About the autographs of Diomid Serkov and the collection “Kryny villages”

The history of studying the activities of the scribe Diomid Serkov and the collection he compiled “Kriny Selnye” is very short. It was presented in an article by D. M. Bulanin and A. A. Turilov, 1 who characterized the composition and structure of the collection, named 7 of its lists and indicated “The Flower Garden of the Holy Monk Dorotheus” as the source of most of its texts. The latter position was disputed in an article by the author of this work. 2 The study of “Krinov villages” is not isolated, but in the context of the history of collections of the 17th century. made it possible to establish that it does not go back to the “Flower Garden of the Holy Monk Dorotheus”, but to a collection, which, most likely, was called Eldership, 3 was created on the basis of the Flower Garden and in turn served as a common source for the Eldership of the cellarer of the Kirillo-Belozersky Monastery Matthew Nikiforov and “Krinov villages”. The number of lists of the collection of interest to us in this article has been significantly increased. 4 “The village villages” is a collection of the author’s, and both articles in one way or another touched upon the issue of the autographs of its creator Diomid Serkov. Nevertheless, this question still remains not fully clarified. D. M. Bulanin and A. A. Turilov named the list of the Russian National Library, collection. SPbDA, No. 196 with the autograph of Diomid Serkov based on the identity of his handwriting with the handwriting of the RNL manuscript, F.I.187 and cited a scribal entry from this manuscript: “In the current year 205 of April, on the 24th day, the 16th book “The Crown of Faith” was written by the labor of the many-sinner D.Y.S.S. for the holy benefit of those who honor. Amen" (RNB, F.I.187, l. 269). This statement of D. M. Bulanin and A. A. Turilov was given some uncertainty by the following remark, made with reference to K. Kalaidovich and P. Stroev, who described this manuscript: 5 “The learned authors of the description of the manuscript, who probably had additional information, deciphered (the name of the compiler - S.S.) as “Diomid Yakovlev son of Serkov.” 6 The learned authors actually had this information, and they took it from the same manuscript in which on fol. 270 rev. Another scribal entry was made: “In the current year 205, this book was written by the 16th sinner Diomede Yakovlev’s son Serkov for holy benefit.” Thus, the initials were deciphered not by the learned authors, but by the copyist of the book himself. Manuscript RNL, F.I.187 – a collection containing “The Crown of the Catholic Faith” by Simeon of Polotsk and “The Book of Brief Catechetical Questions and Answers” ​​by the same author. Diomid Serkov rewrote both of these works, and made one postscript at the end of the first, and the other at the beginning of the second. 7 Thus, there should be no doubt about the name of the copyist of this manuscript. Manuscript of the Russian National Library, collection. SPbDA, No. 196 and the manuscript of the Russian National Library, collected by us, which we are introducing into scientific circulation. OLDP, O.213 8 were rewritten by the same scribe, this is evidenced not only by the identity of their handwriting with the handwriting of the NLR manuscript, F.I.187, but also by the name contained in the title of the collection: “The book spoken by Kriny villages, or Beautiful Flowers, having gathered from the Divine Scripture for the sake of spiritual salvation and been written (SPbDA, no. 196 – subscribed to) the hard work of the sinful Diomid Yakovlev’s son [Serkov]” (OLDP, 0.213, l. 9). The surname, taken in square brackets, is encrypted in the form of a monogram in the lower right corner of the engraved frame (see Fig. 1 and 2). The scribes who later worked on copying the collection “Kriny Selnye”, as a rule, could not decipher the monogram and did not reproduce it in their lists, with the exception of a single case, so it is present only in the autographs of Diomid Serkov and in the list of the Archive of the St. Petersburg Institute of Foreign Affairs of the Russian Academy of Sciences, coll. 238 (col. N.P. Likhachev), op. 1, No. 209. 9 Researchers who addressed the above Fig. 1. Autograph of Diomid Serkov (RNB, collection of SPbDA, No. 196, l. 9) Fig. 2. Autograph of Diomid Serkov (RNB, collection of OLDP, 0.213, l. 9) list of the Theological Academy, the monogram was either not read, or it was deciphered incorrectly. 10 These two autographs of “Krinov villages” were written at approximately the same time. This can be judged from the paper used in these collections. 1, 2). Most of both books are written on paper with two types of filigree, named in the album by T.V. Dianova and JI. M. Kostyukhina “Filigree of the 17th century” “human figure”. 11 In fact, this is the Virgin and Child (full-length), above whom two angels are holding a crown. The image is enclosed in a radiant oval. For the closest version, see 1) Laucevicius, No. 2493 (1682,1683), No. 2494 (1685, 1685, 1687,1690); 2) Dianova, Kostyukhina, II, No. 1247 (1688). 3) In both collections there is also paper with filigree, on which a woman with a flower and a man with a cup are depicted. We could not find an analogue to our watermark. In the album of E. Laucevicius there are 72 similar signs (No. 1 – 72), the earliest is 1647, the latest is 1781. Dianova, Kostyukhina, II has 20 images (No. 1251–1270), the earliest dates from 1670, the latest from 1697. Perhaps the closest option to our sign is: Dianova, Kostyukhina, II, No. 1265 (1697). 4) In both autographs there is paper with Seven provinces filigree of several types. 12 5) Repeatedly in the SPbDA manuscript, No. 196, a watermark appears - a jester, on whose collar there are seven bells; a piece of such paper (l. 10) is also in the OLDP manuscript, O.213. 6) The coat of arms is also found several times in the SPbDA collection, No. 196 (there is an arrow across the field, on both sides of which there is a flower with six petals). The closest, but far from identical version, see: Dianova, Kostyukhina, II, No. 282 (1696, 1697 – 1698). This sign appears once (on fol. 17) in the OLDP manuscript, O.213. 13 The presence of the same paper in these two manuscripts is an indicative fact for us. It turns out that the creator of the collection himself immediately copies it. Moreover, it is likely that these two autographs of “Krinov Selny” are not the only ones. These two lists are not identical. Their main composition, dating back to the collection “Old Age,” is the same. The difference between them lies in the author’s part of the collection, which fully belongs to Diomid Serkov himself. In the manuscript of the Theological Academy, unlike the manuscript of the OLDP, the last parts of the collection are missing - “Admonition” and “Conclusion”. Thus, at the moment, the list of RNB, OLDP, O.213 is the only complete autograph of Diomid Serkov. The chapter entitled “The End” (see Appendix 1) is a text written in unequal verse, based on the acrostic “DIOMID YAKOVLEV SN SERKOV YAMI” (SN is nothing more than the subtitle spelling of the word “son”). The letters that make up the acrostic are highlighted in cinnabar. At first glance, if we ignore the form of this work, this is a purely cliché, typical text of the afterword, consisting of etiquette formulas. However, it is interesting which formulas the author chooses from the total mass of them. For Diomid Serkov, the key concepts are teaching (“About the written gods, teach your neighbors and friends...”) and benefit (“...beloved for everyone to read at a crawl”), and the latter idea is characteristic of all his additions to the manuscript of the Russian National Library, F.I.187. Subsequently, the scribes who copied the collection “Kriny Selnye” no longer accepted the acrostic poem. Thus, although in the manuscript of the NLR, Q.1.1151 the text of the “Conclusion” is complete, the breakdown into verses is observed, but only the initial letters of every second verse are highlighted with cinnabar. In the full text of the “Endings” of the IRLI manuscript, Ancient storage facility named after. V.I. Malysheva, Latgale collection, No. 451, the breakdown into verses is not preserved and the acrostic is not highlighted. In the SPbDA manuscript, AII 195, the text is not only distorted and shortened, the breakdown into verses is not preserved and the structure of the verse is destroyed, the letters are highlighted in cinnabar very arbitrarily. 14 So, the list of RNL, OLDP, O.213 is not only the only complete autograph, but also the only complete list of “Krinov villages”, in which not only all parts and all chapters of the collection are present, not only the structure of the final poetic text is maintained, but also the acrostic is highlighted. However, in this poem, already in the autograph, one erroneous fragment is read: “This book was written in the seven thousand year of the first...”. Of course, in this case it should not be 7001, i.e. 1492 (taking into account the September year), but 7201 (1692). Whether this error was the original one, or whether there are (existed) other autographs with the correct reading, it is impossible to say now; the lists Q.I.1151 and Latg., No. 451 copy this error. 15 Let us return to the fact that it is quite remarkable that there are several autographs that are identically designed. D. M. Bulanin and A. A. Turilov wrote: “The fact that at least five copies of the book with pasted-in engravings is currently known indicates its almost serial production.” 16 There are now 8 known lists designed in this way, 17 and this number includes both autographs of Diomid Serkov. Thus, the production of this collection was put on stream by its compiler himself, i.e. the collection was compiled not for personal needs, but for replication and distribution among the general reader. At first glance, this statement contradicts what is said in the “Preface to the Dear Reader of this Book”: “By the grace and help of God, I have written this small little book, “Village Trees, or Beautiful Flowers,” having collected briefly from the Divine Scripture for my remembrance, and set it before me every day...” (emphasis added. – S.S.). This passage does not belong to Diomid Serkov, but is completely borrowed from its source. To show how Diomid Serkov’s collection fundamentally differs from the Starchestvo, to which it goes back, let’s compare the preface to “Krins of the Villages” with its source. The compiler of “Krinov villages” initially assumed the presence of a “kind reader.” He not only offers to read this collection “for the glory and honor of God,” he invites you on a journey through the “beautiful helicopter city” (cf. “many-colored helicopter city” by Simeon of Polotsk). A book is a beautiful garden, reading is a spiritual pleasure—ideas that are fully characteristic of the Russian Baroque, as well as the ideas of enlightenment and benefit that we encountered in “The End.” It is no coincidence that Diomid Serkov rewrites the works of Simeon of Polotsk; his views are probably very close to those of Simeon. And although “we do not have biographical information about the compiler of the collection,” 19 we can characterize him as a person of baroque culture. But it is not only belonging to the Baroque culture that distinguishes the collection “Kriny Selnye” from Eldership; there are also several other very significant differences. Eldership, with all the diversity of its types, is a monastic collection. Sometimes this is even emphasized in its title: “The book spoken by Eldership is extremely useful, as a monk deserves to be in his conscience.” 20 There is not a single article in “Krinov villages” that would be intended exclusively for the monk. “Kryny Selnye” is a collection for a Christian. This is how subsequent scribes understood it. Two lists of “Village Krins” - RNL, collection. Titova, No. 1089, first quarter of the 18th century. 21 and RNL, collection. Mikhailovsky, O.46, con. XVII – beginning XVIII century 22 – after the “Admonition” instead of the “Conclusion” they contain “The Prayer of the Worker and the Writer of this Book” (see Appendix 2). We have no reason to attribute this text to Diomid Serkov. Rather, it belongs to a copyist-editor who sought to smooth out the pronounced authorial character of the collection. He removed the name from the title, writing: “... corrected by the hard work of a certain most pious man” (RNB, collected by Titov, no. 1089, l. 7; RNL, collected by Mikhailovsky, 0.46, l. 6), and placed instead of “The End” with the name of Diomid Serkov in the acrostic “Prayer” in the spirit of traditional afterwords by nameless medieval authors. This editor perfectly understood who the addressee of this collection was - “the God-gathered couple of Orthodoxy, the father and brethren of the sanctified, and the clergy, and the simple, and all those who advance in piety and adhere to the divine dogmas of the Scriptures,” i.e., the widest circle of readers, both monks and laity. Due to this broad focus, “Kriny Selnye” loses the personal touch that Eldership had. Very often, the Eldership is a collection compiled by a monk for his own needs (see, for example, the Eldership of Matthew Nikiforov), for the needs of a certain group of monks (for example, for the “new monks”), for a certain monastery (see, for example, the Eldership translation of the Kirillov Monastery). 23 Without a specific addressee and being a completely baroque collection intended for the spiritual enlightenment of the general reader, “Kriny Selynye” nevertheless retains the imprint of one personality, the personality of its compiler. In Appendix 1 we publish perhaps the most characteristic text by Diomid Serkov - “The End” according to his autograph in the manuscript of the Russian National Library, collection. OLDP, O.213, for comparison we offer what we believe is an editorial afterword from the manuscript of the Russian National Library, collection. Titova, No. 1089. Today, O beloved ones, collect crins and beautiful flowers. And create an all-good life about the Lord God. Teach your neighbors and neighbors about the written gods, I pray you do these things too, For these sakes, you will be worthy of receiving eternal blessings, Yes, and in the unflickering light I will live with the angels. As if all those who exist there glorify God forever. To Tr(oi)tse with angelic faces they praise. Oh, what a gift God gives to the earthly in heaven, // To please him, they will accept him for their needs. l. 288 rpm Dear one in Christ, king of all, make us worthy of your love for mankind, We will also be the heir of your kingdom. I kindly beg you, the readers, for this, I wish my own rudeness to be corrected. Most of all, correct our prudence, Leave a humble and merciful servant to your own. Love my zeal more than ever, Don’t put my zealous labors in vain. // This book was written in the seven thousand year of the first, l. 289 O hedgehog should praise the Creator of goodness, Everything he builds, whatever he pleases, Like the king and God for all the glory. The month of November was written on the day And I gave myself over to everyone to read it at a crawl. (RNB, collected by OLDP, Q.2I3, l. 288 – 289) (RNB, collected by Titov, No. 1089) Bulanin D.M., Turilov A.A. Serkov Diomid Yakovlev // Dictionary of scribes. St. Petersburg, 1998. Issue. 3, part 3. pp. 351–354. Semyachko S.A. On the history of collections of the 17th century (Eldership, Flower Garden of the Hieromonk Dorotheus, Kryny villages) // TODRL. St. Petersburg, 2003. T. 53. pp. 216–247. The term “eldership” was used to designate both paterikons and monastic collections of a certain type (see about this: Smirnov D. D. Articles “From Eldership” in handwritten collections of the 17th-19th centuries // Russian book in pre-revolutionary Siberia: Manuscript and printed book in the east of the country. Novosibirsk, 1992. pp. 156–174; Semyachko S.A. On the history of collections of the 17th century... P. 216–217), in this work we use it in the second meaning. Currently, 21 lists of collections are known from collections in Moscow, St. Petersburg and Tver. Kalaidovich K., Stroev P. Detailed description of the Slavic-Russian manuscripts of Count F. A. Tolstoy M, 1825 P 36–37 Bulanin D.M., Turilov A.A. Serkov Diomid Yakovlev S 352 It is quite possible that the two parts of this collection initially existed as separate books. They are written on different paper - the first part is on paper with a watermark in the form of the letters “ZB”, the second part is on paper without a sign, only with vergers and pontusots. The binding paper dates back to a much later time - it is blue paper with the coat of arms of the city of Yaroslavl and the date “1817”. Their design is also somewhat different - in the first part the engravings precede the text of many chapters, and in the second part there is only one engraved frame in which the title is inscribed. If these parts existed separately for some time, it is not surprising that they were both signed by a copyist. We cannot yet explain what the words from these notes by Diomid Serkov “book 16” mean. This manuscript was indicated by us for the first time in the article “On the history of collections of the 17th century”, where we were not able to give a detailed description of it, but only pointed out the similarity of its handwriting with the handwriting of the manuscript of the Russian National Library, collection. SPbDA, No. 196 and for the presence of the author’s monogram S.A. Semyachko. “On the history of collections of the 17th century” C 243, note. 70 This manuscript is not Diomid Serkov’s autograph; it is written in a different handwriting and has a violation in the acrostic poem containing the author’s name (fol. 223–224). Author of the description of the manuscript of the Russian National Library, collection. SPbDA, No. AII 195 refers to the list of the Russian National Library, collection. SPbDA, No. 196, quotes that part of the title that contains the name of the “writer”, but does not indicate the surname, probably having failed to consult the monogram (Alphabetical index of books and manuscripts received by the library of the St. Petersburg Theological Academy in 1891 and 1892. St. Petersburg, 1893 P. 220, note), but describing the manuscript RNL, collection SPbDA, No. 196 A Rodossky read the monogram as the letters “M V” written in ligature (Rodossky A. Description of 432 manuscripts belonging to the St. Petersburg Theological Academy and constituting its first collection of St. Petersburg, 1893 P. 213) Dianova, Kostyukhina, II S. 35 In passing, we note that although the third autograph of Diomid Serkov, the collection of works of Simeon of Polotsk he rewrote, was written on a different paper, not found in the manuscripts of SPbDA, No. 196 and OLDP, O 213, it uses two sheets - l. 6 ill. 149 (a scrap of the sheet to which the engraving is glued) – with this filigree. In addition to the types of paper common to the two manuscripts, the above-mentioned collections also contain other paper, but since we are not faced with the issue of dating these manuscripts, the exact identification of watermarks is not important for us; it is important for us to note only the presence of the same paper in the two manuscripts It is no coincidence that the publisher of this text perceived it as rhymed prose (see: Alphabetical index... P. 221). In the manuscript of the Archive of the St. Petersburg Institute of the Russian Academy of Sciences, coll. 238, op. 1, No. 209, l. 223 rev. – 224 contains a unique reading: “This book was written seven thousand two hundred and one for ten years,” i.e., it means 7211 (1702, taking into account the September year, see below: “The month of November on the 18th day”). Most likely, this is the time of creation of this list. Bulanin D. M., Turilov A. A. Serkov Diomid Yakovlev. P. 352. For their codes, see: Semyachko S.A. On the history of collections of the 17th century... P. 243 – 244. The only thing not noted in this list is the list from the Archive of the St. Petersburg Institute of Foreign Affairs of the Russian Academy of Sciences, coll. 238, op. 1, no. 209. For a description of the Eldership, which served as a source for Diomid Serkov, see: Semyachko S.A. On the history of collections of the 17th century... P. 244 – 246. In the only manuscript of the Russian National Library reflecting the composition of this Eldership, collected. Titova, No. 3297, the article we are interested in has not been preserved. Therefore, we present its text according to the Eldership of the cellarer of the Kirillo-Belozersky Monastery, Matthew Nikiforov, as well as “Kriny villages,” which goes back to the Eldership-protographer. Matthew Nikiforov, while changing the composition of the collection, did not change its type and purpose. Bulanin D.M., Turilov A.A. Serkov Diomid Yakovlev. P. 351. Semyachko S. A. On the history of collections of the 17th century... P. 217. The text is written on paper with two types of filigree: 1) Seven provinces, ligature AN - closest to this image, but with different letters, sign: Laucevicius, No. 2317 (1702); 2) coat of arms of the city of Amsterdam, BEAVVAIS - type: Dianova. Coat of arms, No. 387 (1711, 1712, 1714, 1715, 1716, 1716, 1719). Written on paper with filigree “coat of arms of the city of Amsterdam” of two types: 1) type: Dianova. Coat of arms, No. 311 (1714, 1719, 1721, 1723, 1724, 1727), 325 a, b (1719), 325 c (1723), 341 (1727, 1730), 342 (1727, 1727, 1730) – large part of the manuscript (the exact determination of filigree is somewhat difficult, since the countermark falls on the cut of the sheet); 2) type: Dianova. Coat of arms, No. 358 (1692–1693) – several sheets. Semyachko S. A. On the history of collections of the 17th century... P. 218, note. 18.