrected. sheets. Wed. Dmitrievsky A. What is κανών τής ψαλμωδίας, so often mentioned in the biography of St. Savva the Sanctified? // Manager. for villages paste 1889, No. 38, p. 70. So, the Moscow Book of Hours does not have them. Typogr. bib. No. 77/150/1233, see l. 29 and 38. RKP. Moscow Type. bib. No. 44/150/1230, l. 29 and vol., l. 38 rev. Turaev B. Ethiopian Book of Hours. c., s. 39, 49, 59, 67, 83, 87, 95, 103, 127, 161, 117, 119. RKP. Moscow Type. bib. No. 285/142/1206, l. 20 rev. and 7 vol. Dmitrievsky A. Τυπικά, 829. Type. Vatik. bib. No. 1877 XIII century. according to Dmitrievsky Α Τυπικά, p. 871. Greek Typical. Moscow Blush. music Sevast. collection No. 491/35 XIII century, 121 vol. etc. Greek Typical. Moscow Synod. bib. No. 381 XIV century, l. 10, 17 rev. Slav. Charter of the same library No. 328/383 of the 14th century, l. 10, 11, 212, etc. RKP. Moscow Type. bib. No. 47/150/1230, l. 29 rev. In the Ethiopian Book of Hours, it is placed, in addition to the hours, at Matins and Vespers (there are no significant variations with our text) (Turaev B. Ethiopian Book of Hours. ts., p. 37:87). So is the oldest list of the Greek Charter in Russia, Moscow. Blush. music Sevast. collection No. 491/35, l. 14 rev. – 15 rev. In the Roman Catholic Church, clocks have all the components of our clocks, but in a different order. Like ours, the clocks there all have the same pattern, except for the first hour (in our ancient times it was different in pattern from other clocks, as can be seen from the Sinai Book of Hours of the 8th-9th centuries, which will be discussed in the explanation of Chapter II of the Typical). The usual beginning on the Roman Catholic hours is followed by a hymn, special for each hour, corresponding to our troparion, ending with an alleluia (on Sunday) or another chorus, an “antiphon” (on weekdays). Then follow three sections of Psalm 118 (which is divided between all hours into 11 sections; 2 of them are read at the first hour with other psalms, and three at each of the remaining hours without other psalms); these 3 sections of Psalm 118 on each of the Roman Catholic clocks give it the same tripsalm type as our clocks have (Psalm 118 was chosen for the clock, probably because it speaks of the unceasing teaching of the law of God, the glorification of God seven times a day, etc.). Behind 3 sections of Psalm 118, ending with alleluia or others. antiphon, followed by two short excerpts (capitula) from the New and Old Testaments (epistles and prophets) with final refrains (responsoria), sometimes changing on holidays (corresponding to our “verse of the hour”, as well as paremias and prokeemnes). These capitula are followed by Kyrie eleyson, Christe eleyson, Kyrie eleyson (corresponding to our “Lord have mercy” 40 times) and the Our Father again with responsorias (the first of which is the last words of the Lord’s Prayer: “and lead us not into temptation...”, corresponding to our exclamation). Then the prayer corresponding to the day (for us, the hour), which is preceded and concluded with exclamations-responsors: “The Lord is with you” (Dominus vobiscum) with the answer: “And with your spirit. Let us pray (Oremus).” After the prayer there is also a responsor: “Let us bless (Benedicamus) the Lord.” The exclamation “The Lord is with you,” which is uttered by the deacon who performs the hours, in the absence of the priest, and even in his presence, but with his permission, is replaced, if the reader reads the hours, with another: “Lord, hear my prayer and let my cry come to Thee” (Brev. rom., 52, 62, 43, etc., 24, etc.). These responsories surrounding the closing prayer of the hour clearly correspond to our priestly exclamation after “Izhe for all time.” This is the Roman order of hours; the Mediolan and Mozarabic ranks are somewhat longer (T. Seredinsky, priest. On the worship of the Western Church. St. Petersburg, 1849. Art. 2, p. 6.) The closeness of the Roman Catholic clock to our rite of hours testifies well, of course, to the fact that the rite of the clock in its fundamentals there and there was formed during the period of lively fraternal communication between the two Churches. – Close to both ranks of clocks, Roman Catholic and Orthodox, are the clocks of Eastern Monophysites, for example, Copts. According to the ancient Book of Hours of the Copts, the order of the hour consists of an introductory troparion (cf. the hymn of the hour in the Roman cat.), 12 psalms (trace of the “order of 12 psalms”), corresponding to the remembrance of the hour of the Gospel (cf. capitula and paremias), troparions with verses and the Theotokos, identical with our first troparions, a verse of the hour, such as ours, other troparions, mostly coinciding with our second troparions (according to the Trisagion), the Creed, the Trisagion with the Lord's Prayer and the final prayer corresponding to the hour (Arch. Porfiry. Doctrine, worship ... of the Copts, p. 57 etc.). Even closer to our rite are the hours according to the Ethiopian Book of Hours of the Coptic Church (XIV century): according to the usual beginning of the 12 psalms, the Gospel, our troparia of the hour and the Theotokos, verse of the hour, Trisagion, alleluia, troparia, for the most part coinciding with our troparions for the Trisagion, Symbol, Κύριε έλεησον 41 once, a short prayer of repentance, beginning “Holy, Holy, Holy...”, a troparion of dismissal, a prayer for all times, Κύριε έλεησον 41 times and a prayer of blessing, common for all hours - with the invocation of a number of saints by name, like our lithium “Lord, save Thy people” (Turaev B. Hours. Ethiopian ts., pp. 47 et d., 33 et d., 39 et d.). In both Books of Hours there is a special service close to the end of our Matins and 1 o’clock; but this service is not called an hour. Matt. 27, 46; Mk. 15, 34. Duhm B. Die Psalmen erklart. Tub., 1899. S. 213. First, on the basis of Art. 10: “behold the face of Christ” this psalm was attributed to David’s longing for the church during his flight from Absalom; but by Christ the psalmist could also mean the head of the church or any king, as the supreme guardian of the church. Unclear expressions in the psalm: “for a bird,” lit. from euros “and the bird”, i.e. like a bird. “Blessed is the man who has intercession with you,” whom God helps on the journey to the church, especially difficult from the countries of dispersion. “Put ascents in your heart,” - he undertakes a journey to the church and through the mountains and “into the vale of tears,” through a valley of tears - due to its sterility and dangers, “to the place that he should put,” always keeping in mind the desired goal of the journey; but from the Hebrew: “they (traveling to Jerusalem) open springs in it (in the Valley of Weeping)” - God miraculously sends them water. “For the giver of the law will give a blessing”: God, who prescribed in the law such journeys to the church (three times a year), blesses these pilgrims (from Hebrew: “the rain covers it - the valley - with blessing”), and they “will go from strength to strength” - on a difficult journey their cheerfulness will increase, while for ordinary travelers the opposite happens. In relation to the crucified Christ, the valley of tears is earthly life with its suffering and death, with which He raised His human nature to heaven. Gunkel H. Ausgewahlte Psalmen. Got., 1904. S. 133. This author, like the above-quoted Duhm, are rationalists, but this did not prevent them from giving an excellent explanation of these psalms, as well as some others. As we have seen, in ancient times these troparia served as prayers of the hour, since the current 2 final prayers on the clock did not exist; in some old Books of Hours, the final prayers take the form of today's troparions. Hence the pleading character of all hourly troparions. The choice of verses from this particular psalm can be connected with the fact that on the Roman Catholic clock only Psalm 118 is always read in parts (Diakovsky E. Posledov, hours and images, cor. sheet.). Which, as we will see, according to ancient regulations, was sung entirely as the 4th psalm at the 9th hour. In the Coptic and Ethiopian Books of Hours, at the 9th hour there are psalms 95–115 (without 112 in the 1st Book of Hours and 113 in the second), Gospel. OK. 9, 10–17 (about the feeding of 5000, - connection with agape?), the troparion and the Theotokos after our psalms, but between them there is still a special one on Glory, concluding a prayer for worthy communion (connection with agape?); from the troparions for the Trisagion - the second is different from ours, but also about the robber; the prayer is excellent, but of the same content (Turaev B. Hours. Ethiopian ts., 63 et al. Bishop Porfiry Uspensky. Faith teacher, liturgical services. Copts, 66 et d.). – At the Roman Catholic 9th hour, the hymn asks God, as the solid power of things, remaining motionless in Himself and determining by successive decreases the times of daylight, to give into the evening (of life) light, from which our life would never come out, but after a holy death eternal glory would come as a reward; then 3 alternating sections of Psalm 118; the antiphon to them on weekdays (instead of the Sunday alleluia) “look upon me”; capitulum – 1 Cor. 6, 20 (“for if you bought with natural price, glorify God…”); responsorship to him on Sunday: “I cried with all my heart, hear me, Lord”; “I will seek Your justification”, “Cleanse me from my secrets, O Lord, and have mercy on Your servant from strangers”; on weekdays: “deliver me (according to the Vulgate: “redeem”, redime) Lord and have mercy on me”; “My foot is in the right”; “from my secrets...”; capitulum (other) Isa. 14:1: “He comes quickly and will not tarry, and the Lord will have mercy on Jacob and choose the packs of Israel”; responsorship to him: “on you, Jerusalem, the Lord will appear and His glory will be seen on you”; “Come, Lord, do not delay”; "Lower the transgressions of Your people." Thus, the Roman Catholic service of the 9th hour does not directly remember the sacred events of this hour and in content differs little from the services of the 3rd and 6th hour (as we will see). RKP. Moscow Synod. bib. No. 328, l. 1. Nikolsky K., prot. A manual for studying the rules of worship. Churches. 7th ed. St. Petersburg, 1907. p. 157. RKP. Moscow Typogr. bib. No. 285/1206/141, l. 20 rev; For this indication, see explanation. Chapter 8 Typical. Προοιμιακός, what glory. mouth XIV century Moscow Syn. bib. No. 328/383 and explain: “the first form of all creation.” In ancient times: ecclesiarch (for example, Greek. XIII century. Moscow. Ruman. Music. Northern collection No. 491/35, l. 1, Slav. XIV century. Moscow. Syn. bib. No. 328/383, l. 1). For example, September 18 according to the Evergetian Rule (Dmitrievsky A. Description of the liturgical manual. I, 279). Ezek. 46, 24. Although the prophet here describes a mysterious, symbolic church of the future, he takes all the details for this picture from the actual Jerusalem temple (Olesnitsky A. Old history temple in Jerusalem. St. Petersburg, 1889. p. 348). See Intro. ch., p. 23–24. Rukop. Moscow Syn. Bible No. 330/380, l. 202–200 Dmitrievsky Α Τυπικά, LXXVII, etc. Kekelidze K, prot. Liturgical Georgian monuments in domestic book depositories and their scientific significance. Tiflis, 1908. p. 308. Rukop. Moscow Synod. bib. No. 328/383, l. 40 and rev. You might be interested in: