VI-VIII века

These centuries can be called the most decisive and final period in the formation of our liturgical rules, and the daily service and the church year now receive their essentially current form. The subsequent time was spent developing both in minor details. But information about such energetic work of this period in the field of church charter is very scarce, significantly inferior to the periods preceding and following (from the 9th century). Monasticism has now become the main, if not the exclusive, figure in the development of liturgical regulations. Being such a characteristic phenomenon of church life in the 4th-5th centuries, it now receives an even stronger influence on this life; from it ch. arr. the ranks of the higher hierarchy are replenished, it feeds enlightenment and literature, it influences the solution of the most important theological issues. If the monasticism of this period no longer represents such giants of the spirit as its initial period, then it continues to amaze the world with its exploits (Mary of Egypt † 522, Simeon the Divnogorets † 596), invents new kinds of them (foolishness - St. Simeon † 590, silence - St. John † 558), reveals examples of martyrdom unknown to the previous period (the massacre of the fathers in Sinai and Palestine) 1491. All this, together with the extraordinary quantitative growth of monasticism, makes it a great force in the church, the main nerve of its life. But of all church life, perhaps the most influential influence of monasticism was on divine services. It is not surprising, therefore, that all the information that has reached us from this era about divine services is limited specifically to monastic services. – If we make a comparative assessment of the monasticism of that time according to the areas of its distribution, then Palestinian and Sinai monasticism should be placed in first place. How much more significant these centers were in comparison with others (for example, Constantinople) can be seen from the fact that only they left behind literary literature, whereas we have almost no information about the monasteries of other places from this era, the Sinai and Palestinian monks of the 6th-7th centuries. has its own patericon in the form of the “Meadow of the Spiritual” by John Moscus, and the Palestinian and detailed history for almost the entire period. The latter, in addition, attracts the attention, favor and generous donations of the Byzantine emperors. Consequently, if the monasticism of this time took upon itself the development of Christian worship, then the Palestinian monasteries should have done the most here. In these latter, the central figure of this era is the Venerable. Savva the sanctified. It is not surprising if literary tradition mainly traces the current type of worship to it. Venerable Savva the Sanctified Rev. Savva († 532) is a representative of that new type of asceticism and monasticism, which preferred an active life to a contemplative one (“action found its sunrise in a vision,” according to the expression of a church song): the spread of a network of monasteries and their improvement, material, legal (through petitioning the authorities for privileges for them) and internal (discipline and mainly liturgical (were the work of his whole life. Life St. Sava is described by his student, the 6th century Palestinian monk Cyril of Scythopolis 1492. A wealthy Cappadocian, St. Sava began his monastic life in a monastery in Asia Minor, where he “studied the Psalter and the structure of the cenobial rule,” but at the age of 18, having visited Palestine, he became a student of St. Euthymius. He gave him to his initial education in the monastery of St. Theoktist; after the death of the latter, he (30 years old) with the blessing of St. Euthymius began a hermit's life (without leaving the monk of St. Theoktist), spending 5 days without food in complete solitude, and after the death of Euthymius he chose St. Gerasim, who immediately accepted him as a kellyot into his monastery. When St. Savva spent one Pentecost following the example of St. Theoktista and Euthymius in the desert, a vision showed him a place for exploits and the future famous monastery; - it was a cave located in a steep cliff so that you had to climb into it using a rope. After 5 l. solitary life here, to St. Hermits began to flock to Savva, and when there were up to 70 of them, he built a tower and a small church (εὐκτήριον) with a consecrated altar, in which an invited presbyter served. But soon the vision of St. Savva was shown, not far from the monastery, “a great and amazing cave, which inside had the appearance of a Church of God, for on the eastern side there is a God-created apse (᾽ κόγχη θεόκτιστος - for the altar), and on the northern side there is a large room in the form of a deacon, and on the south there is a wide entrance that lets in enough light; Having decorated this cave with God’s assistance, he started worship in it (τòν καν ό να) on Saturdays and Sundays.” The church still exists today, in honor of St. Nicholas. When the number of brethren reached 150, proper management was established in the Lavra, which was facilitated by large donations. In the "Life" of St. Sava is not said to subject those who entered his monastery to a test (especially such a severe one as was practiced in Egypt); the consequence must have been that some of the monks began to become self-willed and asked the patriarch to give them another abbot, but Patr. Instead, he ordained Savva as a presbyter. After this, there were two more cases of indignation of the brethren against Savva, after the first of which Savva had to temporarily leave the monastery, and after the second, 60 monks left the Lavra and founded another monastery. may have been influenced by these incidents. Savva established in his Lavra, following the example of St. Euthymius and Gerasim cinnovia for new monks, from where he translated into kelliots only after studying the Psalter and the rules of hymn (καν ὼ ν τη ς ψαλμωδίας). Gradually Rev. Savva founded three laurels: in addition to the first Great one, there was also a New one, founded near Fekoya by the disciples of St. Savva, but then subordinated to them: and Semiustnaya, named after the stream at which she stood, in addition to 4 cinenovia. under the laurels and monasteries, Savva established large hospices; he also founded the latter in Jerusalem (where for this purpose he bought the cells of the Spudeans, when the patriarch established a monastery for them) and in Jericho. In addition to rich donations (and from emperors), St. Savva spent on this the entire fortune given to him by his mother when the latter accepted monasticism. Rev. Savva was appointed archimandrite of all the Palestinian laurels and, as the most outstanding person in the then monasticism, was twice successfully sent by the patriarchs on the affairs of the Jerusalem Church to Constantinople - to the emperor. Anastasia and Justinian. Construction of the Savvin Monasteries There is very little information about the internal organization of the Savvin monasteries in his life by Cyril of Scythopolis. Mentioned as officials are: heads (αρχηγοί) of the monasteries (§ 58), the steward (§ 59), the canonarch, who, among other things, called (κρούειν) to worship (§ 43) and, apparently, was in charge of economic affairs together with the steward (§ 59). They all did everything with the knowledge of St. Savva (ibid.). He enjoyed such respect that the monks of other monasteries, when meeting him, fell at his feet; he blessed them, lifted them up and embraced them; This was at least the case at the first meeting of St. Savva with Gregory of Scythopolis (§ 75). The announcement of the service was carried out with his knowledge (γνώμη), but at certain hours (§ 43). Services (καν ὼ ν, καν ὼ ν τη ς ψαλμωδίας) were performed by numerous (πλη θος) brethren with sweet singing (μετà μέλους ἡδυφώνου), with censing, lighting candles (ibid.). Of the services, some kind of night service is mentioned (§43, called simply καν ὼ ν - service), apparently Matins, which is given the name τà λυχνικά (§ 60, see. below); then the 3rd hour is mentioned: while being an ambassador from the patriarch to Emperor Justinian in the palace, when the emperor discussed with the quaestor the petition of the patriarch and Sava, the latter, “going far away, secretly read David’s psalms and performed the divine service (λειτουργίαν) of the third hour” and to the reproach of his deacon for inattention to the king, replied: “They, my son, do their job, and we must also do ours” (§ 73). consequently, there were also 6 and 9 o'clock services. They took communion, apparently, every day at 9 o'clock, after which there was a meal and vespers: when St. Savva and the abbot of the Euthymius Monastery and the Patriarchal Church of Jericho were at the last days of Jerusalem’s life. Patr. Elijah († 517), the latter did not show himself to them every day from the dismissal of Matins (ἀπò μέν τη ς τω ν λυχνικω ν ἀπολύσεως) until 9 o’clock, but at about 9 o’clock he went out and received communion ( ἐκυνώνει) with them, ate and after Vespers (τò λυχνικòν) left again” (§ 60). When in the Lavra of St. The Armenians began to come to Sava, he first assigned them a small church (the first of those built) to worship in their native language, and after the construction and consecration of the great (third church in honor of the all-praised Mother of God and Ever-Virgin Mary, he “transferred them from the small church to perform the rule of psalmody to the God-created (second) church, ordering them to pronounce (λέγειν ) at home, at Armenian services (συνάξεσι) Gospel (τò μεγαλει ον) 1493 and other subsequent ones, at the time of the divine offerings (προσκομιδη ς) to go to the Greeks to receive the divine. Tain; when some of them dared to recite the Trisagion hymn with the addition invented by Peter, nicknamed Knatheus: “he was crucified for us,” the elder God was indignant and ordered them to sing this hymn in Greek, according to the tradition of the Catholic Church” (§32). “Sava decreed that on Saturday the meeting should be in the church created by God, and on Sunday in the Church of the Mother of God, and he decided that in both churches on every Sunday and the Lord's holiday there should be a vigil from evening until morning (ἀπαραλείπτως ἀπò ὀψè ἕ ως πρωì ἀγρυπνίαν)" (ibid.). On Sunday, after God. services (ἡ του Θου λειτουργία), for the fathers gathered from cells located in the vicinity of the monastery, a meal (διάκλυσμα) of bread, olive oil, honey, cheese and other dishes was offered by the steward of the Lavra (§ 59). Among the holidays mentioned are the memory of Anthony the Great, teacher. Euphemia January 20, week of Vay and Easter: “like St. Euthymius had the custom, on the 14th day of the month of January, to retire into the complete desert and spend Pentecost there, then Sava, changing this custom a little, left the Lavra after the day on which the memory of St. Anthony, celebrated the memory of the great Euthymius, which is celebrated on the 20th day, and after this he went into complete desert. There, before the Vai holiday, he was removed from all communication with people. And he did this almost every year.” Other ascetics of the Lavra, inclined to solitude, also went out with him for the same purpose. “During all the days of fasting, Sava remained without food and was content with communion with the Holy Mysteries on Saturday and Sunday” and, spending all his time in prayer and fulfilling “his rule of psalmody” 1494. On the feast of the renovation of the Church of the Resurrection, “according to the custom of abbots,” Rev. Savva went with some of the brethren of his monastery to Jerusalem; here on one Sunday the heretics were cursed: bishops and abbots ascended to the pulpit and said: “If anyone does not accept the four councils, as well as the four Gospels, then let him be anathema,” or “Anathema to Sevier and his accomplices.” (This ceremony took place in the Jerusalem Church of St. Stephen the First Martyr, because this church could accommodate all the gathered monks, of whom there were up to ten thousand. § 56). Venerable Theodosius Kinoviarch Companion in planting monasticism in Palestine, St. Savva had Rev. Theodosius Kinoviarcha († 529). Also a Cappadocian, a former reader, who received a blessing for monasticism from St. Simeon the Stylite, St. Theodosius did not found his monastery in caves, like St. Khariton and Savva, and in open areas, in the 6th century. from Jerusalem and the main monastery of St. Sava: Kinovia St. Feodosia was more populous than the great monastery of St. Savva, had with him up to 700 monks and separate churches for Greeks, Vessi 1495, Armenians and demoniacs; The “rule of psalmody” was performed in every church 7 times a day, and the liturgy was performed only in the Greek church. Successor of St. Theodosius Abba Sophronius quadrupled his monastery. In the 12th century. to the Russian pilgrim Daniel it seemed like a whole city in 1496, but the crusaders completely destroyed it, while the Lavra of St. Sava still exists today. During the life of Rev. Theodosius, who was appointed next to St. Savva was the head of all the Palestinian cenovichs; his kinobiya was a noble rival and replenishment of the laurel of St. Savva, putting his imprint on monastic life. Savva and Theodosius, according to the latter’s biography in 1497, “were unanimous and of the same mind, they breathed more of each other than of air, so that the inhabitants of Jerusalem, seeing their like-mindedness and agreement in relation to God, called them a new apostolic duo, similar to the duo of the apostle. Peter and John” (in character St. Savva resembled the apostle Peter, and Theodosius resembled John). But at the same time, Savva said to Theodosius: “You are the abbot of boys (παισίων), I am the abbot of the abbots; for each of my students is an independent ascetic and is the abbot of his own cell” 1498. Thus, the life of St. Sava confirms the later legend about his compilation of the so-called Jerusalem Rule only 1) the message that he introduced Sunday and holiday vigils, which lasted from evening until morning, and not only from midnight, as was the practice of secular churches (for example, the Jerusalem Church of the Resurrection and other monasteries, even the harsh Egyptian ones); The pre-existing charter knew such vigils for the most part, only once two or three times a year 1499; 2) the news of the inadmissibility with which the Rev. was observed. Savva's liturgical hours, If so, then Rev. Savva laid the foundation for at least two features of the later Jerusalem Charter. Testament of Saint Sava From St. Savva’s written rules of monastic life have also been preserved, probably those that, according to his biography, he handed over to his successor Melitus before his death: “gave him a will to inviolably preserve the rules (παραδόσεις) introduced by him in his monasteries, handing them to him on paper (ἐγγράφως, § 76.)". These rules are interesting as one of the most ancient clitoral regulations, given to monasteries by their founders and which served as models for our Typikon. These rules are placed in the Jerusalem handwritten Typikon of the 12th century. (Sinai Bible No. 1096; XV century No. 531) between the monthly and triode parts of it, and fully corresponding to the data of the life of St. Savva, can be recognized as genuine, excluding some insertions (for example, the addition of “Reverend” to the name of Savva, etc.) 1500. The rules bear the title: “Model, rule and law (Τύπος καì παράδοσις καì νόμος) of the honorable Lavra of St. Savva." “We must observe the rules established by our venerable and blessed father Savva. - Under no circumstances should a beardless person or a eunuch be accepted into the Lavra; women are not allowed to enter for prayer not only into the Lavra, but even into the 1501 metokh, and especially into the second door of the great metokh. Which of the monks of the Lavra will be noticed that he enters the monastery gynekon in order to eat, drink and remains there either under the pretext of guarding, or for tonsure, or for confession (λογιομούς), or that he writes to women and receives letters from them and generally has acquaintance (γνω σιν) with women, or starts nepotism ( συντεκνίας), then such a one must be removed from the brotherhood, as the culprit of temptation (σκάνδαλον) not only for Christians, but also for pagans. – Neither Georgians (ἴβηρας), nor Syrians or Franks ( φράγγους) 1502, to perform the full liturgy in their churches, but those who gather in them are allowed to sing the hours, pictorial (τà τυπικà), read the Apostle and the Gospel in their natural language, and after this gather in the great church and commune with all the brethren together of the divine and most pure and life-giving Tain.- At the tomb of the saint (i.e. Savva), the proliturgy (προλειτουγίαν) is performed by the presbyter appointed for this purpose. - No one has the right to leave the Lavra at all on Saturday in view of the all-night vigil, apart from the needs and business of the monastery, but after the vigil, with the consent of the abbot or ecclesiarch, let him go according to his needs. For someone who was not at the upcoming vigil, nothing is accepted as an excuse, because the whole previous week is enough for him to deal with his needs, and this (absence on business), if possible, should be done once a month. - Those who go into the desert and those who live in it, if they do this with the consent and blessing of the abbot, are accepted according to their needs, and if they left without permission and out of a desire to live according to their own will (ἐξ ἰδιορυθμ ί ας ), then do not accept them upon return. - Anyone who, by the Providence of God and according to the judgment of the patriarch, would be elected either to a metropolitan, or to a bishop, or to an abbot in another monastery, or elevated to any degree of the great church, does not have the right to the cell that belongs to him, in the Lavra and in the metokha, or completely sell or give, but they belong to the holy monastery and the brethren, worthy and in need, can receive them from the abbot. The same order must be observed regarding deceased brethren: without the consent and will of the abbot, no one (of the brethren) has the right to leave his own cell to his disciple. - If there were discord between some of the brethren and evil would intensify from it so much that someone would dare to beat others and lay hands on them, then such, if they are not reconciled, and even if they are reconciled, but if this is necessary in the interests of the monastery, they should be expelled as troublemakers and opponents of the commandment of Christ, for “it is not fitting for the servant of the Lord to be boiled,” as the divine Apostle says. - Which of the brethren is found to be drunk, or to quarrel with someone, or to insult someone, or to form partnerships (ἑταιρίας) and parties (συστροφάς), then he must either be corrected or removed from the monastery. In the same way, anyone who, while fulfilling monastic obedience, would be caught stealing, should be removed from his obedience with penance assigned to him for correction and repentance and should not leave his cell, with the exception of certain hours of liturgical meetings (τω ν συνάξεων) and prayers. – Regarding those who intend to remain silent and not appear in church and again regarding those who are accepted for complete imprisonment, we want them to meet with the rest of the brethren only at all-night vigils, but in cities, villages, at the monuments of holy men and in other remarkable places, so that they are completely in solitude, for silence in deeds can be beneficial much better than not in words. – Guests coming from outside, (especially) if some of them want to make a start in the Lavra, we will receive and reassure them in every possible way for seven days, but if guests from those living in the city (i.e. Jerusalem) or from the surrounding residents came to worship, then three days will be enough for them, cleansing (monastic buildings are necessary), in view of the many poor people who come daily. – Since demons usually cause harm during the election of abbots, they stir up discord and quarrels between two nationalities, i.e. between the Greeks (ῥ ωμα ῐ οι) and the Syrians, which gives rise to temptation from here, then we determine: from now on, we will not elevate any of the Syrians to the level of hegumen, but we bequeath and agree to be economists and dochiars (i.e., managers of the property of the monastery) and other obediences to prefer the Syrians, as people capable of this activity by nature.” 1503. The fate of the Savvina Lavra and its liturgical significance Lavra of St. Sava, even after his death, did not lose its central and guiding significance in Palestinian monasticism, and, consequently, in monasticism in general, although it experienced quite a few internal and external upheavals. So Origenism almost penetrated into it in the person of Abbot George of the 4th century. In 614, it was plundered by the troops of the Persian king Khosroes, and the monks were tortured to find out where the treasures of the monastery were hidden, and 44 of them were killed; the monks who escaped from the Persians restored the monastery with the assistance of the archimandran. Theodobian monastery of Modest (later Patriarch of Jerusalem), who consoled them with a passage from the Wisdom of Solomon in Chapter 3. about the untimely death of the righteous (a place that formed a proverb in the service of the venerable ones). Nevertheless, after the Persian devastation, information about the laurel before the 8th century. almost stop; From this period, however, there is such important news about her that her Archimandrite John was the first to sign the letter of the Palestinian monks to Pope Martin regarding the Lateran Council convened by him in 649 against the Monothelites of 1504. But during this period of its life, the Lavra rendered the greatest of its services to the church and in particular to the liturgical charter, raising the most famous hymns: Andrew of Crete († c. 712), John of Damascus († c. 780), Cosmas bishop. Mayumsky († c. 787), Stefan Savvait († c. 807) and Theophanes the Inscribed († c. 850). Sunday vigil in Sinai and Palestine (visit of the Nile by Moschus and Sophronius) Life of St. Savva, like all news about Palestinian monasticism, in contrast to news, for example, about Egyptian monasticism, does not contain any data about the worship there. This, apparently, can only be explained by the fact that this latter monastery in Palestine, as is directly known about the Syrian-Mesopotamian monasteries of 1505, followed the usual order, the order of secular churches. And this last one, as we saw, in the 5th century. was already quite close to what it is now. Eg. the dog was already at vespers. 140, great and petitionary litany, Quiet Light, O Lord, vouchsafed, Now you forgive, at Matins the ps. 62 and 50, some Old and New Testament songs, psalms of praise, Glory to God in the highest, the same litanies. These unchangeable parts were accompanied by a series of songs, sometimes called troparions, corresponding to a certain day, and the same readings from both the V. and the New Testament of 1506. At least this was the order of worship in the churches of Syria and Palestine, i.e. those precisely in whose depths the branch of monasticism arose, which is considered the ancestor of the current charter. In this already established order of worship, monasticism needed to insert only the Psalter, since from ancient times it was considered a reference book for the monk. This insertion could be made either in such a way that the hitherto psalter element in the service could be moved apart and expanded, or, without touching this element, the Psalter could be externally inserted into the service, making it like a special monastic service at an ordinary secular service. The first was done in the liturgical rules of the Western Church, the second - in the Eastern rules by the system of kathismas and canons (meaning biblical songs by the latter). How this addition was made initially, in the 6th century, precious news about this was preserved in the story of the visit of the Sinai Abba Nile in 1507 by the Palestinian monks John Moschus, the author of “The Spiritual Meadow” and Sophronius, later. Patr. Jerusalem, a visit that took place ca. 606. This story was preserved in some ancient patericon (in the manuscripts of the Vatican Library) in 1508 and in Nikon the Montenegrin in 1509. We present the story in the first edition with options from Nikon in brackets (in italics what Nikon does not have): “Abba John and Abba Sophrony told us: before St. On Sunday (the next week) we went to Abba Nil on Mount Sinai. The elder was up on the top of the mountain with two disciples. Since we came to Vespers, the elder began: Glory to the Father and so on, and after they said: Blessed is the Lord who cried without troparia and the Light of the quiet and worthy, began Now you forgive and so on. At the end of Vespers, he offered us a meal. After the meal, we began the canon (rule) and after six psalms, saying Our Father who art in heaven, we began chanting psalms. And when they said the first article of 50 psalms, the elder began the Our Father in heaven († the message began to be spoken by the elder). 50 Lord have mercy, and when they sat down, one of his disciples read the conciliar Epistle of James. Having risen, we again began the second article of 50 psalms, and after completing 50 psalms, he gave it to another brother, and he read the conciliar Epistle of Peter from the same book. And they got up and began the 3rd article, and after they had sung 150 psalms and after they said Our Father and Lord have mercy, they sat down, and the elder gave me a book, and I read the Council of John, and they got up and began to sing the songs (ᾡ δàς) of Moses (quietly) to chant without troparions, and neither on the third nor on the sixth did they make inter-songs ( μεσώδιον), according to (but) Our Father and Lord have mercy on us and having said praises without troparia began Glory to the highest (with) I believe († in one God) and Our Father and Lord have mercy. The elder added: Son and Word of God († Lord) Jesus Christ our God, have mercy on us and help and save our souls. And when we said amen, we sat down. And I say to the elder: why don’t Abba preserve the rank of the Catholic and Apostolic Church? And the elder said to me: he who does not maintain the rank of the Catholic and Apostolic Church shall be anathema both in this age and in the future. And I say to him: why don’t you say († since night) at St. Vespers? weeks, neither on the Lord did I cry out troparions, nor on the Light of the Quiet († on the Lord Vouchsafed) troparion, nor on the canon of God the Lord, nor on the verses of the psalms of the Kathisma of the Resurrection, nor on the songs of the three youths of the troparions, nor on the Greatness (on the Gospel) of every breath, nor on the doxology of the Resurrection of the Savior († we praise the hedgehog)? To the questions of visitors, the elder answered that the reason for such deviations from the general church charter in his prayer rule was the lack of any sacred symbol. sana. “Everything that you said is the work of the reader and singer, subdeacon and presbyter, and those who have ordination in general, and those who do not have the latter should not dare to do this. This is why the church rank appoints a reader and a singer, subdeacons and presbyters; singer - to sing and begin with singing and voice and song and “instruct people in the Holy God and the hymn and the altar and the origin of the mysteries of the cherubim and the sacrament”; a reader on paremias (proverbs), prophetic and apostolic books; subdeacons and deacons - to serve the altar; elders to officiate and perform and baptize. I will also ask you “the head of the church” - tell me: in divine services and evening prayers and night vigils and morning services, who should presage and begin the alleluia, forechanting, sedalny, readings, antiphons? We told him: readers, singers, subdeacons. The elder said: what you said was true. And on special holidays and St. weeks who should begin “God is the Lord (and) at the beginning of the canon and in the intersongs of the three youths and every breath and in the praises of the Resurrection of the Savior we praise the hedgehog and at the ends of the canon”? We said to him: this is the work of the elders; in church tradition we have accepted it so that it was announced by the priests.” Having then added that in this way he does not reject the church rite, but, on the contrary, by his way of action expresses special reverence for it, looking at it as something analogous to the heavenly hierarchy, the elder also notes in passing (like the above-mentioned Egyptian fathers) that “the silent and the moss of their sins are not like the troparion”; but we repeat that he does not sing them mainly because of sweat. that, in his opinion, the priesthood, like King Uzziah and Uzzah (who supported the fallen ark), is admired by those who, without having “control of psalms with a song and a verb pre-declaring (s) and people at the ends of the verses, chanting with the head and singing, from the prokeimenon and prepetitions of the altar they look up to the singer and reader and subdeacons supplying." This story gives us an idea of ​​three types of worship at that time: the hermitic Sinai, and the monastic Sinai was the spiritual son of Egypt, the Palestinian monastic service, and the cathedral-parish service. The first is described in detail. The composition of the second can be concluded from the fact that in the first it puzzles visitors: they find it strange that there are no “troparions” on the G.V. (stichera), in the Light, quiet (prokeemna), on the Lord's Grace (verse stichera), then the absence of God the Lord “at the beginning of the canon” (matins), Sunday sedalny, inter-canticles on the 3rd and 6th songs (sedalny or something similar), then the absence of troparions on biblical songs, especially on the songs of the 3 youths and Greatness (now 8 and 9 songs of the canon), Every breath and Sunday songs (“We praise the Resurrection of Spasovo (hedgehog)”) at the doxology. In Palestine and other monasteries, therefore, all this already happened. But the most valuable indications are given to us by the story about the cathedral-parish, secular worship, valuable in view of the fact that no other information about it has been preserved from this era. According to the story, this service was reduced mainly to singing: they sang, and obviously in artificial and complex tunes, a) psalms, b) prokemeny and the corresponding verses: alleluia, antiphons, God the Lord, Every breath, c) stichera, sedalny, troparia. The singing of all this began in front of the altar by a singer, followed by the people, who sang along with well-known poems. The festive service differed from the everyday service both in composition (for example, in the fact that alleluia was sung instead of God the Lord) and in the performers: whereas in the everyday service the singing of the most important parts began with singers, readers and subdeacons, in the festive service - with priests. Subdeacons act mainly as singers. Reading is almost similar in execution to singing. All these are signs of the so-called song sequence, the detailed rites of which have been preserved from the 9th and subsequent centuries, the essence of which consisted precisely in the solemn singing of psalms, antiphons, prokeemnes, etc. small poems, in frequent prayers (wide participation of the presbyter in the divine service) and in the folk performance of various refrains to psalms. This sequence, especially as it appears in this story, has much in common with Western worship of the day. One of the common features of both, as we will see, was the small number of songs of Christian composition (the dominance of biblical material): during the entire service there were one or two such songs (troparia), hymns. But worship in the homeland of real storytellers is already at the transition to a later type (the current one): there are many of the latter type of songs in it: stichera, sedalny, troparia to the canon. The transitional step from the previous song type of worship (with the predominance of psalms and their verses in the form of antiphons, etc.) to the new one with the predominance of stichera was supposed to be the kondakar system of worship. To the oldest and only song in the divine service - the troparion, which briefly expressed the essence of the divine service and was added to the verses of some psalms (for example, 50, 117, etc.), they began to add the same short chant, but it was performed independently of the psalm and had behind it a number of similar songs - kontakion with a number of ikos. The first creator of kontakions was the reader or singer St. Sophia of Constantinople St. Roman the Sweet Singer († first half of the 6th century). He must have compiled kontakia and ikos for all the most important holidays of his time (with great certainty this compilation can be attributed to him for at least 15 holidays and commemorations of the year 1510. The number of ikos for St. Roman for each holiday ranges between 24 and 14. Consequently, it was a long series of songs, which at the services of that time took the place of stichera and canon: in liturgical books that have stichera and canon, one kontakion and ikos are always indicated, and not such a long row of them. The stichera and especially the canon appeared to replace the kontakary services, and one of the first creators of the canons can be recognized as St. Andrew of Crete († c. 712). More detailed information about the above - the third type of worship, parochial worship - from the era of the 6th-8th centuries. No. Only from the 9th century. and subsequent centuries, successions have reached us, but in combination with later layers - for example, stichera, canons - which cannot be identified with scientific certainty, and therefore it is impossible to form a reliable idea about this type of worship for the present period. Nevertheless, the presentation of the song sequence of the 9th-16th centuries. At the same time, he will later give us some fortune-telling assumptions about the form it now had. Meanwhile, about the Palestinian monastic worship of the era under consideration, information has been preserved to us for its further course - from the 8th century. These are the Greek Book of Hours according to the rules of the Lavra of St. our father Savva" (ὡ ρολόγιον κατà κανόνα τη ς λαύρας ...) hand-drawn. VIII-IX centuries 1511. The Book of Hours was intended for cell use, and therefore does not include not only all parts of the service (for example, litanies, exclamations of the priest), but also some services, for example, Matins. Apparently, instead of Matins, there is the first kathisma at the beginning of the Book of Hours. This is followed by services at 1 o'clock in the afternoon, at 3, 6, 9, for communion of the presanctified Gifts (corresponding to the Fine Gifts), Vespers and a service at 2 o'clock in the morning (corresponding to Compline), at which the Book of Hours ends. The services are very close to the current ones. So Vespers (τà ἑσπερινà) consists of 103 ps., 18 kathismas with 3 glories, 140 ps. with Glory and now at the end, Quiet Light, Alleluia with different verses for different days (first the verses from the current prokeme the Lord reigns), Lord vouchsafe, Now you forgive the Trisagion. the service of each hour consists of psalms, the number of which is different for different hours, for the first - 8, for the third - 7, for the sixth - 6, for the ninth - 4, alleluia with verses, troparia (the same as now for each hour, excluding the 1st), before and after which the end of it is written, which must have served as its refrain; then the verse of the hour, such as now (i.e. for the 10th hour “My feet”, etc.) with the tripling of its first half (as now at the 1st hour in Lent), and finally - the trisagion; therefore, the part of the hour following the Trisagion did not yet exist. The service for communion (figurative) consists of beatitudes with the chorus Remember us, Lord, when you come, Heavenly Face, I believe, Our Father, Lord have mercy 3. One is holy, Taste and see, ps. 33 – I will bless the Lord, prayers for communion with the interim verse: Be the name of the Lord. The surviving part of Compline has the following composition: Come, let us worship. The day is past, thank you, Ps. 4, 12, 26, Glory 30, 90, 6, Glory, God is with us, alleluia with verses (for example, Look, we hear, Lord God) and troparia, changing by day, Lord have mercy, 3, Do not betray to the beast the soul that confesses to you. During the period VI-VIII centuries. daily worship took its current form not only in the Orthodox Church, but also in the heretical societies that separated from it during this time - the Nestorians, Monophysites and Monothelites, as well as in the entire western half of the Christian world. Acquaintance with the liturgical rites of all these churches sheds a lot of light on the history of our worship, especially since during the period under review the latter had many similarities in different churches and in the little-cultured countries of the East could have been preserved more unchanged than ours. Nestorian worship Nestorian worship has almost no unchanging elements. Vespers and Matins begin Glory to God in the highest (three times) and on earth peace, good will toward men and the Father of us; then follow successive kathismas (the Psalter is divided into 20 kathismas, and 21 make up 2 songs of Moses) and the so-called “Voice of the Matins”, i.e. in accordance with the alternating voice (of which there are only two), one of the 2 kathismas - the 12th (from Ps. 67) or 21 with hymns dedicated to it on holidays, and on weekdays with litanies and prayers of release - all according to the voice. In addition, each Matins has another ps. 50, and the Sunday Six Psalms from Ps. 99, 90, 103 (vv. 1–16), 62, 149 and 150. The Nicene Creed 1512 is read at each service. We have no information about the composition of the watch. Armenians (Monophysites) have the following daily services: midnight office, dawn (matins), sunrise (1 hour), 3, 6 and 9 o'clock, vespers, reconciliation (compline) and service before bedtime. The services begin and end with Our Father. Midnight Office: Lord, open my lips 3, Blessed is the consubstantial, one and indivisible Trinity, Father, Son and Holy Spirit, now and ever and unto ages of ages. Psalms: Lord, that I have multiplied all this, Lord God of my salvation, Bless my soul the Lord (102), Lord hear my prayer, grant my prayer. At the end of the psalms, Glory. Prayer that begins: Rising from the peace of sleep that the philanthropic God has given us. Then an admonition or teaching is read. After him, Lord have mercy on weekdays 50 times, on Lent 100, on holidays 3. Prayer: We thank You, Lord God of us, Hymns (Christian composition). The Gospel is on Sunday. Special prayer: Through the intercession of St. Mother of God, St. John the Baptist and the saint whose day, Almighty God grant us... (corresponding to ours before the canon “God save Thy people”). Two sections or “canons” of the Psalter (Armenians divide the Psalter into 8 parts, respectively. our kathismas and called canons). Four teachings corresponding to the day and after each singing a similar prayer in different voices. Anthem: King of centuries and another under the day. Special prayer, reading the monthly book (Cheti-Minea). 3, 4 and 5 sections of the Psalter. – “Dawn” service: We will be filled with your mercy in the morning. Song of the 3 Youths. Song in honor of the saints. prayer to the blessed Virgo. My soul magnifies. Hymn to the Blessed Virgo. Song of Zechariah. Then the next one on Sunday only: a prayer in the form of a litany from the exclamations of the priest, “Let us pray to the Lord for this or that,” with the response of the people, “Let us pray to the Lord.” Prayer: You are the king of ages. Three verses from psalms according to the day. Blessed be the name of the Lord from now to eternity. The Gospel of the Resurrection. A word or teaching that begins: “Rejoicing with great joy because of the news of the resurrection of our Lord Jesus Christ...” and a short prayer. On other days after the song of Zechariah Ps. 50, exhortation to prayer for the intercession of the saints of the day, hymn of praise to the saints, prayer with kneeling. After this, the changing part is again constant. Psalm. Praise the Lord from heaven with the following 2. Three verses in honor of God and the saints of the day. Gloria. Two verses from psalms according to the day. a prayer chanted by three monks or clerics. The prayer is different. Trisagion. Ps.: Praise the Lord, lads. On Sunday - Gospel of the day. Song or hymn. Ps.: Inspire my words, O Lord, that my lover will hear, From the Depth, O God, in thy name, save me. The last two verses of Ps. 85. (“Do a sign for good with me...”). Prayers for different classes of people (extreme litany). Hymn. teaching. Prayer. – Sunrise (1st hour): Blessed be the name of the Lord forever, before the sun... and further until the end of 71 ps. Glory. prayer. Psalm - It is good to confess to the Lord. Prayer. Ps.: My God, my morning song to you, a song befits you. Prayer. During Lent there is a special hymn. Ps.: God, my God, look upon me. Ps. 142 from verse: I hear you show me your mercy in the morning. My heart is ready. God help me, please. Two last verse 85 ps. Teaching. Prayer. – 3rd hour: Prayer to the Holy Spirit. Ps. 50. Song (biblical) and teaching. 6th section of the Psalter. Prayer to the Holy Spirit Ps. 21 and 142, 8 and etc. (I hear Thy mercy upon me in the morning). Glory. Teaching. Prayer. – 6th hour: Prayer to God the Father. Ps. 50. Teaching, prayer. 8th section of the Psalter. Ps. 40. 1–4 “Blessed is he who considers the poor and the wretched.” Lord, who dwells. Teaching. Prayer. – 9th hour: Prayer to the Son B. Ps. 50. Teaching, prayer, psalms: I have loved, I have believed, Praise the Lord, all nations. Song, Teaching. – After the 9th hour, the liturgy is celebrated. After it, and if it is not there, then after 9 o’clock there is a special additional service (no name): Psalm according to the day. Laudatory words for the saint of the day. Trisagion, 8th section of the Psalter. prayer, teaching. A few verses from the psalms. Large reading from the prophets or the Apostle (so the whole message is read). Alleluia twice. 3 verses from psalms. Alleluia 1. Gospel. I believe. Teaching, prayer. – Vespers: I cried to God and the Lord will save me. Evening and morning and noon I will speak and proclaim, and he will hear my voice - and my own verses. compilation. Ps.: Bow down, Lord. Glory. Thank you God. Ps. 139–141. on Sunday, a litany of 33 petitions with the answer “Let us pray to the Lord.” Prayer. Trisagion. Ps.: I lifted up my eyes to the mountains. Song. Teaching. Prayer. Ps.: Lord, who dwells, my eyes are lifted up to you. God, in your name, save me. Instructive. Prayer. – Compline: O Lord God of my salvation, I have cried out to You in days and nights. Let my prayer come before You; incline Your ear to my prayer. Glory. Ps.: Always call, Lord, until I am angry, How long, Lord, preserve me, Lord, Hear, Lord, my righteousness. In the same way, the tree desires, O God, to help me. Two last verse 85 ps. Glory. A long tree stump asking God for a favorable night. Teaching. Prayer. The Lord is my enlightenment. During Lent there is a special hymn. Teaching. Prayer. – Bedtime service: Ps. 42, 3–5 (Send your light and your truth...) Glory with several verses. There are several sections of Psalm 119. Ps. 35, 1–4 (For you have the source of life, in your light we will see light...). From the song of Habakkuk 3, 18-19 (I will rejoice in the Lord...) Psalms: Lord, who dwells, My eyes have been lifted up to you, God, in your name, save me. Beginning of the song of the 3 youths before Bless the waters. Ps. 150. Now you are letting go. Ps. 137, 7–8 (“If I go in the midst of tribulation”...). Ps. 141, 6–8 (“Lord, I have called to you”...). Great. 2nd last st 85 ps. Prayer. Ps.: Always call. Hymn. Gospel. Prayer. 1513. The main feature of the Armenian worship is that the entire Psalter is read here at services every day. Worship of the Copts and Abyssinians The daily service of the Copts (Monophysites) consists of Matins, hours 3, 6 and 9, Compline. Vespers and Midnight Offices. The service begins: In the name of the Father..., Glory to the Father, Our Father and the verse “We give thanks to the Benefactor, the Merciful” and each consists of an initial series of psalms, Gospels, troparia and prayers, with some additions to this composition for more important services. Matins has 19 psalms: 1–6, 8, 11, 12, 14, 15, 18, 24, 26, 62, 66, 69, 112, 142, Ev. In. 1, 1–16, a song similar to our doxology, Creed, a series of short prayer exclamations and 2 prayers. Vespers has 10 psalms: 129, 130, 131, 136, 137, 140, 141, 145, 146, 147, ev. OK. 2, 25–30 (about the meeting of the Lord with the song of Simeon the God-Receiver), the Trisagion, I Believe, Our Father and 2 prayers. Midnight Office – 7 psalms: 3, 6, 69, 85, 116, 117, 118, ev. Matt. 25 – parable of the 10 virgins, troparia: Behold the bridegroom, He is the Day, an insurmountable wall for you; trisagion, ev. OK. 7, 36, etc. - about the merciless creditor6, 3 troparions, 12, 32, etc. about the expectation of the second coming, penitential troparia and for the most part, as at Compline, 12 psalms (at the 9th hour - 11) 1514. Consequently, for most services the 12-psalm system was adopted, as we have seen, a distinctive feature of ancient Egyptian monastic worship. – In terms of doctrine and church structure, the Abyssinian Christians, also Monophysites, are very close to the Copts. The worship of both is somewhat different. But the Abyssinian worship today, and especially the ancient one, had several types, a full understanding of which is not yet available to Europeans. science - due to the fact that in Abyssinia the liturgical books are handwritten and only some of them have been published recently. M. Ave. also published the Book of Hours of the Abyssinian Church in 1515, but in the form in which it received by the 14th century. under Coptic and Greek influence 1516. The services there are very close to the Coptic ones, but they are more extensive and in more Coptic places closer to ours. The most important differences from the Coptic Book of Hours are that instead of Matins there are two services: “prayer (service) at the 3rd hour of the night” and “prayer at rooster crow”, the 1st hour is significantly different from the others and is close to the last part of our Matins; Compline after Vespers, just like ours. In addition to this Book of Hours, Books of Hours of other types are still used in Abyssinia, which must be more ancient. One of these Books of Hours, now used only in the Abyssinian monastery, gives services consisting entirely of poetic songs in honor of the Holy Trinity, the Mother of God and various faces of saints (the saints are praised at Vespers, the apostles at the 1st hour, etc.) and many biblical and edifying readings, but completely without psalms; in another, used in some monasteries, services consist of psalms, prayers of the priest and biblical readings. It should be noted that the Abyssinians generally treat the rite of worship quite freely, and while observing the general structure (scheme) of it, they fill it with songs from their various collections and improvised ones; Therefore, chants occupy an overwhelming position at their services. There are enormous collections of these songs: Degva, Psalter of Christ, Psalter etc. Virgo; the songs are mostly in verse, some of them are similar to our akathists - they represent a series of magnifications, sometimes addressed to different parts of the saint’s body and beginning with the word “peace” (“Peace to your head, which ...” “Peace to your hands ...”) or “Rejoice.” This is the so-called “likenesses” (portraits); In addition, antiphons are also distinguished - refrains to psalms and biblical texts. songs, “vasema” - in a number of our stichera. The largest seal of antiquity from the Abyssinians. The liturgical rites are the all-night vigil, set out in the book “Meeraf”, “chapters” (i.e., charter) and “Degva”. Its composition: Ps. 22 “The Lord’s Land,” entitled in the Abyssinians, like Ps. 103, “the beauty of creation,” Ps. 92 “The Lord reigns” and 140 with “vazema” (stichera). The psalms are divided into litanies; and then the next section of the Psalter (it is divided into 10 decades), the evening prayer of the priest, proverbs from the apostles. Epistles, Prokeimenon and Gospel. Morning prayers of the priest, (p. 337) prayer “God save your people”; morning lithium (litany petitions); four psalms: Ps. 62, 91, 5, 64; Private section of the Psalter: Ps. 50 ; biblical songs with choruses from Vazema - namely: the prayer of Manasseh, songs of St. Habakkuk, 3 youths and Zechariah; psalms of praise with refrains; senkesar (sinaksar); theotokos; Gospel; reading the “signs of Mary” (Her miracles); Song of Songs (in Lent); improvised or from a collection of choruses (mavvades) for Sunday. day (great praise at the 1st hour 1517. The Maronites (Monothelites) have 7 daily services - Midnight Office, Matins, 3, 6 and 9 o'clock, Vespers and Compline. They do not sing the entire psalter (like the Copts) either per day or per week, but only some psalms; at the midnight office - ps. 62, 14, 50 and 116; at 3 and 9 hours – 50 ps.; at Vespers 50, 140, 141 and from ps. 118 Art. 105–112 (“the lamp of my feet is your law”...); at Compline - Ps. 50, 14 and 116. At the beginning and end of each service: the Trisagion, Our Father, (Virgin Mother of God) Hail, I Believe and one prayer: according to the usual beginning, a hymn is sung alternately with a psalm or biblical song or some kind of prayer invocation, so that after the part the hymn is followed by a part of a psalm or song, etc., in conclusion the entire hymn; and then prayers, biblical songs, psalms and hymns alternate with each other, so that a prayer is followed by a song, followed by a hymn or psalm, etc. The Midnight Office contains 16 prayers, 11 songs, 6 hymns, 2 psalms, 1 responsory and other prayer exclamations. hymns, 7 songs, 4 psalms and 1 responsory; 3, 6 and 9 hours - 5 prayers, 3 or 2 songs and 1 psalm (the 6th hour does not have 7 prayers, 2 hymns, 4 songs, 4 psalms and 1 responsory). Compline - 5 prayers, 3 psalms, 2 hymns and 2 songs 1518. Western Church Worship The development of Western worship followed a different path, although at times it showed significant overlap with Eastern worship. At daily services here, the constant psalms adapted to the time of day soon disappeared, and short excerpts from them remained in the form of antiphons and responsories, which, thanks to the solemn way of their performance (complex chants and the special alternation of the performers of the service when singing them), took the most prominent place in the service; antiphons accompanied the singing of psalms, and responsories accompanied the readings. The psalms themselves, like the readings at services, were not selected adaptively to the moment (to the hour of the service, to the remembered event), but were sequential: the Psalter at services was sung all in order, just as the books read during the service were read in a row; as a result, the whole point during the divine service was in the number of psalms and antiphons, readings and responsories; this number measured the solemnity of the service. Only for some services, namely for the last part of Matins, the 1st hour and Compline, there were constant psalms adapted to them: and only one reading expressed the relationship of the service to the celebrated event (for example, on Sunday one of the readings was the Gospel of the Resurrection). Thus, only antiphons and responsories were relevant to the moment of the service. But perhaps the most important difference between Western and Eastern worship in this era and the subsequent one (as partly in the previous one) was the extremely limited use of Christian songs and hymns. Here in some places there was even a movement in favor of completely excluding hymns from the service. The Council of Bracarensis (in Spain) of the 2nd 563 demands “that apart from the psalms and canonical writings of V. and the New Testament, no poetic work (nihil poetice compositum) should be sung in the church, as St. canons” (pr. 12). But Tursky 2nd comp. (in Italy) 567 decides: “although in the canon we have only Ambrose’s hymns, however, since some of the others are worthy of singing in form, we willingly agree to accept, in addition to them, those whose names of authors are indicated in the margins” (pr. 23). The 1st Council of Toledo in 633 (right 13) thoroughly and persistently proves the legality of hymns in worship against those who deny this. In the Lyon Church, hymns are sung only at Compline; also in Vienna, only at Compline, different hymns are sung on different holidays 1519. Cathedral-parish western worship of the 6th-8th centuries. As in the East, monasticism took upon itself the whole task of developing divine services; therefore, there is very scant information about cathedral-parish services. Daily services were the same as in the east; but the Midnight Office and Matins constituted one service, which was often called, because it began in the dead of night, vigilia (vigilia); According to the parts of the night, it was divided into several, mostly into three, nocturni, followed by matins in the proper sense, called matutinum or ad Laudes. The Hours were not performed everywhere, so on the part of Caesarius, Bishop. Arles (in Gaul † 542) required a special order that the clergy, in addition to Matins and Vespers, perform St. Stephen and 3, 6, 9 hours with their hymns 1520. Therefore, news about the order and rank of parish services has been preserved. Night services or Matins, at least in some places, gradually began to begin later and later. Whereas Gregory of Tours VI century. says about his contemporaries that they “get up at midnight to give thanks to the Lord” 1521, in the 8th century. Grodegangus, ep. Metensis in his rules for canons allows “in winter, i.e. from the Kalends of November until Easter, get up at 8 o'clock (2 o'clock) at night in order to sleep a little after midnight, and be more cheerful for the vigil" 1522, and Amalarius of the 9th century, explaining the psalm verses at night vigils preceding the readings, says: "the third verse: "midnight rises"; it shows at what hour of the night you need to get up; but since we neglect the time at which our fathers usually got up, we do not dare to lie and replace this verse with another: “For you are the one who enlightens my lamp.” 1523 The composition of the night service is indicated in the acts of the Council of Gallia in 499 against the Arians in the presence of Gundobald, the king of Burgundy. When the bishops performed the vigil on his tomb on the day of St. Justus. “It happened that when the reader began reading Moses at night, as usual, he came across the words “I will harden his heart”; then when, after singing the psalms, he read from the prophets, he came across the words of the Lord to Isaiah: “Go and speak to these people: you will hear with your ears”... When the psalms were sung again, and he (the reader) read from the Gospel, he came across the words with which the Savior denounces. the unbelief of the Jews: “Woe to you Chorazin”... When finally there was a reading from the apostle, the following words were uttered: “or about the riches of His goodness”... This was noticed by all the bishops, and everyone recognized that these readings happened according to the will of God, so that it would be known that the king’s heart was hardened” 1524. The number of psalms at the night service, which is not indicated in this news, is spoken of by the 2nd Council of Tours (in Gaul) in 567: “for each, two psalms; throughout August let there be accelerated matins (manicationes, from mane), because then there are holidays and misses of the saints; in September there are 7 antiphons with two psalms each; in October 8 from 3 ps.; in November 8 from 3; in December 10 from 3; in January and February the same number until Easter (the next largest number of psalms at Matins was 30, and the smallest 12); whoever says less than 12 psalms, let him fast until evening, eat bread and water, and let him not have any other reinforcement that day; and whoever neglects to do this last thing, let him eat bread and water all week and fast every day until evening” (pr. 18). In the night service, a special independent position was occupied by its last part, which fell at dawn (ad Laudes); it was performed with special solemnity. Gregory of Tours tells about Galle of Arverne (Clermont), that although in other places at dawn they sang only the Benediction (Benedictio - the song of the 3 youths and Zechariah, beginning with the verb “to bless” and now placed at the last part of the Catholic Matins 1525), he ended the matins by singing 50 ps., the Benediction and performing the alleluary with the head (allelujatico cum capitello - a small passage from V. or the New Testament)” (all this is still put on ad Laudes). – It is known about the service of the 1st hour in the Western church of this era that there was a confession of sins: “before 50 ps.”, Grodegangus speaks of the 1st hour, ep. Metensis VIII century, “let them confess to each other, saying: “I confess to the Lord and to you, brother, that I have sinned in thought, word and deed; Therefore, I beg you, pray for me”; and he answers: “May Almighty God have mercy on you, and forgive you all your sins, deliver you from all evil, preserve you in every good thing, and lead you into eternal life” 1526 (a similar confession is in another formula and now at the Roman Catholic 1st hour: cf. we have forgiveness at the end of Compline and Midnight Office). After the 1st hour, some churches had a special service - officium capituli, which consisted of the reading of some canonical or pastoral rule (cf. we have the Studito catechumen at the 2nd hour) and a martyrology, followed by the verse: “The death of his saints is honorable before the Lord” (cf. our prokeimenon); on Sundays, Wednesdays, Fridays and saints' days, the first reading was replaced by the homily 1527. From other services there is mention of the 6th hour and Vespers. The aforementioned Council of Tours says: “The paternal decree commands that at the 6th hour 6 psalms with alleluia be spoken, and at 12 o’clock 12 psalms also with alleluia” (pr. 18). at 12 o'clock, of course, it must be vespers. since Compline could only appear after Vespers. The Council of Emeritensis in Spain in 606 demands that “as in other churches on feast days in the evening after the bringing of light (post lumen oblarum) they say vespertinum (evening) earlier than sonum (p. 341) (sound), so let this be observed by us in our churches” (pr. 2). The incomprehensible terms found here are well explained by the rite of Vespers in the Mozarabic (Spanish) braviary: “Whether it is a holiday or an ordinary day, the hours (counting church time) always begin at Vespers on the eve of 1528, and the beginning is done through the invocation of Jesus Christ, preceded by the Lord’s Prayer, through the utterance in a quiet voice: “Kyrie eleyson, Christe eleyson, Kyrie eleyson. Our Father." And in a high voice: “in the name of the Lord Jesus Christ, light be with you” 1529, i.e. the light has been brought. Those around them respond: “Thanks be to God.” And the presbyter says: “May the Lord always be with you.” Answer: “And with your spirit.” And the rite of Vespers, holiday or not, proceeds as follows: first a psalm is said, i.e. Vespertinum (evening); 1530 at the end of it the presbyter says: The Lord is with you. Answer: And with your spirit. Immediately it is said sonus, if it is a holiday, because a weekday does not have sonus, with the exception of resurrection, when it is said for the sake of celebration. That's the rule. And sonus is: “Come, let us rejoice in the Lord”... 1531 On Sundays the service was more solemn: according to the ancient rite of the Cameracensis and Atrebatensis churches, the Sunday vigil should begin before midnight, the blessing should be given to it in all signa, the church should be abundantly illuminated, readings and responsibilities should be performed protractedly (Tractim), the ninth reading is the Gospel from the patristic homilies and everything is read by a deacon, presbyter or bishop, unless dawn interferes: at the beginning of each of the three nocturnes there is an incense of 2 censers, which are brought to the altar on the first nocturne, to the choir on the second, to the people on the third; the morning part of the vigil is sung even slower and higher than the nocturnes of 1532. Antiphons, responsories and collections For a complete picture of Western cathedral-parish worship of the 6th-8th centuries. it is necessary to make a few more comments regarding the method of performing the antiphons and responsories, which occupy such an important position in it, as well as about the order of the end of the service, since this end of the service was given even greater importance here than in the east. In the era under consideration, the term antiphon had already fully established the meaning that it has in current Roman Catholic worship, i.e. the meaning of a short verse before or after a psalm or a series of psalms - a verse for the most part from the same psalm, expressing its main idea or adapting the psalm to the holiday. But now the antiphon is sung only once before or after the psalm, and in the period under review the antiphons were sometimes sung with each verse of the psalm. So the canons of the Church of St. Martin of Tours, according to the testimony of John the monk in the life of St. Odona (Abb. Cluny † 943), wishing to continue the service until dawn, sang antiphons twice with each verse of the psalm. This is also evident from the fact that on the most important holidays at Matins (in Laudibus) at the end of the song of Zechariah and at Vespers at the end of the song of the Theotokos, the antiphon is repeated three times: once before “Glory to the Father”..., another time with “Always and now”... (Sicut erat), and the third time with the entire final verse (such singing of the antiphon was called triumphare - ter faei, “to trumpet” 1533. In one in the handwritten antiphonary of the 11th century, for each verse of the song of the Virgin, a verse from St. Matthew about the resurrection of Christ was placed as an antiphon. The singing of the antiphon began (impositio) at the sign of the archdeacon, especially skillful singers who had the rank of subdeacon, of which there were 7 in the Roman Church: the first antiphon was started by the first of these subdeacons (primicerius), the second - the second (secundicerius), etc.; only on Easter the antiphon to the Gospel began by the deacon 1534 (Cf. below the song sequence and above the review of Abba Nilus of Sinai about the cathedral service) The responsory was called for the most part, the verse for reading (cf. prokeimenon) and precisely after the reading. This verse is mostly from the psalm, expressing the main idea of ​​the reading; Nowadays, responsorship is the actual second half of such a verse, constituting the choir’s response to its first half sung by a singer or priest, called verse – versus, versiculum. Amalarius (9th century) notes the difference in the singing of responsory between the Roman and Gallic churches, that at the end of the verse the Romans “begin responsoring from the beginning” (that is, they respond to the singing of a verse by repeating the same whole verse (as we have the singing of the prokemenum for the second time), in Gaul “for the final verse they make responsory by means of its two parts, making up one body from them" (as we have singing prokymna for the 3rd time), why for the responsory it is necessary to choose a verse, both parts of which would have their own meaning, and their combination would give a new thought 1535 The responsory was sung in a special place in the church or among the choir, but not on the pulpit. The verse preceding the responsory was always sung more quietly than the last (cf. we have a reading of the verse to the prokeme) out of fear that there will not be enough voice for the responsorship: “by repeating the responsorship they raise their voice confidently, no longer afraid of the verse” 1536. According to canon 17 of 4 of the Council of Toledo in 633, “some at the end of the responsory does not say Glory (to the Father...) on the grounds that it sometimes sounds inappropriate; but let there be such a difference that on joyful responsories Glory would follow, and on sad ones the beginning would be repeated” (cf. we have the Alleluia of Vespers “and forever and ever” without Glory). In the Arabic version of the decrees of the Council of Nicaea, it is required to sing responsories from memory, and not according to the book of 1537 (cf. our canonarch). -A very important part of Matins and Vespers was their conclusion, the last, dismissal prayer, called collecta. It was pronounced by the highest of the clergy present at the service. The Council of Barcinonensis of 540 forbids “presbyters to conclude (non colligant) prayers in the presence of the bishop” (pr. 5). This conclusion was always the same for different services, and Agrestius accused Abbot Columbanus at the Council of Matisconensi (in Gaul) in 585. for the fact that he started different collections for different services. In the Lateran Cathedral, the Lord’s Prayer served as a collection (cf. for us at the end of Vespers and at the end of the hours according to the Books of Hours of the 8th-9th centuries), but this was a feature and, as it were, a privilege of this one church, which was seen as an indication of the primacy and dignity of the Roman Church. According to the Spanish abbot Beatus of the 7th century. “at the end of the service you cannot leave the church before they say: “In the name of our Lord Jesus Christ, let us go in peace” 1538. Western monastic worship We have much more information about monastic worship in the West during the period under review. It was different in different monasteries (just as now many Roman Catholic monasteries have special liturgical regulations). Several famous abbots and bishops of this period left behind their own rules for worship, which, although to varying degrees, influenced the development of the present Roman order of worship and present in places interesting coincidences with our rules. At first, Roman worship apparently owed these monastic rules to the removal of permanent psalms from services (for example, morning, evening) and the replacement of alternating sections of the psalter. The most important of these monastic rules is 1) St. Benedict of Nursia († 543), founder of the famous Montecasino monastery in the south. Italy and the order of his name and, in general, the main organizer of Western monasticism. In his “Rules” (Regula) he refers to the rules of Basil V., Collationes pr. Cassian and sometimes reveals a dependence on the Pachomius rules of 1539. 2) Benedict’s rival in influence on Western monasticism was Columbanus † 615, a Scot, founder of a number of monasteries, first in Gaul, then in Italy; his monastic rules are completely original, quite harsh (bear the imprint of his northern origin), “do not contain references to the most ancient charters, including Benedict, and were adopted in many monasteries before the introduction of the Benedict Rule. They are then known for their monastic rules. 3) Caesarius, bishop. Arles (Arelatensis in Gaul † 542) and his second successor in the department. 4) Aurelian, and in addition to the Regula ad monachos, the first is also credited with the Regula ad virgines (intended for Sister Caesarius and the nuns who lived in her) with a more complex and detailed order of worship than in the first “Rules,” which raises doubts about their authenticity; Aurelian's rules coincide in places with Columbanov's; 5) Isidore, bishop. Seville, † approx. 666; 6) Donatus, ep. Vesonrionensis in the north. Italy † approx. 624 (Regula da virgines); 7) Fructuosus, ep. Bracarensis in Spain, † after 675; 8) anonymous, nicknamed Magister VII century. (Regula da virginsi); and 9) two unknown abbots; the rules of one of them were published with the works of Bl. Augustine, another with the rules of St. Venedicta 1540. The simplest rule of psalmody is that of the last unknown: “you need to gather in three daytime meetings and the same number of night meetings; at every daytime meeting 3 psalms must be sung, and at all night meetings 12, except for the service (missam) that is performed at sunrise; prayers must also be said, as well as two readings, one from the V.Z. and one of the New at each of the night meetings; at meetings on Saturday and Sunday, the service should be performed before the roosters crow” (pr. 30). For the night service, the rite observed by Columban in many (up to 1000) monasteries contemporary to him is close to this rule in simplicity: “there are some Catholics who have the same canonical number of psalms, 12, for both short and long nights, and from this rule they take 4 psalms for each night shift: for the beginning of the night, for midnight or rooster crowing, and for matins...: on especially sacred (reverentissimis) on Saturday and Sunday nights, this number (of psalms) triples, i.e. there are 36 of them” (chapter 7). It is remarkable how the 12th psalm, transferred from Egypt to the west by St. Petersburg, is maintained in both of these rites. Cassian. Somewhat more complicated, but closer than others in these ranks, is the night service of St. Venedicta: it also carries out the 12-psalm system, but the 12 psalms are sharply divided into two sections of 6 psalms (cf. we have the sixth psalm and psalms of praise at Matins); In addition, service is received from St. Benedict all the accessories of the parish church: antiphons, responsories and other poems; great importance is also attached to readings. Night worship (vigiliae) according to the rules of St. Venedicta begins with the verses “God, come to my help” and (dicitur) “Lord open my lips” three times (now in reverse order and the 2nd verse once; cf. with us); next psalm. 3rd (cf. with us) with Glory and 94 “Come, let us rejoice in the Lord” (as now), sung with antiphonal choruses (then melodically, as now) or simply (certe decantandus), - it must be, depending on the solemnity of the service), the hymn of Ambrose (as now; not Te Deum); all this is the introductory part of the service, as it is now. This is followed by 6 psalms with antiphons; after pronouncing (dictis) them and the abbot’s blessing, there are three readings from V. and the New Testament or from the interpretations thereof with the responsorias between them, on which the brethren sit; they stand on the Glory of the last responsor, who alone has it (Glory; cf. in our kathismas). Another 6 psalms are sung with alleluia, followed by a recitation of the apostle by heart (as a very short, capitulum), a verse and a prayer litany, i.e. Kyrie eleyson (cf. we have a special litany and litia), which is how the vigil ends. This is how the night service is performed from November to Easter; in the summer it is reduced: instead of 3 readings, there is one from the V.Z. with one responsory and one from the New Testament. On Sunday, the vigil is significantly lengthened, primarily due to the readings: there are 13 of them instead of 4 or 2 weekdays: after the first 6 psalms there are 4 readings (not 3 as on weekdays) with responsors, and after the second 6 psalms (sung with antiphons, and not with Alleluia), also 4 readings (not 1, as on weekdays); In addition, at the end the vigil receives a new part, like a third nocturne, the most solemn: after the second series of readings, “three songs from the prophets are sung (cf. we have a three-song), which the abbot appoints, with alleluia; after the verse is pronounced and the abbot’s blessing, there are again 4 readings from the New Testament, then the hymn We praise God to You, and the abbot reads from the Gospel with fear and trembling, at which everyone stands, and at the end of the reading they answer amen: to this the abbot adds: “Praise befits you (v. with us) and, having given the blessing, begins Matins” (chapter 9, 10:11). Other statutes assign less or more than 12 psalms for the night service, and an unequal number for different seasons. So Isidore assigns only 6 psalms and songs for the vigil: namely, “first three canonical (constant?) psalms should be said (recitandi), then three missas of psalms (there should be psalms with readings - see below in Caesarius), the fourth (missa) with a song, the fifth of matins; on Sundays and feasts of martyrs, for the sake of celebration, special (singulae) missas are added” (chapter 7). The 1st unknown means 6, 5, or 4 psalms: “night prayers in November-February have 12 antiphons, 6 psalms, 3 readings; in March, April, September and October there are 10 antiphons, 5 psalms, 3 readings; in May-August there are 8 antiphons, 4 psalms, 2 readings” (chapter 1). Caesarius of Arles: Easter to Oct. 18 ps., 2 readings, hymn and capitellum (small reading), and from Oct. Before Easter, this nocturne is joined by another, also consisting of 18 psalms, 2 readings and the hymn 1541. The Sunday vigil is different in that the readings are from the Gospel: 1st about the resurrection, 2nd about the week, 3rd about the resurrection, 4th about the week. It’s similar to Aurelian: “daily Nanocturnach is first of all pronounced simply (directaneus - in one chorus) Have mercy on me, God, according to your great mercy; then 18 psalms, three small antiphons, two readings of the apostle or prophets, (hymn) and capitellum; after performing the nocturne, speak Matins; so from Easter to October; from October, other nocturnes should be added: psalm. Have mercy on me God, have mercy on me, 18 psalms, 2 readings from the prophets or Solomon, gmsn... and then, as the nights increase, do 3 misses (readings) from the book; after the first 2 readings, prayer; after the third antiphon, responsory, antiphon and again reading (capitellum?). Columbanus, as far as one can understand the dark text of his rule (chapter 7), for the winter vigils (from the autumn equinox to February) assigns 36 psalms with 12 antiphons, and for the summer 24 psalms with 8 antiphons; on Saturdays and Sundays from November to February. 85 ps. from 25 ant.; from February to May, this number decreases every week by 2 psalms with 1 antiphon, so that at the beginning of May there are 36 psalms (on weekdays then only 24) and this number remains for Saturday and Sunday vigils until July; from here it again increases weekly by 3 psalms, until by November it again reaches 75 psalms. Donatus is similar to Columbanus, only he divides the year for weekdays into two equal parts at the equinox, and for Saturdays and Sundays from February 2. gradually reduces the number of psalms from 60 to 36; from May to Oct. 36 psalms; this number increases to 75 by November and remains so until February. Fructuosus for the first time divides the night service into three parts, as they are now divided in the Roman Catholic Church: “having risen before midnight, let them sing (recitent) in choirs 12 (duodenos) psalms; rested a little, at midnight let them perform a service at which 3 responsories are sung (probably also readings) for 3 sections of psalms so that for the recitation of 3 psalms one responsory follows, and thus with 3 responsors. 12 psalms are sung; after midnight, if it is winter, everyone sits down, and one, sitting in the middle, reads, and the abbot or chief in his speech explains what he is reading to those who do not understand, and at the end, having sung 12 psalms again, they go to sleep a little until matins (Laudes) "(chapter 3). Fructuoso does not talk about Sunday vigils. According to the Master, "at nocturnes the abbot pronounces a verse of revelation (apertinonis, i.e., Lord, open my lips), responsorios of prayer (judging by the Rule of Benedict, Ps. 94), then in winter 12 antiphons without alleluia and responsorias (the next must be reading) without alleluia, as always after the performance of the Psalter (currente dumtaxat psalterio); 16 beginnings (impositiones: 2 at the beginning † 12 ps. † 2 oesr.; according to Martin - intonation), the reading of the apostle, the reading of the Gospel, which the abbot always does, and in his absence the prepositions take turns; then verse and Rogus Dei (prayer); at the end of each psalm there is a prayer (ch. 44:33); until Sunday, all antiphons and responsories are spoken from alleluia until Monday’s nocturna and do not bend the knee” (chapter 45). Matins (Laudes) in Western monasteries Closely related to the night service, although it was an independent service, was Matins (matutinum), which was called after its psalms “Praise the Lord from heaven” and therefore Laudes or ad Laudes (Praiseworthy). According to the statute of St. Benedict at Matins is first pronounced (dicatur) 66 ps. without antiphons, slowly so that everyone can keep up, and 50 psalms, which is pronounced with antiphons, and on Sunday with alleluia, then 2 psalms, changing by day: on Monday 5 and 35, on Tuesday 42 and 56, on Wednesday 63 and 64, on Thursday 87 and 89; on Friday 75 and 81, on Saturday 142 and the hymn of Deuteronomy (cf. in our Saturday, meat emptying, cheese emptying, and Lazarus), which is divided into two Glories, on Sunday ps. 117 (cf. we have God the Lord) and 62. Then a special song from the prophets for every day, “as the Roman Church sings” (see below), and on Sunday - Benedictiones, i.e. Song of the 3 Youths and Laudes (Psaomas of Praise), reading from the Apostle, on Sunday. from the apocalypse, in memory of the responsors, the hymn of Ambrose (now: Aeterne rerum conditor), a song from the Gospel (now the song of Zechariah; on Sunday, therefore, 5 biblical songs: 3 at the vigil and 2 at Matins, the latter in the order of our canon), litany and the end (chap. 12:13). According to Aurelian, at Matins “first the song (canticum) on antiophne, then simply (directaneum) Judge me God; O God, my God, I come to you in the morning, Praise my soul the Lord, Praise the Lord, for the psalm is good, Praise the Lord in Jerusalem. Then: Praise the Lord from heaven. sing a new song to the Lord. Praise the Lord among his saints. On the antiphon, say the hymn: The radiance of fatherly glory; another: Eternal light creator and capitellum, Kyrie eleyson 12 times alternately.” Sunday and holiday matins begin, according to Aurelian, with the psalm (directaneum) I will exalt you to my God and to the King; then ps. Judge me God; O my God, give me the morning and confess to the Lord with alleluia; psalms of praise for daily matins with alleluia, divided into two groups by the Benediction (song of the 3 youths); then my soul magnifies either with antiphons or with alleluia. Hymn, Glory to God in the highest and capitellum. Columbanus prescribes 12 psalms (alternate) for weekday matins, and for Saturday and Sunday. 36. Other charters do not indicate a special matins for Sundays and holidays and give a shorter rite. So, according to 1 unknown at Matins, Psalms 3, 62, 6 and 88 are read with the prescribed antiphons, verses and responsories. According to Fructuosus, “at the crowing of the roosters, one should perform the morning sacred rite, saying (recitatis) 3 psalms with Praise (praise. ps.) and one’s (?) Blessing” (pr. 3). According to the Master, six morning psalms must be recited at any time (year), one responsory, a verse (both to be read), the reading of the chapter (from the Old Testament or the apostle) and the Gospel, which is pronounced by the entire abbot, concluding with the Rogus Dei” (chapter 35). Isidore only mentions Matins, without indicating its composition. It is remarkable that Caesarius gives the rite only of Sunday Matins, and does not mention weekday ones: this suggests that initially Matins, as a service that fell at the hour of Christ’s resurrection, took place only on Sunday; Her exceptionally joyful tone speaks for this. Caesarius’s “Rules for Monks” give the following rite for Sunday Matins: “simply (directaneo): I will exalt you to my God and my King. Confess. Let us sing to the Lord (song of Moses). Praise the Lord my soul. Blessing. Praise the Lord from heaven. We praise God for you. Glory to God in the highest and capitellum” (ch. 21). “Rules for virgins”: “First, just say a small (verse will come in?) with an antiphon. Let us sing to the Lord and all the morning psalms (psalms?) with alleluia” (§ 69). For the hours, most abbots assign 3 psalms, rarely 6 (Caesarius, St. for virgins § 69) and 12. The order of service varies among different abbots, is not similar to the current Roman one, but with a deviation from the latter towards the eastern ranks. According to St. Benedict, the service of the hour begins with the verse: O God, come to my help, hymn, 3 psalms separately (sigillatim), and not under one glory, reading, verse, Lord have mercy and release. On Sunday on the clock are sections of Psalm 118 (chapters 17 and 18). according to Aurelian, there are 12 psalms at each hour for monks; and for nuns 6; after the psalms, a hymn (not before the psalms, as with Benedict even now, but after them, as we have the troparion), 2 readings from V. and the New Testament, verse (versiculum; cf. with us My Feet, etc.). according to Columbanus, “at each hour the elders laid down 3 psalms with the addition of interpolated verses, first for our sins, then for the entire Christian people, for the priests, for the remaining degrees of the holy sacred to God. rite (plebis), finally for those who give alms, for the peace of the churches, and finally for the enemies” (cf. at the end of the Midnight Office and Compline) (chapter 7). According to Isidore 3 psalms, responsories, readings from V. and the New Testament, Laudes (?), hymn and prayer (ch. 7). The 1st unknown person indicates on the clock “his psalms, 2 antiphons and 2 readings with his prayers.” Fructuosus and the 2nd unknown speaks only of the number of psalms: 3. According to the Master, at each hour there are 3 psalms, separate responsorias, the reading of the Apostle, the reading of the Gospel by the abbot or preposite and the Rogus Dei (ch. 34). At Vespers (vespera, lucernarium) the number of psalms assigned varies, but it is remarkable that some, like ours, give only one psalm for it alone; the general structure of the service for the most part resembles a sentry service, sometimes completely coinciding with it. According to St. Benedict 4 psalms with antiphons, reading with responsory (cf. proverbs), hymn (cf. Quiet Light), verse, hymn from the Gospel (Magnifies), litany (cf. with us), Lord's Prayer (cf. with us) and vacation; psalms at Vespers alternate from 109 to 147, with the exception of those that are used at other services (chap. 17:18). According to Aurelian, first the directaneus (one psalm sung simply by the choir), then two antiphons and the third alleluia, a hymn. According to the 1st unknown, 1 psalm, 1 responsory, 3 antiphons, 3 readings. In Columbanus, Vespers apparently has the composition of the three-psalm hour. According to Isidore, first - lucernarium (evening psalm?), 2 psalms, 1 responsory, Laudes, hymn and prayer (chapter 7). Fructuosus has 6 psalms in winter, and in summer 5 psalms with antiphons, the last with alleluia, 1 responsory, verse, reading of the apostle and Gospel, the last by the abbot, on Sunday with alleluia, and Rogus Dei (ch. 36:41). Compline (completorium) is not indicated for everyone. According to St. Benedict 3 psalms simply without antiphons, namely 4, 90 (cf. with us) and 133, hymn, reading one, verse, Kyrie eleyson, Benediction and then there are missas (night readings?) (Ch. 17:18). Aurelian gives two Complines; the first, called "12 hours", consists of 18 ps., antiphon, hymn, reading and capitellum; the second under the name completa - from directaneus, ps. 90 and “ordinary caputella”: Columbanus at the beginning of the night prescribes the singing of 12 psalms. According to Fructuose at 1 h. 6 prayers should be performed, then 10 psalms in congregational singing, and finally Laus and Benedictiones; then they mutually forgive and ask each other for reconciliation (chapter 2; cf. with us). According to the Master at Compline, 3 psalms are said, the responsorium, the reading of the Apostle and the Gospel, the abbot - Rogus Dei and the final verse: Lord, put a guard over my mouth and a door of protection over my lips (chap. 37:30). From the mutual influence of the ancient cathedral-parish worship and the present “Rules”, especially Venediktov, the current rite of Roman worship was developed, which took shape in its current form by the end of the 8th century, as can be seen from the fact that in the 9th century. Amalarius is already writing a detailed symbolic interpretation of it. The Psalter is sung in rotation at services throughout the week; only some services have constant psalms. On Sundays, 18 psalms are sung at nocturnes: 1–20 without 4 and 5. On other days, only 12 psalms are sung at nocturnes; on Monday 26–38, on Tuesday 38–61 without 42 and 50, on Wednesday 52–67 without 53, 62, 64 and 66, Thursday 68–79, Friday 80–96 without 89–92, 94; on Saturday 97–108. On Laudes there are 4 psalms and one song from the Old Testament; in first place on Sunday and holidays ps. 92, on weekdays 50; in second place on Sunday. and holidays 99, on other days sequentially 6, 52, 64, 89, 142, 91; in third and fourth place is always Ps. 62 and 66, considered as one, then a biblical song; on Sunday and holidays - Three Youths, Mon. - Isaiah, on Tuesday - Hezekiah, on Wednesday Anna, on Thursday. Moses We will sing to the Lord, on Friday Habakkuk, on Saturday Moses - Hear the sky; then again three psalms in one section 148-150. at the first hour on holidays and Saturdays ps. 53 and two departments 118 ps. (under the first two letters - aleph and bet of the Hebrew alphabet). On the remaining days, the following psalms are added as the 4th psalm at the first hour, starting from Sunday: 117, 23, 24, 25, 22, 21. At the 3rd, 6th and 9th hour there are three sections of the psalm. 118. At Vespers, 5 psalms daily, starting from the resurrection, from the group ps. 109–147, with the exception of ps. 117, 118, 133 and 134. At Compline Ps. 4 (cf. with us), then ps. 30, 1–6, ps. 90 and 133. Order of services: at Matins or Nocturnes, begin secretly to yourself: Our Father, Ave (Hail to the Virgin Mary) and I Believe; loud: verses: Lord open my lips, God come to my help (verse with responsor), Glory to the Father, Amen, Alleluia (the latter, as in other places of service, is not sung during Great Lent and the preparatory weeks from the week of 70), the invitatorium verse according to the day with Psalm 94 and the morning hymn; all this is the introductory part to Matins. Next come the nocturnes. They come in 3 types: Sunday, holiday and weekday. On Sunday there are 3 nocturnes. On the 1st nocturne, 12 psalms are sung with 3 antiphons in 3 sections of 4 psalms in each; a psalm that does not end with an antiphon has, as always, Glory at the end. After the antiphon of the last psalm there is a verse, the Lord’s Prayer, “permission” (absolutio - a short petition to the Savior for hearing prayers and mercy with glorification of Him - in the manner of our dismissal) and three readings with 3 responsories and with a blessing before each of them. On the 2nd and 3rd nocturnes there are only 3 psalms with antiphons and the same number of readings with responsories in the same order as on the 1st nocturne; During the 9th reading we praise God to You. Festive Matins differs from Sunday Matins in that there are only 12 psalms, 3 on each nocturne: also on weekday matins, but on this latter, in addition, there are not 9, but 3 readings, therefore on weekdays there is no division of matins into 3 nocturnes; hymn We praise You God for everyday life. Matins is replaced by responsorship (and on Sunday in Great Lent from the week of 70). The three-part division of the Sunday nocturne symbolically indicates, according to Bonaventure (interpretation of Ps. 76), on natural, legal and evangelical revelation, why on the last nocturne there are readings only from the New Testament. Matins or nocturnes are followed by the service ad Laudes (of praise): after the verse God for my help, take the above psalms and a successive biblical hymn with antiphons, a capitulum (short reading) from the New Testament, a morning hymn with responsor, a hymn of Zechariah with an antiphon, then prayer according to the day (propria), greeting - salutation and collecta, common remembrances (commemorationes) of saints, i.e. prayerful invocation of the Holy Virgin, rights. Joseph, the apostles, patron of the church, prayer for peace and repose of the dead (commemorationes not always); in conclusion, the antiphon of the Holy Virgin. The 1st hour begins Our Father, Ave, I believe, O God, to help me; then a hymn, psalms with antiphons, on Sunday - the symbol of St. Athanasius, capitulum with responsory, prayers - preces (Kyrie eleyson, Christe eleyson, Kyrie eleyson, Our Father, I Believe and several penitential verses from the psalms; omitted on major holidays), confession (confessio) - of sins to all the saints with the promise of forgiveness from God, closing prayers with Kyrie eleyson and friend. poetry (collection) and reading the martyrology. 3, 6 and 9 hours each begins with Our Father and Ave and God for my help, then the hymn, 3 sections of Psalm 118, antiphon, capitulum with responsor, collect. Vespers is reminiscent of ad Laudes in its formation; normal start like clockwork; 5 psalms with antiphons, capitulum, hymn with responsory, hymn to the Virgin with antiphon and prayer according to the day. Compline begins with a short reading (1 Peter 5:8) preceded by a blessing (a prayerful wish from God for a peaceful night and a perfect end) and a subsequent confession as at the 1st hour, followed by the above psalms with antiphons, a hymn, a capitulum with a responsor, a song of Simeon with an antiphon, prayers - preces with Kyrie eleyson, similar to the prayers in 1 hour, prayer, blessing, antiphon to the Holy Virgin, closing prayers and at the end the usual beginning of the services: Our Father Ave and I Believe, which therefore brings the end of the daily services closer to their beginning 1542. Other Western ranks of theologians. Instead of the Roman rite, some Roman Catholic churches and monasteries have their own rites of worship, not inferior to, and sometimes even superior to, Roman antiquity, therefore, developed in the 6th-8th centuries. These are especially the rites of Milan, attributed to St. Ambrose and used in Milanese churches, Mozarabic (Mozarabs or Mixtarabs - a mixture of Spaniards and Arabs), attributed to St. Leander and Isidore, Spanish bishops of the 7th century. and used in some monasteries in Spain, and Gallican, attributed to St. Irenaeus of Lyon and used in some Lyon churches. According to the Ambrosian rite, the Psalter is sung not once a week, but every two; mo 109 ps. it is sung, as in the Roman rite, at vespers and during the daytime hours; up to Psalm 108, the psalm is divided into 10 decurias, each of which has 16–8 psalms and which are sung in turn at weekly matins of 2 weeks, except Saturday and Sunday; Matins of these last days, as well as holidays, have biblical songs instead of the Psalter; in the same way, the week before Christ and Easter have special psalms at matins; The Psalter in a different translation than according to the Roman rite - in that. in which it is used by the canons of St. Peter's in the Vatican. The usual beginning of services never has the Creed, but only the Our Father and Ave. At Matins, before the psalms, in the introductory part there is also the hymn of the 3 youths: Blessed art thou, O Lord God, our father and Kyrie eleyson. After the psalms, sung in succession, at Matins there are only 3 readings - on Sunday from homilies on the Gospel, on weekdays from Scripture, on holidays from the life of a saint or holiday words; only in R.H. and Epiphany there are three nocturnes and 9 readings, and on Friday there are 6 readings, with the last 3 being passions according to Mark, Luke, and John, and Matt. on the lyurgy.– On Laudes, according to the opening verse, God help the song of Zechariah, instead of which on the Sundays of Advent, R.H., Circumcision and Epiphany, the song of Moses Hear the sky; Then on Sundays and feasts of St. Antiphon of St. cross 5 or 7 times and secret prayer; the song of Moses I sing to the Lord with antiphon and Kyrie eleyson 3, and another secret prayer; song of the 3 youths Bless all the works, instead of which on Saturday Ps. 117, and on weekdays the 50th with antifa. and Kyrie eleyson 3; prayer in a loud voice; psalms of praise, capitulum, antiphon, Kyrie eleyson 3, Dominus vobiscum; a psalm simply with two choirs together (directus) and a hymn according to the day; Kyrie eleyson 12 with Dominus vobiscum, psallenda (an antiphon repeated with Glory and several verses), and on weekdays - responsory, called in baptisterio (in the baptismal room, cf. below in Greek "song evening and morning"), commemoratio in accordance with the day, and on weekdays - Most Holy. Virgins, St. Ambrose and the church saint - At the 1st hour, hymn, psalm. God in Thy name and 2 sections 118 ps., another hymn, epistolella (small reading from the epistles) with a short responsor, symbol of Athanasius (daily), capitulum, prayers - preces (omitted on holidays); martyrologist At 3, 6 and 9 o'clock. the hymns and psalms are the same as in the Roman rite, epistolella, sometimes preces, and prayer. At Vespers, according to the usual beginning - Dominus vobiscum, then lucernarium (i.e. evening responsory) three times according to the day, antiphon, hymn and responsory and after each of them (5 times in total); 5 psalms with antiphons; on the Lord's holidays, a special psalm in accordance with the holiday, and ps. Behold now and praise the Lord, all nations; Kyrie eleyson, Dominus vobiscum, evening prayer. Magnifies with antiphon before and after, Kyrie eleyson and another prayer, psallenda as on Laudes; on Pentecost instead of Great Kyrie eleyson 12. on the feasts of the church saints, vespers is combined, as with us, with matins in one vigil (vigilia) and has a different composition: prayer, psalm and reading from the life of the saint with responsorship; again prayer, psalm and reading; Magnifies, psallenda and litany. On the eve of R.H. and Epiphany and led. Saturday Vespers is combined with the Liturgy (according to the Roman rite, only on Great Saturday). - At Compline at the usual beginning (Our Father, Ave) there is also the verse “Turn us” before “God help us,” hymn, 6 psalms (cf. with us): Always call, On you, Lord and Lord who dwells. - Glory, - Behold what is good, Behold now, Praise the Lord, all nations, hymn, epistolella, Now you let go, prayers preces - sometimes, Antiphon of St. Virgin with prayer and confession 1543. In the Mediolan rite, therefore, it is remarkable that there are no psalms at the festive matins and their replacement with biblical songs (cf. the abolition of kathismas for holidays according to the Studite Rule), the exclusive use of these same songs at Laudes (not counting psalms of praise) and the combination of vespers with matins or liturgy on holidays. The Mozarabic rite is distinguished by a very limited use of the Psalter and more Milano deviates from the Roman. This is primarily reflected in the usual beginning of the services, and then in their always almost identical and unique ending (collection). Services (excluding Compline) begin Kyrie eleyson, Christe eleyson, Kyrie eleyson, Our Father, Ave - secretly; on the nocturnes there is also the Hymn of St. To the Virgin with a verse and prayer; then loudly and drawn out: “In the name of our Lord Jesus Christ, light be in peace” and the answer “Thanks be to God.” At the end of the services - the Lord's Prayer with the answer to each petition, an Amen, and for the 4th about bread - "what if you are God"; then a prayer for the various needs of the believers (at Laudibus and Vespers is longer than at other services); deacon: "Bow down for the blessing"; priest - three petitions with the answer to each "Amen" and the verse: "In the name of our Lord Jesus Christ let us end in peace", answer: "Thanks be to God." The nocturnes are very short: a) an antiphon, and on Sunday, from Ps. Laudes: a) “May the Lord be always with you,” antiphon, hymn from V. or the New Testament, and on the feasts of the Mother of God and R.H. - Great, on the feasts of the Baptist - the hymn of Zechariah, with an antiphon; b) “The Lord will always be with you,” antiphon with the song of the 3 youths, sonus (responsory), antiphon with ps. Praise the Lord from heaven, prophecy, hymn, priest's supplication with the answer "Give (praesta) almighty, eternal God", capitulum in the form of a prayer with Kyrie eleyson before him, Our Father, "praise" (laus) from several och. frequently repeated verses. Antiphons and verses are often accompanied by a small doxology in the form: “Glory and honor (honor) to the Father and the Son and the Holy Spirit forever and ever, Amen.” On weekdays after Laudes until 1 o'clock there is a special service "dawn" (aurora), consisting of 4 ps.: "God help me" and 3 sections of 118 ps. with antiphon, praise, hymn with verse, Our Father and several prayers (preces). 1 hour: antiphon and “May the Lord be always with you”, 7 ps.: God have mercy, I will exalt you, my God, to the king (psalm divided into 2 parts), Praise the youths and 3 divisions 118 ps., antiphon, responsory, prophecy, epistle (apostle), praise, hymn and verse, We praise God to you (except for Advent and Lent), apostolic symbol, prayer (supplicatio). The 3rd, 6th and 9th hours begin as the 1st, each consisting of 4 ps. and various responsa, prophecy, epistle, praise, hymn and appeals (clamores), asking God not to punish us for our sins, supplicatio and capitulum. Each hour has 3 divisions of 118 ps. and before them for 3 hours ps. Come, let us rejoice, at 6 o'clock. God in Your name, at 9 o'clock. Praise the Lord, my soul. There are no psalms at Vespers; a) after “The Lord will always be with you” laus, sonus, antiphon; all 3 with the same greeting in front; b) again laus, hymn, supplication (supplicatio), capitulum and blessing; c) laus, during the singing of which the church censes, the final prayer (collecta). Compline begins with the verse: The light of Your countenance, O Lord, is upon us..., Alleluia 3, and in Lent: Praise be to Thee, O Lord, the King of eternal glory, Psalm 3 with Alleluia 3, hymn, prayer, Our Father, blessing, antiphon of St. to the virgin with a verse and prayer 1544. – As we see, the Mozarabic rite in places, especially in the nocturnes and vespers, is very reminiscent of the eastern song sequence of the three-antiphon system. Gallican or Lyonnais rank The Gallican or Lyon rite (Lugduensis) follows the Roman in the use of the Psalter, with minor deviations in the 1st hour and Laudes; the most important differences from the Roman: - non-use of hymns except for Compline, the usual beginning is one Lord's Prayer (and at Compline), at Matins there are also verses: May the Holy Spirit be with us grace, Lord my lips, God my help... Glory to the Father and Invitatorium (see in the Roman rite). Fair differences: at Laudes on Sunday. Pentecostal and preparatory days instead of ps. 92 – 50, and instead of 99 – 117; therefore, at the 1st hour in the same period, instead of 117 ps. – 92; on weekdays at 1 o'clock ps. God in Your name and 2 div. 118 ps., and on Sunday. 9 ps., 21–25, 117 and 2 departments. 118 ps. The clock ends at ps. From the depths with a collection for the dead, and antifa. Rev. The Virgin, which concludes the Roman hours, is sung only at 9 o'clock and Compline. and Vespers Great on some holidays has an antiphon 8 times inserted between the verses (cf. our Most Honest). The devotion does not have an introductory reading, but begins with Our Father and the verses: Turn us, God and God to my help, does not have a capitulum; ending, as on the clock, with the addition of the antiphon of the Most Holy. Virgos. On some days at Laudes, Vespers and other services there are special prayers (preces), litanies and processions 1545. The state of the church year in the VI-VIII centuries. is sufficiently characterized by a) the month books that have come down to us from this era; b) the activities of church hymn writers. Monthly words: a) pseudo-Jerome The oldest of these monthly books is the so-called. Jerome's martyrology, attributed to Bl. Jerome, preserved in manuscripts of the 8th century. and ascending no later than to the second floor. VII century 1546. The Monthly Book received its final edition in Gaul and must have been in Auxerre (this town is named 30 times, all its bishops are included except one, and Lyons, for example, not all, etc.). The month book contains 6000 names 1547. Most days have more than 10 memories, often 30–40, sometimes more than 100 memories, once (June 2) 240; but there are also 3-4 names (Feb. 3, Oct. 26). Monthsword. clearly strives, in contrast to the most ancient ones, to embrace the entire universal church, meanwhile the sacramentaries even of the 9th-15th centuries, intended for Gaul and Germany, for the most part contain only Roman saints; in this regard, Jerome's martyrology is followed by all further Western ones (Adona, Uzuarda, Nocter and Rabana the Maurus). In memory of eastern saints - in the same volume as in the Syrian 4th century. and either the author used it or a common primary source; the Roman martyrs appear to be taken from the Depositio martyrum (see above, p. 307); There are 4 more popes than Philocalus (see. ibid.), from Cornelius (251) and ending with Leo I († 461); Some of them also indicate the day of dedication; the author also used the Carthaginian calendar; there are many Gallic saints; names often indicate a hierarchical degree; Mostly the city is indicated, sometimes only the country; very often the definition is: “in Africa” (without a city); sometimes - alibi, somewhere. From v.-z. saints: Haggai - January 4, Habakkuk January 15, Job May 9, 3 youths April 24, Aaron July 1, Elisha August 29, sacrifice of Isaac - March 25. (then the day of Christ’s death) and the descent of Noah from the ark on April 28. There is Simeon the God-Receiver on January 6, Martha and Mary on January 7, the conception of I. the Baptist on September 24, Christmas and his death, like ours. Of the apostles, only Matthias is missing; Jacob, br. The Lord's March 25, because he was killed on Easter; 25 Jan “Paul's transference” (now his “conversion”). from the venerables Anthony V. January 17, Simeon the Stylite January 5 All twelve holidays, except the Transfiguration and Introduction; in addition, the descent of Jesus from Egypt on January 7, the beginning of the Lord’s sermon on May 1. b) Small Roman and c) Silo The further development of the monthly word in the west (as opposed to the east) proceeded by shortening it; the reason is the lack of any information about most of the saints of Jerome's month, which raised doubts about their existence, and then - the inconvenience for liturgical use. So, much shorter than Jerome’s monthbook, the so-called Small Roman Martyrology, first cited by Adon in the 9th century. (see below) and attributed by him to some pope. Judging by the fact that it shows the feast of all saints on November 1, but as still a local Roman one, the feast established by Pope Gregory III (731–741) is not earlier than this time. On the one hand, it has features of greater antiquity compared to Jerome, and on the other, signs of greater development. So most names do not have the title “saint”, “blessed”; 7 days have no memories; daily 2–3 memories; Vigilia only on R, X, and the martyr Lawrence; there are apostles from 70 and apostolic men; more Old Testament saints; there is an erection 14 Sep. 1548. This must be, oh. ancient local month book (Spanish? Vigilia Lawrence), later replenished here and there. – Another remarkable local Western monthly book is preserved in a manuscript no later than the 10th century, which belonged to the monastery of St. Sebastian at Silos (middle Spain) 1549 and concluding a lectionary, probably compiled c. 650, and the Maritrologist 925–1000. The lectionary is an important monument of the ancient Spanish rite, different from both the Roman and the southern Spanish Mozarabic: there is a practice of catechumen, there is no fasting on the Saturdays of Pentecost; the weeks of Epiphany and the 50th week are not indicated; no ap. Jacob (in Spain!); Annunciation 28 Dec. according to 1 Ave. 10 of the Toledo Cathedral of 656; “The crushing (allisio) of the Infants” 8 Jan. (not December 27 or 29); feast of St. kterst May 3 (not September 14). The martyrology, although later than the lectionary, bears the stamp of great antiquity. For some names the title is not “saint” but domnus (4 of them are Toledo); Of the Mother of God holidays, only the Annunciation and Assumption (assumptio) August 15. 1550. Constantinople VIII century The ancient Constantinople “Months of the Gospels of the Feasts of the Whole Year” in Greek is of the same local type. Codex Evangel. readings. His K-Polish origin is evidenced by the mention of local areas, the commemorations of May 11 and Oct. 26) and 29 patriarchs from Mitrofan (306–326) to Paul the New (III, 686–693 or IV, 780–784). The last memory also indicates the time of composition; that it took place after the first iconoclastic persecution is shown by the absence of memories of iconoplasts of this period, as very recent ones, even St. Herman † 740, John of Damascus, etc. The month book contains memories for 143 days, mostly 2, rarely 2–3; in Feb. 6 memories, Mk.i arp. 4 each (prst). after the K-Polish saints, the most from Asia Minor; there are the most famous patriarchs and saints. the entire east, even Anastasius the Persian († 625, January 22); no dad; from Western Sts. only Laurentius, Garvasius and Protasius. The memories are almost all in our current dates (only Babies on December 31) and are at odds with Roman numerals. For the first time Konstantin and Elena May 21; there are also Justinian and Theodora on November 14 (the day of Yu’s death), but without the title “saint”. There are no K-Polish bishops before Mitrofan. For the Annunciation, Dormition and Chrysostom November 11 - παννυχίς; on Christmas Eve and Epiphany - παραμονὴ (Christmas Eve) 1551. In the VI-VIII centuries. The calendars of the Nestorians, Armenians, Copts and Abyssinians, who separated from the Eastern Church, developed to their current form, almost like the Greek and Roman ones. Nestorian church year The Nestorian church year has only a few fixed holidays; Therefore, the church year, more than ours, is determined by Easter. The beginning of the year among the Nestorians is considered to be the Nativity of Christ, actually 4 preparatory weeks for it (as among the Catholics), which are called Annunciation (the Annunciation is celebrated in these weeks, but on March 25 only the calendar mark of the event), and the New Year is celebrated on the first of these 4 Sundays. The holiday of the Nativity of Christ is the most solemn and forms a special holiday period of 12 days with Epiphany (like ours). The Nestorians commemorate saints, in order to avoid coincidence with Sundays and holidays, on Fridays for almost every year, and the first Friday after Christ is dedicated to St. and Blessed Mary the Lady (cf. we have the Cathedral of the St. Theotokos), 1st Friday after Epiphany - John the Baptist (with a three-day fast ahead), 2nd App. – Peter and Paul, 3rd – 4th Evangelists, 4th First Martyr. Stephen, 5th to the three Greek teachers: Diodorus, Theodore, and Nestorius, 6th to the three Syrian teachers Ephraim, Nersei and Abraham, 7th to the church saint, 8th to Adam and all the dead. The weeks after Epiphany, of which there can be 5-8 (if less than 8, then there are two commemorations on the heels), are followed by the weeks of Lent, three weeks before which the Nestorians fast in memory of the Ninevites (on Monday, Tuesday and Wednesday in our week of the tax collector and the Pharisee, which is therefore made omnivorous among us). After Pentecost there are 7 weeks of the apostles; on Friday the 3rd of these weeks is the “Feast of God” or “Wash Me” (the name from a special rite) in honor of the Holy Trinity (and Pentecost is only in honor of the descent of the Holy Spirit; cf. among Roman Catholics - the Holy Trinity in 1 week after Pentecost). The 7 “weeks of the apostles” are followed by 7 “weeks of summer”, followed by 7 “weeks of the prophet Elijah”, 1-3 (the number depends on the Easter circle) “weeks of St. Moses” and 4 weeks of “consecration of the church” or “entry into the church”, so named because on the 1st heel of each of the circles one of these 3 commemorations is celebrated. The year thus always has 52 weeks or 364 days; the missing days until the full solar year are filled with an extra week after 7 years. Fixed holidays: Transfiguration of the Lord - August 6, “The Passage of the Virgin” August 15, “Nativity of the Lady Mary” September 8, “Finding of the Cross” September 13, martyr. Georgiy Apr 24 (if it coincides with the week of Easter, the Friday of the new week and Sundays, then it is celebrated on the 1st Friday after the Assumption). Thus, of our 12 holidays, only the Introduction (and Conception) is missing. Every Wednesday is dedicated to St. Virgin, Friday is the suffering of Christ, and Saturday is the veneration of the cross. The services of different days of the year have very little in common with each other. not only does every Sunday have a special service, but almost every day of the week; in total there are about 220 services 1552. The main feature of the Armenian month book in comparison with the Greek one is that most of the memories in it are movable. It is the Transfiguration that is celebrated on the 7th week after Pentecost and, together with the week of Arachavorats (corresponding to our Publican), forms the Paschal circle of the year (Easter, as we have, between Mark 22 and April 25), consisting of 24 weeks; for the remaining 28 weeks, counting on holidays and fasts that do not fall during this period; First there are the weeks of the Transfiguration, then the weeks of the Assumption, the Exaltation, then the fast of Isnakats (the fast of “Pentecost”, on the Sunday closest to November 18), the Nativity of Christ or the Epiphany. The Dormition and Exaltation are celebrated on the Sundays closest to our dates of these holidays. The remaining holidays are fixed: Christmas and Epiphany on January 6; Meeting 14 f., Annunciation 7 April, Nativity of St. Theotokos, Introduction and Conception, like ours, holidays in honor of the Savior, the cross (except for the Exaltation - Finding, Appearance), the church (renovation of the Etchmiadzin Church), the Mother of God (except for our twelve - Conception, Finding of the robe, belt) are considered lordly, have a pre-celebration or vigil and 8 days of post-celebration; The after-feast is almost equal in solemnity to the holiday itself and to Sunday, so there are 140 “master’s” days a year (marriages are prohibited on all days). The feasts of the saints are all mobile, because they should not be celebrated on the Lord's days and fasts; During the week, therefore, saints can only be celebrated on Monday, Tuesday, Thursday and Saturday; during multi-day fasts - only on Saturday; During the entire Pentecost, saints are not celebrated at all, with the exception of the memory of the Beheading of the Forerunner on Easter Saturday (only at the liturgy; the Nativity of John the Baptist in January) and the memory of Elijah on Trinity Sunday 1553. The most important commemorations of the saints are St. Elijah, Apostle. Jacob, Gregory, the enlightener of Armenia, have posts before them. There are such memories: the universe - on Great Monday, the destruction of Sodom - on Great Monday. Wednesday, the Old Testament ark and the New Testament church - on the eve of the Transfiguration 1554. Copto-Abyssinian ecclesiastical year Coptic and Abyssinian month-words, close to each other, differ significantly from Greek and Latin, both in their current form and in ancient 1555. Their Monophysite character is visible in the fact that they have, and several times a year, the memory of the North Patr. Antioch, as well as other Monophysite teachers. The most extreme time calculation, thanks to which all the Julian and Gregorian numbers of the month fall on other numbers of the Coptic and Abyssinian months. The latest of the Orthodox saints in the Coptic-Abyssinian calendars are Simeon the Stylite † 596 and Thomas, n. K-polsky 601–611. But of the ancient saints of the Greek Church, many are not in the Coptic calendars; for example, in the oldest of them Ignatius B., I. Chrysostom, Ephraim the Syrian (and in the later yes). The twelfth holidays are all the same as ours, but there is no Introduction (among the Copts). In the ancient Coptic calendar, the “feast of the Virgin Mary” is on the 21st day, therefore, of the months: January, March, May, July and October, and in another - on the 21st day of each month; Nativity of the Virgin Mary 26 April and 7 Sep; some app. (for example, both Jacobs) also 2 times a year; Arch Michael 8 times a year, martyrs or “apostles” Thekla 5 times. The Abyssinian calendar further develops this feature of the Coptic calendar and repeats the most important memories every month; so on the 12th (8th in our time) day of each month, the memory of Arch. Mikhail, 19 – arch. Gabriel and other disembodied ones, 21 – the Mother of God, 28 – Abraham, Isaac and Jacob, 27 – the crucifixion (“Salvation of the World”), 29 – the Nativity of Christ. There are memories of the angels Raphael, Uriel, Raguel and, therefore, the covenanted persons: Adam and Eve, Noah, Sampson, Solomon, Sirach, Esther, Judith, Susana “the pure,” Pilate and his wife; 4 apocalyptic animals and 24 elders. Consequently, the following events are celebrated: the ascension of Enoch to heaven, Noah’s entry into the ark, his departure from there, the stopping of the sun by Joshua, the annunciation of the birth of the Virgin to Joachim, the cleansing of Anna on the 80th day after the birth of the Holy Virgin, the journey of Jesus Christ to Egypt, the flight of Jesus Christ from Mehsa to Cosquama in Egypt, the miracle in Cannae, the imprisonment of John the Baptist, the position of the head of John the Baptist, the council Apostles with the Savior, second Assumption of Lazarus 1556 Circle of the most important (“twelfth”) holidays Review of month books of the 6th-8th centuries. showed that the church year of both the East and the West was then formed down to the smallest details of its current form; it remained for him to receive later saints into himself. A natural consequence of the multiplication of memories, which must now have been occupied everywhere all the days of the year (so in the oldest of the months of this era - the pseudo-Jerome; in the K-Polish 8th-9th centuries half the days in the year, because not only memories, but also Gospel readings are indicated there), was the need to establish a certain gradation in honoring these memories, the need to make some of them, a few, more solemn. when there were so few of these memories in a year, as in the 4th-5th centuries, they could all be celebrated with the same solemnity, which is what they did then: there was not much difference in the nature of honoring the martyr and the greatest events in the life of the Savior. Nevertheless, already to the fathers of the 4th-5th centuries. Attributed by later writers to attempts to single out holidays in honor of the Savior from among all commemorations as especially solemn ones. In the attributed to St. There are 4 Epiphanies of the Cypriot Word on the Ascension of Great Feasts (A.D., Epiphany, Resurrection, Ascension) 1557. St. Proclus, n. K-Polish († 447) counts 5 of them (still the Descent of the Spirit) 1558. In the contributions of George Amartol (IX century) St. Chrysostom in the words of such holidays 7 (also: “saving Passion” and “the seventh great never-ending expected day of the general resurrection of the dead”) 1559. John, bishop Euboean VIII century. has 11 most important holidays: all the current twelve, excluding the Introduction, the Dormition and the week of Vai, with the addition of the Conception; in another place we add the Assumption of 1560 to these holidays. Thus, this era was already close to highlighting the holidays of the Savior and the Mother of God as the most important, and even approached the idea of ​​​​the sacred number 12 for them. Nevertheless, these holidays were not so sharply separated from others now as they were later. This can be seen from the holiday Gospel (written in gilded letters) of the Sinai Library, where, along with all the current 12 holidays (excluding Vay), there are Gospels for a number of days in the year: September 1, December 24, January 6, 7 f. (Rev. Peter, must be a church saint), 9 m., 23 Apr., 8 m., 10 m. (“renewal of the Mother of God of our monastery”) 29 in., 29 Aug. and all Sundays); in one festive apostle of the 8th century. Some of these memories are missing (except for special ones - no 8 Sep., 9 Mar., 29 In.), but attached: 26 Oct., 1 and 8 N., 6 and 26 Dec., 24 In. 1561. Secular power also contributed to the spread and elevation of some holidays. So imp. Justinian in 534 renewed the ban on court hearings on December 25. and 6 Jan. 1562. In 542, he, apparently, celebrated the feast of the Presentation for the first time in K-pol and made it obligatory for the entire state, in gratitude for delivering K-pol from a three-month pestilence and Antioch from the earthquake of 1563. Imp. Mauritius (582–602) is credited with introducing the feasts of the Nativity of the Virgin Mary, the Annunciation and the Presentation (for the last two, it must have been their resumption) 1564. Of the twelve feasts in this era, the Transfiguration began (the earliest authentic conversations on this holiday are St. Andrew of Crete), the Nativity of the Virgin Mary (also) and the Introduction (found in the Feast Gospel of 715). In the same era, the Nativity fast began in the east and became widespread in the west. Its grain, as we have seen, could be the 4th of the “fasts of the 4 seasons.” But from the 5th century. There is news for the West about a special preparatory fast for the Nativity of Christ. So about Perpetua, bishop. Tours († 491), says Gregory of Tours, that from the day of St. Martin on November 11 before the Nativity of Christ fasted on Mondays, Wednesdays and Saturdays 1565. 2 Tursky collection 567 orders the monks to fast all days in December until the Nativity of Christ (paragraph 27). The Council of Matisconensis (in Gaul) of 581 prescribes fasting on Mondays, Wednesdays and Saturdays from 11 A.D. until the Nativity of Christ and during this time the performance of the mysteries (sacrificia) according to the rite of Pentecost (pr. 9). The fast was later adopted in Rome and Italy. Augustine and Leo I do not talk about it, but a number of Gregory the Great's homilies begin with conversations in the second week of Advent (the name given to the Nativity fast, as preparation for the coming, adventus, of the Savior). The Sacramentary of Pope Gelasius, dating back to the 6th century, gives 5 misses (i.e. for 5 weeks) Advent; the ancient Spanish Silos lectionary is the same, and the Mediolan and Mozarabic orders have 6 weeks of Advent (42 days, as we have 40). But the lectionaries Euxuensis of the 7th century. and so-called Gotico-Gallicanum begin with the Nativity Vigil and therefore do not have an Advent. Pope Gregory VII in the 11th century. reduced the number of weeks of Advent to 4 (should correspond to 4000 years according to the Roman calendar before the Nativity of Christ). In the east, the first indication of Christmas. fasting (from November 15) in the Coptic calendar of the 8th century. 1566. In the 9th century, as we will see, there was still debate about the obligatory nature and duration of this fast. With the development of the church year in the VI-VIII centuries. The activities of the Eastern hymn writers of that time are closely related. On the one hand, it was evoked and expanded by this development, on the other hand, it contributed to it, elevating church memories with songs praising them. Therefore, this activity, no less than the history of the months, can serve as an indicator of the growth and enrichment of the church year during this period. Troparion and stichera (Avxentius Ave.) Actually, only from the 6th century. hymnographic creativity in the east achieved immortality, since not a single chant had reached us until that time, at least with the name of the author. Obviously, only now has such creativity taken the right path. It is remarkable that it was during this era that hymnography completely died out in the West and the cathedrals there, as we saw, were trying to completely block its path to church services. If we compare the eastern chants of that time with the western ones, then the reason for this difference will become clear to us: the western ones continue to be content with general, vague themes; the eastern ones vividly respond to the rapid development of the church year, trying to exhaust every church memory. Therefore, Eastern hymnography could not cease while this development continued. Its particular revival is noticed precisely at the beginning of the 6th century. in Constantinople, and she owes this revival to the aforementioned St. Auxentius. From his most ancient types of church song that have come down to us - the troparion and stichera. This Bithynian ascetic (†470), according to his biography, for the people who converged on his cave, “composed troparia from 2-3 sayings, very pleasant and useful, although simple, and forced them to be sung in the simplest and most unartificial voice. When one verse was repeated several times by alternating singing, they began, at the order of the blessed one, to sing another, then a third, and others in order.” The biography also gives examples of these troparions of Auxenius; one of these samples has the theme of the angelic praise of the Lord, the other - the peacemaking of God, 3 - atonement, 4 and 5 - the repentant character, 6 - the identification of saints (“Rejoice in the Lord and pray for us. Glory to Thee, Christ God of saints”). The biography writer also notes that some were present at this general singing until 3 o’clock (in the morning), others until 6 o’clock (9 and 12 o’clock), and that with special solemnity the monk himself personally pronounced the song of the 3 youths with the refrain of the people: “Praise and exalt Him forever,” concluding this song with his teaching. 1567. In this story there is an indication of the original way of singing troparions: each stanza from the chant twice for both faces; an echo of this practice is in the current singing of the entire troparion twice or thrice, and on great holidays in the same performance of most stichera, irmos and troparia. This is how psalms were sung in the 4th-5th centuries. But very soon such singing was abandoned for both psalms and troparion. If for the psalms it was left under the influence of the idea of ​​​​the need to sing as many as possible (the ascetics sang an entire Psalter per day), then for the troparions it was left with the multiplication of these chants. Then they came to the idea, instead of the solemn nationwide singing of each verse in the troparion, to sing in this way only its last verse as a chorus to a whole series of troparions. With the change in the method of singing the troparion (τρέπω I turn - τρόπος - by the way, the melody, the tune) the name had to change; such songs began to be called κοντάκιον, spoiled κονδάκιον (scroll 1568 from κόνταξ - stick), probably because they led a whole series of other songs; these latter, added to the kontakion and longer songs were called ο ἶ κος (house, church, family, 12th part of the zodiac 1569). St. Roman and other creators of kontakia The founder of this kind of church song is considered to be St. Roman Sladkopevets (MS century), Syrian. singer K-Polish St. Sophia, and its first kontakion, according to legend, sung by special heavenly inspiration, was the kontakion for the Nativity of Christ “Virgin today”: in the Greek Kodakaria of the 12th-13th centuries. according to the manuscript Mosk. Synodal Bible No. 437, 24 ikos are attached to this kontakion with the same conclusion as in the kontakion: “The Child of the Eternal God,” having an acrostic: του ταπεινου Ρωμανου ὕ μνος (hymn of the humble Roman); the number 24 corresponds to the number of letters. Greek alphabet and has a correspondence in ps. 118, consisting of 22 sections, beginning in order with all the letters of the Hebrew. alphabet. Even more consistent with the structure of this psalm are the kontakion and ikos of the Annunciation, which make up the so-called akathist, arranged alphabetically and attributed by various researchers to St. Roman, then Patr. Sergius I of Poland (610–638), then his referendar and deacon St. Sophia Gergius Piside 1570. In addition to kontakion and ikos for the Nativity of Christ, such songs with the name of Roman in acrostics have been preserved for other holidays. So in the same Kondakaria, the name of Roman is borne by kontakia and ikos on Easter (“Even to the grave”), on the meat-eating week (“When God comes”) and on the meat-eating Saturday (the 1st kontakion is not the current one) - 1 kontakion and 24 ikos; on Jan 6, Dec 17 (Daniil Ave.), June 29, week. veneration of the cross, on Great Friday, on Ascension and on Pentecost - according to the kontakion and 18 ikos, including the lost ones (as the missing letters of the acrostic show); Feb 2 and for the week of Vay - Kontakion and 16 Ikos, to all saints. - kontakion and 13 ikos, and November 1 - kontakion and 4 ikos. In other Kondakaria there is with the name of St. Romana in the inscription or acrostic kontakion and ikos for therefore, holidays and therefore in quantity: 1 September. – January 28, 6 – 13, in vel. Mon. 20, in Vel. sec. – 23, in vel. Wednesday – 20, pm Thursday – 25, on the denial of Peter (at the passion) 24, lead. Friday (others) – 24, on the week of Easter – 21, 29 August, 20, 8 September – 12, 6 December. – 26, 1 n. – 14. The number of ikos in the first collection more or less corresponds to the importance of the holiday. As for the ikos in other collections, some of them belong to St. One can doubt the novel, even if in the acrostic his name is 1571, but the sheer number of them shows that they arose in that era when kontakia and ikos occupied the same position during worship as under St. Roman, i.e. under the dominance of the kondakar system in worship. And an akathist on the occasion of the deliverance of Constantinople from the invasion of the Avars under the emperor. Heraclius, which comprised the entire night service, was not some kind of extraordinary service, but ordinary for that time; The only unusual thing about him was that he was heard while standing. – St. Roman, of course, found imitators for himself, new creators of kontakia and ikos, and these imitations could continue throughout the entire period of the kontakary system of worship, until the “canon,” a new type of chant, supplanted this system, since it, in turn, once supplanted the troparion (and the troparion may have replaced the antiphon). in the same Kondakaria there are the same number of ikos with the name of other creators, moreover, in an acrostic with the name of the cosma (for the Dormition, the kontakion “In prayers that never sleeps” and 21 ikos), the famous creator of canons, for whom it was natural to begin his hymnographic activity by imitating old models. in similar numbers (about 20), kontakia and ikos were occasionally written by other later hymns, for example, George (9th century), author of the canons on the Introduction (23 ikos); especially a lot of some kind of Studite. But most of the ikos in ancient Kondakaria are without the name of the authors, and the number of ikos for each holiday is consistent with its importance, as is partly the case with Roman; so for the Transfiguration of an unknown creator, kontakia (current) and 22 ikos, on the weeks of Antipascha and all saints, kontakia (current) and 11 ikos, for the Exaltation and November 8, current kontakia and 10 ikos, Sept. 26, Oct. 26, Jan 7. except kontakion 5 Ikos, 8 Sep. and 20 ill. – 4 ikos, 1 September, 1 and 27 ill., 2 and 29 August, in 1 sub-post – three ikos; There are both 2 and 1. The first creator of the canons, apparently, was St. Sophrony, Patr. Jerusalem † 644, originally from Damascus. He compiled three songs for all the days of Pentecost of a penitential nature and for the resurrection of Christ, which are no longer used (they must have been superseded by Studio works); Thus, the original form of the canon was a three-canticle, maybe a two-canticle, just as at Matins initially not all biblical songs were sung, but several (this is still the case in the Armenian liturgy and in the Roman Catholic one). In addition to the Tripes of St. Sophronius wrote Anacreontic songs and epigrams for many holidays (or not for worship). His name is inscribed in the oldest manuscripts on the hours of Good Friday, the eve of the Nativity of Christ and the rite of the Epiphany blessing of water. St. Andrew († c. 712) from the Lavra of St. Savva, after. archbishop Kritsky must have been the first to write complete canons, but he began with the Trisongs, which he compiled for all the days of Passion Week (now sung at her Complines, superseded from Matins by the Trisongs of Cosmas), except Vel. Saturdays; for more solemn holidays, he wrote complete canons, now in use: the great one, for the resurrection of Lazarus, the week of the myrrh-bearing women, the half of Pentecost, the Nativity of the Theotokos, conception, 24 John, 29 December. Ignatius Bogon., now not used: for the Exaltation, Presentation, 29 in. and 23 ill. (Martyr Trofim and his squad), August 1. (Maccabees). St. German Patr. K-Polish, who died in exile for the veneration of icons (the son of an executed senator, formerly Bishop Kizichesky (wrote the canons now in use: the leader of the Exaltation, 30, among other things, Isaac and 17 in. Martyr Hermius St. Cosmas, Bishop Mayumsky, senior pupil and associate at the monastery of St. Sava St. John of Damascus, who died a little later than him, wrote canons or three- or four-songs (the latter on Saturday Vai and Great by others) for all days of Holy Week from Lazarus Saturday and for the twelve holidays except Easter, Ascension, the Nativity of the Presentation of the Virgin and Annunciation, in addition, canons for the 26th of December, 23rd April. Damascene († c. 780), first a minister of the Damascus Caliph, then a monk of the monastery of St. Sava and a Jerusalem preacher, confessor for icons, wrote the Sunday canons of the Octoechos in 8 tones and canons for the twelfth holidays except the Exaltation, Presentation, Presentation and Vai (for the Annunciation - the Four Song or Two Song), in addition, canons for the week of St. Thomas, 1 September. beginning of the indictment, Sept. 13 Renewal, May 7 Apparition of the Cross, Ven. 23 Conception of John the Baptist, In. 25 Christmas, 29 Aug. truncation and 24 f. finding his head, John 29. App. Peter and Paul, May 8th St. John, 30 n. ap. Andrei, 27 d. arch. Stefanu, 1 Oct. ap. Ananias; then the saints (by faces) are right. Job 6 m.; to the prophets: Elijah 20 ill., Elisha 14 in., Isaiah 9 m.; to the saints: right. Lazarus (not used), Hippolytus January 30, Pavel K-polsk. 6 n., Vasily V. January 1, Gregory Nis. January 10, John Chrysostom two January 27, Epiphanius Cyprus. 12 m.; martyrs: Babyla 4 pp., Autonomous 14 c., Euphemia 16 c., Thecla 24 c., Sergius and Bacchus 8 c., Epimachus 31 c., Cosmas and Damian two 1 n., Akepsimus 3 n., Mina 11 n., Eustratius 13 d., Cyrus and John 31 Jan. Theodore Tiron 17 f., Proterius 28 f. (not used), 40 flour. 9 m., George 23 April, Leontius 18 in., Iulian Kilik. 21 in.; Rev.: Paul of Thebes 15 Jan., Arseny 8 m., John Kolov 9 n., Onuphrius 8 s., Simeon Divnogorets 24 t., Maxim confessed. 21 Jan St. Stephen Savvait i.e. monk of the monastery of Sava, † c. 807, wrote the canons of Circumcision, Cyriacus the Hermit 29 pp., Rev. fathers beaten in the monastery of St. Sava 20th, St. Barbara and John of Damascus 4 Dec. – All these authors of the canons also wrote stichera for some memory. Other hymn writers are also known from the same period, for example, Theodore Sikeot bishop. Anastasiopolis VIII century, George, bishop. Syracusan † c. 669, etc., leaving behind several stichera and canons. The Greek church hymn of all the indicated types (troparion, kontakion, canon, stichera) of this era, as well as the subsequent one, is built according to a special poetic system - not the ancient metrical one, based on the length and brevity of syllables, but on the so-called rhythmic one, based on the number of syllables in a verse and the place of stress in them, this is because the difference between letters in longitude and brevity has by that time already disappeared in colloquial speech. One Greek grammarian (Theodosius of Alexandria) says that whoever wants to compose a canon must write troparia that would have the same number of syllables and the same stress with the irmos. Thus, stress plays a major role in the construction of Greek chants. Eg. in the kontakion of the Nativity of Christ: Ἡ παρθένος σήμερον Τòν ὑπερούσιον τίκτει Καì ἡ γη τò σπήλαιον Τω @ ἀπροσίτ ῳ προσάγει ... verses 1 and 3 have 7 syllables each, verses 2 and 4 have 8; in verses 1 and 3 the stress is on the 3rd and 5th syllables, in verses 2 and 4 on the 4th and 7th syllables. (In translation into Slavic, of course, the rhythm is not preserved). For the purposes of this rhythm, grammatical liberties are also allowed: for example, in two-syllable particles, prepositions, pronouns (ἀλλà, παρà, ἐγώ), stress transfer to the first syllable is allowed; three-syllable words with stress on the first or last syllable, if necessary, are recognized as having two stress on both the first and last syllable (as is done in Russian versification): πόλεμός, τάπεινός. The poetic size of Greek church songs is also confirmed by the fact that many of them have acrostics (slav. “edge-grazing”) and rhyme; for example, at St. Romana in the kontakion for the Nativity of Christ σήμερον rhymes with σπήλαιον, δοξολογου σι with ὁδοιπορου σι (today - nativity scene, glorify - travel) 1572. But it should be noted that the canons of St. John of Damascus for the Nativity of Christ (“Save the People”), Epiphany (“The Sea Marches”) and Pentecost (“Divine Veil”) are written in ancient classical meter, namely iambic, and the acrostics for them in hexameter (the latter was especially difficult). As for the West, here, in view of the above-mentioned unfriendly attitude of the church authorities towards hymns for worship, only a few new hymns appeared in this era; the authors are either completely unknown or doubtful (as several hymns are attributed to St. Gregory V.). With regard to church songs, the present era has done especially much in that now the circle of liturgical tunes has only finally been established, both in the West and in the East. In the West, this deed is attributed to Pope St. Gregory the Great, in the east of St. John of Damascus. According to the biography of Deacon John (IX century), St. Gregory collected the melodies that had arisen in the church for centuries, removed the less valuable ones, and corrected the rest and filled in the missing ones; from the material thus obtained he compiled a new Antiphonary of 1573. Based on this news, the current Antiphonary of the Roman Church and the system of voices adopted there are called Gregorian. An even later legend attributes the ordering of church chants in the east to St. John of Damascus: a musical treatise with the title “Svyatogradets” 1574 is inscribed in the name of him and his teacher Cosmas. As we have seen (see above, p. 175), the ordering of church tunes should have begun much earlier than both Gregory V. and John of Damascus; and tradition connects the beginning of this ordering in the west with the name of St. Ambrose, Gregory V. is attributed only to the addition to the 4 Ambrosian voices that existed before him, which were based on Dorian, Phrygian, Lydian and Mixolydian tunes (see ibid.), new four tunes, akin to those “side voices” (toni plagales), namely: Hypodorian, starting with A and having a dominant on the 6th degree, Hypophrygian, starting with B with a dominant on the 7th degree, Hypolydian with F with a dominant on the 6th degree, Ipomyxolydian with D with a dominant on the 7th degree. This resulted in 8 voices (later the 9th was added, representing a mixture of the 2nd and 8th - tonus peregrinus sive irregularis). According to legend, John of Damascus established the same number of voices and with the same musical character in the Eastern Church, only the number of voices here is different: first all the direct voices come, and then the secondary ones (πλάγιοι), while in the West each direct voice is followed by its secondary one: 9 πλ. α ´ – πλάγιος πρω τς, indirect first. βαρύς – heavy, by the nature of the melody instead of the numerical designation. Thus, the tunes of the two churches are much closer to each other than the liturgical rites of 1575. But the melody is the very depth and soul of worship... Otherwise Ternovsky F. (Goek-Eastern Church during the period of ecumenical councils, Kyiv, 1883, p. 30, etc.): “hardly a mere accident. One can explain the fact that in the Sinai patericon (VI-VII centuries) we read stories that we will not find in the Egyptian patericon (IV-V centuries) and which testify to monks who were morally inferior to the laity and women” and the stories of Lug the Spiritual are given (in chapters 202, 203 and 38). But in the ancient patericon there is a story about a hermit who had a wife. (Other Pat. IX, 19). Or cf. even about St. Sisoes: “Abba Sisoes’ disciple said to him: “Father, you are already old; Let's finally go (to live) in the village. Let's go there, said the old man, where there are no women. Where is there no woman except the desert? the student answered him. Lead me into the desert, said the elder” (Izra. St. Art., Sisoi, 2). Cotelerii, Eccl. gr. mon. III, 220 sq. This is the name of the Gospel twice in the fragments of the Spiritual Meadow, published by Cotelerius, Eccl. gr. mon. II, 372. 386. During one such solitude in Gadara, Savva went for the night into a cave where there was a lion’s lair. “The lion, coming at midnight and seeing that the blessed one was sleeping there, took his clothes with his mouth and dragged him out of the cave, but since the teacher. Savva woke up and began to perform night psalmody, then the lion went out and waited outside the cave until the old man finished his rule (κανόνα)" (§ 22). The name βέσσοι, which is mentioned by Cyril of Scythopolis in the life of St. Sava (that the Jordanian weights defended the Orthodox in Jerusalem and the Lavra of St. Sava), was worn by one Eraki tribe, many of whom lived in Palestine in the V and VI dd. Georgian scholars prove that this word is distorted ἰβη ρες, Iberians, Georgians, who in the Lavra of St. Savva is indicated by the life of the latter. Ep. Theodosius. Palest. mon., 101. Pilgrimage of Danil Mnich, ch. 8. The journey of abbot Daniel to St. earth, ed. edited by Norov S. St. Petersburg 1864, p. 68. Life of St. Theodosius one compiled by Theodore Bishop. Petrsky, presenting a word of praise to the monk on his first anniversary, another by Cyril of Scythopolis. Kirill Skifopolsky. Life of Sava § 29, 65. Cotelerius Ecel. gr. mon. III, 260, 332. Discovered and published by prof. A. A. Dmitrievsky. Travel to the East and its scientific results. Kive. 1890, p. 171 ID. (Guide for rural pastures. 1890 No. 31, 32:35); Description of the liturgical manuscripts, storage in the Bible Orthodox eastern Kyiv. 1895, p. 222–224. Metohi are branch monasteries or hospices. In the RKP. XV century No; must be a later addition. Translation according to Dmitrievsky A. Rev. Savva the Sanctifier and his spiritual testament. monks of the Lavra. Hand. for rural paste 1890, no. 35. Arch. Leonidas, Lavra of St. Savva the Sanctified. K-pol, 1867, p. 65–68. See above, p. 146 et al. 88. Not the author of ascetic works † 430–450, but another later one. It is possible, however, that the famous Nile is also meant, but the story is an anachronism. Where is Pitra published, Juris ecclesiae graecorum historia et monumenta I, 220. Nikon Chernog. Pandects, lyrics. 29, l. 208. Arch. Amphilochius. Kondakary in Greek. original XII-XIII centuries. M. 1870 p. 12. See below “ex. Novel". Described by Prof. A. A. Dmitrievsky in Art. “What is καν ὼ ν τη ς ψαλμωδίας, so often mentioned in the biography of St. Savva the Sanctified?” Manager For rural Paste. 1889, no. 38. Ep. Sophrony, Modern life and liturgy of Christians of heterodox Jacobites and Nestorians. St. Petersburg 1876, 293. The Nestorians now exist in small numbers in Urmia (in Persia); most of them converted to Roman Catholicism; part of Orthodoxy in 1898; the rest had previously dissolved into Islam. Bona I. De divina psalmodia, Col. Agrip. 1677, p. 682. sq. A.P.U. (archim. later bishop Porfiry Uspensky). Doctrine, worship, order and rules of the church. Deanery Egypt. Christians (Copts). St. Petersburg 1856, p. 47–88. In addition to foreign publications and in Notes of the Imp. Academician Sciences VIII, I, Turaev B. Book of Hours of the Ethiopian Church, St. Petersburg. 1897; Ethiopian text from Russian translation. Bolotov V. Hours Ethiopian. c. B. Turaeva, bibliogr. deputy Chr. Thurs. 1898, 2, 189. Turaev B. Abyssinia. Orthodox theologian encyclop. St. Petersburg 1900 I, 61–70. Bona, De divina psalmodia, 689. Marten E. De antiques ecclesiae ritibus. Antv. 1736, III. 27. Vita Caesarii I, 19. (Migne Patr. s. I. t. 67. Grigor. Tour. History of the Franks. IX, 6. Martin De ant eccl. rit. III, 48. Amalaris. De eccles. officiis IV, 9. Martine. De ant eccl. rit, III, 50. In the same place of Matins these songs are sung in our country. Grodegangus Met. Regula canonicorum c. 18. As it is with us now; in the Roman Church now in the morning. Wed. “The light of Christ enlightens everyone.” Wed. We have an opening psalm. Wed. Our prokeimenon the Lord reigns. Martine, Deant eccl. ritib. III, 58. Wed. we have 50 ps. Glory... By the prayers of the apostles... And now... and again the 1st verse of the psalm. Martine, De ant. eccl. ritib. III, 29–30. Amalarius, De divino officio, prol. Martine, De ant. eccles. ritib. III, 42. Beatus, Adv. Elipandum 1. Martene, De ant. eccl. rit. III, 73. 59. Mansvetov, Church. Est. 21. All these “Rules” in their parts relating to worship are given, sometimes in explanatory paraphrase (the rules of Columbanus are especially unclear), in Martene, De ant eccl. ritib. III, 11 sq., and published in full by Migne Patrol. s. I. tt. 66 (Benedict and both unknown Alia regula incerti anctoris, col. 996–998 and Regula cujusdam patris, col. 987–994, 67 (Caesarius), 68 (Aurelian), 80 (Columbanus), 83 (Isidore), 87 (Donatus and Fructuosus) and 88 (Magister). With the psalms, “the lesser antiphons with their alleluiatics (allelujaticis)”... “After Easter until Pentecost, on Fridays they are reinforced (reficiendum) once and after 12 (hours) there are six missae, i.e. 18 readings must be recited by heart and then 18 psalms, 3 antiphons; after the nocturnes there should be 3 missae according to the book until the light.” This dark passage of Caesar must have prescribed during the entire period of Pentecost on Saturday especially long vigils from 6 p.m. Fridays without supper until the very dawn of Saturday (cf. Cassian, above p. 162), and the usual vigil of 18 psalms was preceded by 18 readings and followed by 3 more readings. This is all in the Regula ad virgines, § 66. In short, the night service is described by Caesarius in the Regula ad monachos: “vigilia from Oct. before Easter there are two nocturnes and three missas (readings): on one missa, the brother will read three sheets and pray; reads the other three sheets and stands up, say antiphon, responsory and another antiphon; antiphons according to the order of the Psalter; at the 1st miss the reading is about the resurrection and everyone stands on it” (pr. 21). Breviarium romanum, passim Bona, De div. psalm. 689. Vacant-Mangenot. Dictionnaire de théologie catholique I, 964. In Rome, already under Pope Gregory I the Great, there was a month book with memorials for each day of the year, as can be seen from the answer of this pope in 598 to Alex’s request. Patr. Eulogius to send him the “Acts of all the Martyrs” collected by Eusebius of Caesarea; answering the patriarch that there was no such collection in the Roman archives, the pope writes: “but we have a collection in one code of the names of almost all the martyrs with the designation of suffering for all days and every day performed in honor of their missa; however, in this it is not shown who suffered how, but only the name and place and day of suffering are indicated... We think that you, most blessed, have this too” (Gregory V. Registrum VIII, 29). The compiler of the oldest Roman monthly book that has come down to us is considered to be Bl. Jerome, on the basis of the testimony of Cassiodorus († 563): “read the suffering of the martyrs, about which you will find, among other things, in the letter of Jerome to Chromatius and Iliodorus” (De instit. div. lit., 32. Migne, Patr. s.l.t. 70:1147) and Bede († 753)” ... a martyrologist who, by name and preface attributed to bl. Jerome, although Jerome is not his writer, but a translator, and the writer, they say, was Eusebius” (Liber retractationis in Acta ap. c. 1. Migne 92:997). Correspondence bl. Jerome with bishops Iliodor and Chromatius is attached to the lists of Jerome's monthly book; these bishops asked to send them the saints (feriales) of Eusebius from Caesarea for greater honoring of the martyrs, for which the bishop became especially famous. Gregory of Cordoba, as it was discovered at some Milan Cathedral, performed “on every non-fasting day morning, and on fasting evening missas, and at them he remembered many of the names of the martyrs”; bl. Jerome, instead of Eusebius’s calendar, sends his own to the bishops, in which, according to his message, “he wrote festivals for every month and for every day; but since for each day there were more than 800–900 names of martyrs from different regions and not for a single day, excluding January 1, less than 500, he writes only the more famous ones.” The authenticity of this correspondence is doubtful, since the syllable here is non-Jerome; and apart from it, nothing else confirms the compilation of the bl. Jerome of the month: neither he himself nor Gennady of Massilia († after 495) speak about such a composition in op. "On Church Writers", nor Gregory the Great; In addition, in the month's word there are memories of later bl. Jerome. Published according to the RKP. X century at Migne's, Patrol. s. I.t. 39, and at Bolland, Acta Sanct. Novemb. t. 2, 1894 according to handicraft. VIII century (de Rossi and Duchesne). If in the II century. mass beatings of Christians were expressed in no more than the number 40 (Lyon 177) then in the 3rd century. and especially under Diocletian there were thousands of martyrs; the size of the figure here therefore does not inspire doubt, as does the frequent repetition of some names (Felix 118 times, Saturninus 87, etc.), as well as the strangeness of other names (Manira, Jtercola, Barbalabia); We must keep in mind the habit of the Romans not to be shy about nicknames for slaves. Arch. Sergius, Full. month. eastern I, 58–61. Now Parikh. National Bible Described by Kellner and Heort. 213–215 by Morin' y Amecdota Maredsolana, Par. 1893, I. At the architect. Sergius is not mentioned. Of the other monthly books in the West during this period, the following are known: 1) published by Alliantius (De eccl. lccident feig lrient. perpetua consensione, R. 1648, p. 1487) from the Braviary Vatik. bib. VIII century; Of the 84 memories, we have half; some memories in those days, like ours, and not like today among the Catholic Catholics; no Transfiguration and Introduction; not all are apostles; 12 Mar – April 14 no saints 2) Calendar in the Sacramentary, attributed to Gregory V., VII-VIII centuries; similar to the previous one, but some memories are missing, some are new; all the apostles. 3) Gallican: later memory of St. Gregory the Great (†604), in memory for all days, but 16 Aug. – Dec. defect. 4) protisia, bishop. Besançon † 625; similar to the Sacramentary of Gregory; in Mk. there are only 5 memories; with the other hand, later memories were introduced, for example, Karl V. - In addition, a whole series of abbreviations of Hierogimov’s monthly book appeared. Such an abbreviation was, first of all, the martyrology of Bede († 735), the famous English monastic writer, “who tried to carefully note by what kind of torment and by what kind of judgment the martyrs conquered the world,” therefore he left for every day from Jer. martyrol. one at a time, two saints, and some days without memory. However, it’s March. The troubles came to us only in an amended approx. 830 Florus Drepanius, canon of the diocese of Lyon, vide; in this latter, too, the memory does not last for all days. The last martyr. reworked (memories rearranged) and added a little: in the Diocese of Trier Vandelbert ca. 848, in Mainz archbishop. Raban the Maurus in the middle of the 9th century. memory for all days), in Lyon approx. 858 Adon later archbishop. Viennese (there are very extensive legends about the saints, begins December 25), Uzuard Benedictine near Paris ca. 8585 and Notker in Switzerland ca. 894 (Arch. Sergius, Full month east. I, 62–73.) The Monthly Book was published by Morcelli S. Μηνολόγιον τω ν εὐαγγελίων ἑορταστικω ν s. Calendarium eccl. Const. R. 1788, with notes, 2 vols. Rus. lane at the arch. Sergius. Full months eastern I, 409–412. The month book in Greek is close to it. handwritten Gospels of the 8th-9th centuries. Moscow Synod. bib. No. 42; memory for 116 days; there is Herman K-polsky. Ep. Zephaniah. Modern life and liturgy of the Jacobites and Nestorians, 270 etc. Vacant-Mangenot. Dictionnaire de théologie catholique, I, 1858. (Petit L., Arménie). Armenian-Gregorian calendar for 1910 Ancient Coptic monthly books published by Scldenius De synedriis, Anstelod. 1678, III, 15; the latest memories are in one of them in the 8th century, in the other in the 12th century. Two calendars of the XIV and XV centuries. published by Mai A. Script. vet mova coll. t. IX. Bishop's modern Copt calendar. Porphyria, Creed, worship... of the Copts 95 etc. Abyssinian Calendar of the 15th century. ed. Ludolfus J. Historia aethiopica, 1691, II, 389. Kellner, Heortologie 215. Arch. Sergius, Mon. months eastern I, 393. Ep. Porfiry, Creed, worship ... of the Copts, 95yu Turaev, Abyssinia, Orthodox. Theologian encycl. I, 73. We saw above (p. 298) that Epiphanius of Cyprus celebrated the Nativity of Christ on January 6; therefore, there could not be a separate feast of Epiphany from it. damn Sl. 2 for Christmas Sergius, Full. month. eastern I, 400. Feofan, Chronograph. under 534, George Amartol and Nikephoros Callistus (Ecclesiastical History. XVII, 28) attribute this to Justin. Gregory Tur. East. francs X, 31. Kellner, Heortologie, 106. John the Faster, 6th century. ascribes the following rule: “we decree for the worldly that they should abstain from meat on two days of Lent, i.e. in Philippi Lent and in Lent. St. Apostles" (Oudin, Comment. litt. in Lib. penitential. I, 1467. - (Jer. Alexy) Historical reasoning about fasting, 30, 6. Bolland, Acta sanct. Feb. II, 770 sq. Arch. Filaret, Historian. review singers, 196. This word is used in this meaning in Typika imp. Irina, ch. 24. (Migne, atrol. s. gr. t. 127) and in Codin, Curopal. 5, 2. Sophocles E. Greek Lexicon, New York, 1888, 797. The kontakia and ikos of the Annunciation, which now constitute the akathist to the Mother of God, but in the ancient menaia (for example, Moscow Typogr. (The Tale of the Unsaddled One, Triodion). That the akathist kontakia and ikos could have been originally composed for the Annunciation, and then adapted to commemorate the war, in addition to their content, is clear from the options in kontakion 1: “thy servants,” “thy servant,” “hail.” Archim. Amphilochius Kodakarius in Greek. vile XII-XIII centuries M. 1879, 15. Sometimes there is an extra letter in an acrostic poem. Mansvetov, Church. mouth 371. Poetic meter in Greek church song was discovered very recently by Cardinal Pitra On hymnographie de l'églisr grecque, R. 1867 (the book is reviewed by Vasiliev A. “On Greek church chants” in the Byzantine Temporary, St. Petersburg. 1896b III, 582 etc.). Before this, it was thought that Greek church song follows the rhythm of biblical poetry, the essence of which is still debated, but the majority reduces it to parallelism of members. However, the teaching of the 17th century. vaguely foresaw the opening of Patras. So Baronius noticed that in the manuscript of the canons there is punctuation, which sometimes goes against the meaning and serves, apparently, to preserve a certain size (Baronius, Annales ecclesiast, Moguntiae 1501, p. 1054). Vagnereck S. Pietas Mariana, Monachii, 1647, p. 32) says that when reading the Menaion he heard, as it were, the voice of an unknown muse. Vita s. Gregorii II, 6. Migne Patrol. s. I.t. 75, col. 90. It also says here that Gregory founded a school (corporation) of singers in Rome, which, according to other reports, consisted of 7 subdeacons and 15–20 boys. Nikel E. Geschichte der Catholichen Kirchcnusik. Bresl. 1908. S. 110. Preserved in manuscript XIV to Paris. National bib. No. 260. Razumovsky, Church. singing in Russia, 44. The organs make the difference here. But they appeared very late in Roman Catholic worship. Although the Liber pontificalis attributes to Pope Vitalian † 671 the introduction of the organ into Italian churches, and a number of historians repeat the news of the sending of an organ by Constantine Copronymus to Pepin in 757 and imp. Michael I Charles Vel, but also in the 9th-12th centuries. the organ meets opponents in the west: they were the famous liturgist Amalarius (IX century), the Scottish abbot Ealred (XII century), the famous theologian Thomas Aquinas, and later Erasmus (Luft, Liturgik II, 258. Binterim, Die vorzüglichste Denkm IV, I, 55. Arch. Philaret. Historical review of hymns, 264). You might be interested in: