Служба Успению Пресвятой Богородицы

I cried out verses to the Lord As the initial hymns of the service, these stichera depict the very essence of the event, believing it to be that the Dormition of the Mother of God, as the bearer of life (1st “O wondrous miracle”), as the throne of God (2nd “Wonderful are your mysteries”), could only be a joyful, holy and glorious repose into heaven, why the event (3rd “They glorify your Assumption”) - and this is its main meaning - caused glorification and joy of angels and people with all the ranks of both. The final stichera “By God's initial wave” gives a picture of the event in its most basic, but most striking features on its visible, but mostly invisible side (the participation of angels in the burial along with the apostles), ending with a prayer to the deceased for the unceasing preservation and salvation of Her new people. Such an exhaustive glorification of the event is given by this one - the first only - group of festive songs. O wondrous miracle: the Source of Life is placed in the grave, and the grave is a ladder to heaven: rejoice, Gethsemane, O holy house of God. Let us cry, faithful ones, to Gabriel before the chief official: O full of grace, rejoice, the Lord is with you, grant your great mercy to the world. 0 wonderful miracle! The Source of Life is placed in the coffin 15 and the grave 16 becomes a stairway to heaven; rejoice, Gethsemane, holy house of the Mother of God! 17 let us exclaim, faithful ones, with 18 Gabriel at the head 19: O full of grace, rejoice 20, the Lord is with you, 21 giving great mercy to the world through you. (Thrice) Wonderful are your secrets, Mother of God, the throne of the Most High appeared to you, O Lady, and from earth to heaven you passed away today. Your glory is divine, miracles are shining like God. Virgos, ascend to the heights with the Queen Matter. O blessed one, rejoice, the Lord is with you, grant great mercy to the world. Marvelous are 22 Your secrets, Mother of God 23: You, Lady, appeared as the throne of the Most High and today you passed 24 from earth 25 to heaven. Godlike is Your glory, shining with miracles befitting God. Virgos, ascend to height 26 with the Mother of the King. O full of grace, rejoice, the Lord is with you, giving great mercy to the world through you. (Thrice) Your dormition is glorified by powers and thrones, principalities and dominions, powers and cherubs and terrible seraphim; The earthly creatures rejoice, rejoicing in Your divine glory; The king falls with the archangels and angels and sings: O full of grace, rejoice, the Lord is with you, grant great mercy to the world. Your dormition 27 is glorified by powers and thrones, principalities and dominions, powers 28, cherubim and terrible 29 seraphim; the earthly ones rejoice, flaunting 30 Your divine glory; the kings fall down with the archangels and 31 angels and sing: O full of grace, rejoice, the Lord is with you, giving great mercy to the world through you. (twice) Glory even now, the same voice 32 With God's first wave from everywhere, the God-loving apostles, lifting up the clouds on high, have reached Your most pure and life-giving body, kindly to the forehead; the exceeding heavenly powers, having come with their Lord, the God-pleasing and most pure body before us, were overcome with horror, beautifully before and invisibly crying out to the supreme bureaucracy: behold, the All-Tsarina, the Lady of God, has come; Take up the gates and lift up this most peacefully, everlasting Mother of Light. Because for the sake of salvation for all mankind, we cannot look at Nyuzha, and we are weak to render her worthy honor; For that which is exceedingly excellent passes all mind. In the same way, Most Pure Mother of God, ever living with the life-giving King and Nativity, praying to preserve and save your new people from every evil spirit; Your representation as a money-grubber is forever and ever more blessed. (Chapter 1) At the behest of 33 the Godhead 34, from everywhere 35 raised high by clouds, the God-bearing 36 apostles, (Chapter 5) arriving at your most pure and life-giving 37 body 38 with a special feeling 39 kissed (him); (chapter 2) the highest 40 heavenly powers, who came with their Lord, seeing off 41 the one who accepted God and your most pure 42 body, overwhelmed with horror 43, harmoniously 44 preceded 45 (chapter 6) and invisibly exclaimed to the highest ranks: here has come the All-Tsarina Goddess; (chapter 3) remove gate 46 and peacefully accept Her, this Mother of the ever-existing Light; (chapter 7) for through Her the salvation of people took place in all their generations; We cannot 47 look at Her 48 (chapter 4) and it is impossible to render 49 worthy honor to Her 50, for Her superiority 51 is beyond any thought. (chapter 8) So, Most Pure Mother of God, always living with the life-bearing 52 King, and Your Child 53, constantly 54 pray for the preservation 55 and salvation of Your new people 56 from any enemy 57 attack 58; for we have acquired Your intercession 59 (chap. 1) for centuries, luminously 60 pleasing 61 (You). The same as for the Nativity of the Virgin Mary: 1st – Patriarch Jacob’s vision of a mysterious staircase (Gen. 28:11–17). 2nd – the prophet Ezekiel’s vision of the closed eastern door of the church (Ezek. 43:27–44:4). 3rd – the house and table of Wisdom (Proverbs 9:1–11). See Nativity of the Virgin Mary pp. 39–47. The stichera set themselves the goal of comprehensively revealing the meaning of the event and therefore begin (1st stichera “Like a witness”) with its meaning for the closest participants - the apostles. Then the event is viewed from the broadest point of view in its relation to the entire creation (2nd stichera “Even the highest of heaven”) and from the highest point of view in its relation to God the Creator – Father and Son (3rd stichera “The All-Immaculate Bride”). The particular meaning of the event is indicated for the world (4th stichera “Come, all ye ends”), the Church (5th stichera “Come, ye council of the idle”) and for the Mother of God Herself (6th stichera “Sing, ye people”). It is like the self-witness of the Word and the servants and the Mother who is in the flesh to see His Dormition, the final sacrament is upon Her; for not only do they see the ascension of Savior from the earth, but also those who gave birth bear witness to His repose. Also, gathered from everywhere by divine power, Zion reached, and the cherubs who went to heaven were sent above; We, too, worship her, as if she were praying for our souls. It was necessary for 62 eyewitnesses 63 and servants of the Word to see 64 and the Dormition in the flesh of His Mother, since (it was) the final sacrament over Her 65, so that they would not only see the ascension 66 of the Savior 67 from the earth, but also be witnesses 68 of the repose 69 of Her who gave birth to Him. That is why 70, gathered 71 from everywhere by Divine power, they arrived in Zion and escorted the Highest Cherubim 72 going to heaven. We and we bow to her as one who prays for our souls. Even the most glorious cherub, who is the highest in heaven, and the most honest of all creatures, who, for the sake of the purity of the everlasting Being, was a friend of the former, in the Son’s hand today, with all-holiness, betrays his soul, and with She is filled with all kinds of joy, and gives us great mercy. Being higher than the heavens and more glorious than the cherubim, 73 surpassing all creation in honor, Having become for its excellent purity 74 a shelter for the eternal Being, today into the hands of the Son she betrays 75 the all-holy soul, and with Her everything is filled with joy 76, and great mercy is given to us. The All-Immaculate Bride and Mother of the Father’s Favor, Who was named to God in His dwelling place of unfused union, today betrays the most pure soul to the Creator and God, even the bodiless forces will divinely lift, and to The present Mother of the Belly, the light of the unapproachable Light, the salvation of the faithful and the hope of our souls, appears to the belly. The All-Immaculate Bride and Mother of the Father's Benevolence 78, destined for God in the dwelling of His unfused unity, 79 today betrays to the Creator and God the most pure 80 soul, which the forces of the disembodied receive in a God-appropriate manner, and the real Mother of Life, the candle of unapproachable Light, the salvation of the faithful and the hope of our souls, is brought to life 81. Come, all the ends of the earth, let us praise the honorable repose of the Mother of God, for in the hands of the Son we place an immaculate soul. Moreover, by Her holy Dormition the world was revived, in psalms and songs and spiritual songs with the disembodied and the apostles celebrate with light. Come, O borders of the earth, let us glorify 82 the reverently revered repose of the Mother of God, for She gave 83 an immaculate soul into the hands of the Son; Therefore, with Her holy Dormition, the world was enlivened 84 and brightly celebrates in psalms, hymns and spiritual songs 85 with the disembodied and the apostles. Glory, voice 5. Feofanovo 86 Come, assembly of the idle, come, and let us form a face, come, crown the Church with hymns with the repose of the Ark of God. Today, the sky stretches out its depths, receiving the Inconceivable One who gave birth to all; and the earth, the Source of Life, giving blessing, is adorned with splendor. The angels make up the face of the apostles, looking terribly from belly to belly presenting the One who gave birth to the Chief of life. Let us all bow down to Her in prayer: do not forget to appropriate, O Lady, those who faithfully celebrate Your all-holy Dormition. Come, a meeting of 87 lovers of holidays, come, and let us form a 88 choir, come, let us crown with 89 songs the Church (on the occasion of) the repose of 90 the Icon 91 of God; for today the sky extends 92 its embrace, accepting the One who gave birth to the Inconceivable 93 in nothing, and the earth, returning the source of life - the blessing 94, is adorned 95 with splendor. The angels form a choir 96 with the apostles, looking 97 with awe 98 at the One who is conveyed from life to life, who gave birth to the Chief of life. Let us all bow to Her, praying: do not forget 99, Lady, the close 100 kinship 101 of those who faithfully celebrate Your Dormition. Sing, people, to the Mother of our God, sing: today He who incarnates from Her without a seed betrays His all-bright soul into His most pure hands, He unceasingly prays to Him to grant peace to the universe and I have great mercy. Sing, people, sing praises to the Mother of our God, for today She betrays Her all-bright 102 soul into the pure palms of Him who was incarnated from Her without seed, 103 Whom she continually prays to grant peace and great mercy to the universe. These stichera dwell on the relationship between the event and the incarnation, explaining the former from the latter. In particular, the 1st stichera “Come, let us sing” generally establishes this connection; The 2nd “Song of David” takes the incarnation within the narrow confines of his earthly environment, like the birth of Christ from the seed of David; 3rd “Your All-Honorable Dormition” from the Incarnation deduces the significance of the event as much for the angelic world as for the human one. The final stichera “When You Came Out” depicts the participation of the apostles (as representatives of humanity) and people in the burial. All stichera, like hitherto only the final one, end with a prayer, which is natural after the litia (cf. the Nativity of the Blessed Virgin Mary). Come, people, let us sing to the Most Holy Pure Virgin, from whom the Word of the Father came incarnate, calling and saying: Blessed are You among women, blessed is the womb that contains Christ. Having commended my soul to the holy hands, I pray, O Most Pure One, that our souls may be saved. Come, let us sing, O people, to the Most Holy Pure Virgin, from whom the incarnate Word of the Father passed inexpressibly, (let us sing), exclaiming and saying: Blessed are You among women; blessed is the womb that contains Christ. Having entrusted your soul into His holy hands, pray, Most Pure One, for the salvation of our souls. Verse: Rise, O Lord, in Thy rest, Thou and the ark of Thy holiness. Rise, O Lord, to the (place of) Your rest, You and the ark of Your holiness (Ps. 131) 104. Today, people, let us sing the hymn of David to Christ God: the Virgin King will be brought in her footsteps, and sincere Her will be brought in joy and joy. For from the seed of David, even for the sake of us we are made alive in the heart of His Son and Master, gloriously and more than words, even as the Mother of God sings, crying and saying: save us, those who confess Thee, Mother of God, from every situation, and deliver our souls from troubles. Let us sing David’s song today, people, to Christ God: “They will be brought, he said, to the King, virgins will follow Her, and Her loved ones will be brought in joy and joy” 105. For She who 106 is from the seed of David, She through whom we are deified, is presented gloriously and above words into the hands of Her Son and Master 107 . Singing Her as the Mother of God, we exclaim and say: save us, who confess You as the Mother of God, from all danger, and deliver our souls from troubles. Verse: The Lord swears to David in truth and will not deny it. The Lord swore to David the truth and will not deny it (Ps. 131:11) 108. We honor Your all-honorable Dormition, Most Holy Pure Virgin, the multitude of angels in heaven and the human race on earth, for you were the Mother of the Creator of all, Christ God. Do not cease praying for us, we pray, who have placed their trust in You and God, the Mother of God, All-Singing and Unartificial. We bless Your all-holy Dormition, Most Holy Virgin Pure 1st stichera, the multitude of 109 angels in heaven and the human race on earth, since You have become the Mother of the Creator of all, Christ God. Do not stop 110, we ask, to beg for us, who have placed our hope 111 with God in You, Mother of God, all-glorified and who has not experienced marriage. Glory and now, the same voice. When You came forth, O Virgin Mother of God, from You Who was born ineffably, James was the brother of God and the first priest, and Peter was the most honorable leader, the chief of theologians, and all the honorable apostles the face revealed by theology, the hymn-glorifying divine and terrible sacrament of Christ God; and Your life-giving and God-pleasing body was buried, rejoicing, All-Singing. Above the most holy and oldest angelic powers, marveling at miracles, the verb joined one another: take up your gates, and receive the Creator who gave birth to the heavens and earth; With our praises let us glorify the honorable and holy body that contains us the Invisible One and the Lord. In the same way, we, celebrating Your memory, cry out to You, singing: lift up the Christian horn, and save our souls. When You, Virgin Mother of God 112, departed to the ineffable One who was born of You, James, the brother of God 113 and the first hierarch 114, was present, as well as Peter, the most honorable head 115, the chief of 116 theologians, and the entire divine face of the 117 apostles; singing 118 with the clearest 119 theology 120 the divine and terrible 121 sacrament of the economy of Christ God and burying 122 Your life-giving body that accepted God, Sung by all, they rejoiced; and from above the most holy and elder 123 angelic forces, marveling at the miracle, bowed 124 to each other, saying: lift up your gates 125 and receive the One who gave birth to the Creator of heaven and earth, let us sing with praises 126 the reverently revered and holy body that contains the Invisible 127 by us and the Lord (our). Therefore, we, celebrating Your memory 128, exclaim to You, O Glorified One: exalt the strength of Christians and save our souls. In order to reveal the very essence of the event, which is usually done in a troparion, the present troparion compares the celebrated event - the Dormition of the Mother of God - with the most important event in the life of the Mother of God - with Her birth of the Son of God and finds, first of all, a correspondence between them in the fact that both completely went beyond the boundaries of nature, and the first was conditioned by the second: having become the Mother of Life, the Most Holy Theotokos could not die in the proper sense, but only move on to real life from this illusory and incomplete; Through this event, it receives a corresponding meaning for us: the deliverance of our souls from death through the prayers of the Mother of God. At Christmas you preserved your virginity, at the Dormition you did not forsake the world, O Mother of God; You have come to the life, Mother of the Life of the Life, and through Your prayers you have delivered our souls from death. During childbirth You preserved your virginity; at your Dormition You did not abandon 129 the world, Mother of God; You came to life, being the Mother of Life, and through Your prayers you deliver 130 our souls from death. As the initial songs of the service, they speak about the event from the beginning, and the 1st “The Most Honorable Face” gives the simplest external picture of it on the visible and invisible sides (apostles and angels), and the 2nd “In Your Nativity” depicts the inner side of the event, its meaning, continuing the comparison of the Assumption with the Nativity of Christ begun in the troparion: seedless conception and incorruption, husbandless mammals and the fragrant death of the Mother of God. Just as the 1st session ends with a general remark about the faithful celebration of the event, so the 2nd, in accordance with the content, invites us to more honestly sing the angelic greeting to the Mother of God at the Annunciation (preliminary of the polyeleos joy). According to the 1st verse, sedalina, voice 1. Similar to: Thy Sepulcher, O Savior. The all-honorable face of the most wise apostles gathered to wonderfully bury your most pure body, the All-Singing Mother of God, with whom a multitude of angels and angels also sang, your repose is honorably praised, even by faith Let's celebrate. The venerable face of the wise 131 apostles was miraculously gathered 132 for the 133 honorable burial of Your most pure body, Mother of God Glorified, and with them 134 and many 135 angels sang, reverently praising Your repose, which we (with) faith celebrate. According to the 2nd verse, sedalina, voice 3. Similar to: The beauty of virginity. In Your Nativity there is seedless conception, in Your Dormition there is imperishable death; A miracle in a miracle came together, O Mother of God: how can the inexperienced nurse of children be pure? How can the Mother of God smell deathly peace? Also with the angel crying to You: Rejoice, O Blessed One. At Your Nativity (there was) seedless conception 136, at Your Dormition incorruptible 137 death; double 138 (miracle), miracle combined with miracle 139, Mother of God. For how can You, who have not experienced marriage, (turn out to be) the nurse of a baby 140, while remaining (still) pure 141? And how do You, Mother of God 142, (find yourself) under the yoke of death 143, (at least at the same time) fragrant with the world 144 Therefore, we exclaim to You with the angel: Rejoice, Full of Grace 145. The magnification glorifies the Most Holy Theotokos not as the “Blessed Virgin” (cf. Birth of God and Introduction), but as: 1) Mother of Christ, who has already revealed Himself to everyone as “God”, 2) as having proven all-immaculate throughout her life, and 3) adds to this “glorification” (Introduction: “we honor”) the event as “all-glorious” (Birth. B., Ved. without this.). The selected psalm (verses for magnification), in view of the exceptional importance of the event, opens its glorification not directly (cf. R.B.), but with the irrespective (cf. Century) glorification of God (vv. 1–4), moreover, in the exact words of the chosen psalm of the Nativity (precisely vv. 1–2), glorifies the Mother of God as the city of God (vv. 5–8) and the church (vv. 8–10); Turning to the event itself, the psalm depicts the feelings of the Mother of God at the moment of the event (vv. 11–12) and characterizes the event itself as the repose (vv. 13–14) of the very ark of God, strictly guarded by God in its holiness (vv. 15–16), in eternal holiness and glory (vv. 17–18). We magnify You, Most Immaculate Mother of Christ our God, and we glorify Your Dormition all-gloriously. We magnify You, Immaculate Mother of Christ our God, and glorify Your all-glorious Dormition 146. 1. Shout to the Lord, all the earth. Shout to the Lord, all the earth (Ps. 65:2a). Sing to His name (Ps. 65:2b). 3. Shout before the Lord the King. Shout 147 before the Lord the King (Ps. 97:6). 4. Confess to Him, praise His name. Confess to Him, praise 148 His name (Ps. 99:4 b). 5. In the city of the Lord of hosts, in the city of our God. In the city of the Lord of hosts, in the city of our God (Ps. 47:9 b). 6. His place will be in the world, and His dwelling place will be in Zion. There was His place in the world 149 and His dwelling place in Zion (Ps. 75:3). 7. The glorious saying was about you, the city of God. Glorious things were said about you, city of God (Ps. 87:3). 8. God is the foundation and forever. God founded it forever (Ps. 47:9c). 9 . The Most High has sanctified His village. The Most High sanctified His village (Ps. 45:5b). 10. Holiness and splendor are in His sanctuary. Holiness and splendor are in His sanctuary (Ps. 95:6) 150. 11. I will sing and sing in my glory. I will sing and sing in my glory 151 (Ps. 57:8 b). 12. Let us take the cup of salvation and call on the name of the Lord. I will take the cup of salvation and call on the name of the Lord (Ps. 116:4) 152. 13. In peace together I will fall asleep and rest. I will quickly fall asleep in peace 153 and calm down 154 (Ps. 4:9). 14. Turn, my soul, to your rest, for the Lord is gracious to you. Return, my soul, to your peace, return to the former peace that was before the disasters that befell you, for the Lord has prospered you (Ps. 114:6). 15. The Lord is righteous, cutting off the necks of sinners. The Lord is righteous: He cut 155 the necks of sinners (Ps. 129:14). 16. Rise, Lord, into Your rest, You and the ark of Your holiness. Rise, O Lord, to the (place of) Your rest, You and the ark of Your holiness (Ps. 132:8) 156. 17. Holiness befits Thy house, O Lord, for long days. Holiness befits your house, O Lord, for many days to come 157 (Ps. 92:5). 18. Let me remember Your name in every generation and generation. I will remember Your name from generation to generation (Ps. 44:18) 158. In accordance with his place in the most joyful and psalmic part of the service, he asks David to explain the meaning of the present holiday, seeing an indication of it in Ps. 44 (about the Queen at the right hand of the King), and invites especially women to rejoice in him, bearing in mind the prophecy of the same psalm (“virgins will be brought to the King after Her”). Sedalen, voice 4. Similar to: Joseph was surprised. Cry out, O David, that this holiday, which you sang of old in the book of psalms, Like the daughter of the Virgin and Virgin, place You on the monastery of Christ, Who was born from Ney without a seed. And for this reason the mothers and daughters and brides of Christ rejoice, crying out: Rejoice, O thou who art gone to the kingdom above. Declare, David, what this 159 holiday is, which you once sang in the book of psalms. “This is the daughter of the Virgin and the Virgin, (it is) Christ who reposed Her in those 160 monasteries, who was born of Her without seed. That is why the mothers, daughters and brides of Christ rejoice 161, exclaiming: Rejoice, O thou who has departed to the kingdom above” 162. The same as at the Nativity of the Most Holy Theotokos, but the verse to it is “Hear, daughters...” - an appeal to the Mother of the Son who appeared for Her on behalf of the Father. Let me remember Your name in every generation and generation. I will remember Your name from generation to generation (Ps. 44:18). Hear, Daughters, and see, and incline Your ear. Listen, Daughter, and look and incline Your ear (Ps. 44:11). See R.B. pp. 77, 89, 145. The usual thing on the feasts of the Mother of God at Matins is about the visit of the Most Holy Theotokos to righteous Elizabeth (Luke 1:39–49, 56), as it most clearly depicts the rights in words. Elizabeth and the Blessed Virgin herself, inspired by the Holy Spirit, the greatness of the Mother of God. While all the other songs of the holiday breathe joy about the Dormition of the Mother of God, which was actually Her resurrection to the future life, this stichera, which serves as a refrain to the penitential psalm of the 50th Psalm, is a lament at the bedside of the dying Mother of God: it paints a picture of Her last minutes, how the apostles surrounded Her bed and wept over it, led by the Apostle Peter; and the stichera concludes with a mournful prayer for the Mother of God’s preservation of Her flock, which, of course, is the entire Christian world, from everything that threatens it. According to Psalm 50, stichera, tone 6. When the repose of Thy most pure body was being prepared, then the apostles sat on their beds, trembling in vain of Thee; and look at the body, overcome with horror, Peter cried out to Thee with tears: O Virgin, I see Thee clearly stretched out simply, the belly of all, and I am surprised in the Nyzha of the future. life's pleasure. But, O Most Pure One, pray diligently to Your Son and Your God to save Your flock unharmed. When the repose of Your most pure body was being prepared, then the apostles, surrounding 164 the bed, looked at You with trepidation, and some, looking at the body, were overcome with amazement, and Peter exclaimed to You with tears: O Virgin, I clearly see You straight 165 prostrate 166, the life of all 167, and I am amazed 168 (by the One) in Whom enjoyment of the future life took root 169; but, O Most Pure One, pray fervently to the Son and Thy God for the preservation of 170 Thy flock 171 unharmed. Like the three most important feasts of the Lord, the Assumption has two canons of the best creators - St. Cosmas of Mayum and John of Damascus (VIII century). Canon Rev. Cosmas “Pre-embellished” in the 1st voice speaks more about the event itself, about its worldwide significance; canon, rev. John’s “I will open my mouth” in the 4th tone is more concerned with the very person of the Reposed One in her meaning for humanity. The peculiarity of the first canon is also expressed by its acrostic poem: “Let the godly wisdom triumph” - “Let the godly thinkers triumph,” which makes up an iambic hexameter, the 26 letters of which begin the chants of the canon. The second canon does not have an acrostic and contains 28 chants. Both canons are written in the usual meter of church songs, not following the laws of classical versification (how the 2nd canon differs from the canons of the same author for the three greatest holidays of the Lord - the Nativity of Christ, Epiphany and the 50th, but converges with his own Easter canon). The number of troparia in each song (2 or 3) corresponds to the size of the biblical songs, in which the second hymnographer is more generous than the first. The canons have the most solemn execution, as on the three greatest feasts of the Lord: each is sung on 8 with irmos twice and with its own double catavasia. Irmos, as always, are of particular importance in the canon. They are unique for the Assumption. The greatness of the holiday would allow one to expect that they would praise the event just as directly as Christmas and Epiphany ones. Expressing the connection between the Old Testament and the New, irmos can or, so to speak, have the right to speak about the celebrated event only to the extent that it is foreshadowed or predicted by the Old Testament, and then not all of them, but only those 8 Old Testament songs, based on which the irmos are compiled. But such an event as the death of the Mother of God was too distantly related to the expected salvation for the prophets to speak about it. As a result of this, the irmos of the Assumption have very little to do with the celebrated event and are generally devoted to the mystery of the Incarnation, the service of which was the main task of the life of the deceased. Of the irmos of the first canon (“Adorned with divine glory”), which make up the special irmos of the holiday, while the irmos of the second canon are general Theotokos with a slight adaptation to the holiday - of these irmos, after the first, which has a general introductory character, the 3rd, 4th and 5th consider the Incarnation from its different sides, from the point of view of the corresponding Old Testament songs: from the side of the foundation of the Church, this collective bride of God and mother ours (irmos 3rd), its beginning - the enlightenment of the pagan world (irmos 4th) and, finally, from the substantial side of redemption, its motives and essence (irmos 5th). The 6th Irmos, already closer to the celebrated event, speaks of the Old Testament prototype of burial; The 8th Irmos, for which the 7th is only the first, preparatory half (having no independent meaning, which is why in the present case, as in many others, it does not go beyond the boundaries of the Old Testament), already directly glorifies the celebrated event, seeing its prototype in the safety of the youths among the fire. The 9th Irmos is a direct hymn to the holiday, although it also glorifies it in connection with the Incarnation. Irmos of the second canon, as noted, are of a general content, used on all the feasts of the Mother of God: “I will open my mouth.” Their text is adapted in places to the Dormition: thus, in the 1st Irmos, “Toya miracles” is replaced by “Toya Dormition”; in the 3rd Irmos “in Thy divine glory” - to “in Thy divine memory”; in the 9th Irmos “honoring the sacred celebration of the Mother of God” - on “honoring the sacred repose of the Mother of God.” And such minor changes, interrupting the text so familiar to the pilgrim, impart a pleasant novelty to the songs. The 5th Irmos was almost completely redone, so that only its beginning and end remained untouched. And the 4th irmos (“Sitting in glory”) was replaced by another, which speaks more clearly about the incarnation. Adorned with divine glory, sacred and glorious, O Virgin, Thy memory is all gathered to the joy of the faithful, beginning Mariam with the faces and tympanums, Thy singing to the Only Begotten, glorious as become famous. Your sacred and glorious memory, adorned with divine glory, O Virgin, has gathered all the faithful to rejoice in singing under the direction of Mary with faces and tympanums 172 to Your Only Begotten, for He has been gloriously glorified. Let the immaterial ranks escort your heavenly body to Zion. Suddenly the apostle gathered a multitude from the end, O Mother of God, presenting herself to You, with Him below, Pure, Your honor, Virgin, we glorify the memory. May the 173 immaterial ranks escort 173 to Zion 175 Your divine body going to heaven 176; and the multitude of apostles, suddenly 177 flocking 178 from beyond, suddenly appeared to You, Mother of God; with them we, Pure Virgin, glorify Your sacred memory. You took the victorious honors by nature, O Pure One, having given birth to God, but by obeying Your Creator and Son, and by obeying the natural law more than nature; Having died, you will rise with the Son forever. You, Pure One, received 179 honors 180 victories 181 over 182 nature, having given birth to God; however, imitating Your Creator and Son, You submit beyond nature to 183 laws of nature; therefore, having died 184 you rise to eternal life 185 with the Son. I will open my mouth, and I will be filled with the Spirit, and I will vomit a word to the Queen Mother, and I will appear in bright triumph, and I will sing, rejoicing at the Dormition. I will open my lips, and they will be filled with the Spirit, I will speak a word to the Queen Mother, I will appear brightly triumphant and joyfully sing of Her Dormition 186. The virgin maiden with Mariam the prophetess now exclaim the original hymn, for the Virgin and One of God is presented to heavenly acceptance. Virgin maidens, sing now with the prophetess Mariam 187 a funeral hymn 188, for the Virgin and only Mother of God is presented 189 to (Her) heavenly destiny 190. The heavenly heaven, the Most Pure, Divine Village, is worthy as the animate One, and appears brightly adorned as the all-immaculate bride of the King and God. The heavenly divine villages worthily received You as an animated sky, and You, brightly adorned 191 as an all-immaculate bride 192, appeared to the King and God. Church and living church of God Complementary and meaningful of all God’s Wisdom and Strength, establish the unyielding, immovable Church, O Christ, for you alone are holy, rest in the saints. Creative and all-powerful 193 God's Wisdom and Power, O Christ, establish the Church unshakably 194 and immovably 195, for You alone are holy, resting among the saints. I saw Thee’s dead wife, but more than nature I saw the Mother of God, the All-Immaculate One, the glorious apostles; A mortal woman 196, but also supernaturally seeing the Mother of God in You, the All-Immaculate One, the glorious 197 apostles with trepidation 198 touched 199 (You), with shining glory, looking at You as a village 200 that had received God. Having comprehended the face of the vexatious daring, I inflicted judgment by truncation, I will preserve the honor of the animated Kivot with the glory of the Divinity, in whom the Word became flesh. Judgment 201 befell 202 the insolent 203 hands of the impudent 204 , inflicting 205 cutting off 206 them 207 , since God, because of the glory of the Divine, protected the honor 208 of the animated Icon 209 , in whom the Word became flesh 210 . Thy hymn-speakers, Mother of God, living and unenvious Source, spiritually establish the face of yourself in the divine memory of your crown of glory. O Mother of God, living and abundant Source, spiritually strengthen your singers who formed the choir, and for the sake of your divine memory, honor them with crowns of glory 211. Produced from the dead loins, the nature is similar, Pure, allow the origin; having given birth to this life, it ceased to be a more Divine and Hypostasis Life. Having emerged 212 from deadened loins, O Pure One, You received 213 an end in accordance with 214 nature; but, having given birth to real Life, You reposed to Divine and Hypostatic Life 215. The face of the theologians from the end, from above, the multitude of angels went to Zion, with an omnipotent beckoning it is worthy, O Lady, serving Your burial. The face of theologians from the ends (of the earth) and many angels from above walked at the omnipotent 216 beckoning to Zion, so that they should 217 serve 218, Lady 219, at Your burial 220. As the first inter-song of the canon, ipakoi has a more general content than kontakion, so general that it does not mention the holiday at all; he, thus, extracts thought from the still narrow framework of the celebrated event and directs it to the majestic and attractive image of the Hero of the holiday herself, namely as the Mother of God, our vigilant (despite the Dormition) prayer book and support of civil order; The song ends, in accordance with the main subject and simplicity of the content, with an angelic greeting to the Mother of God. We bless you all, O Virgin Mother of God, for the inconceivable Christ our God is pleased to be contained in you; Blessed are we too, the representative of You, who pray for us day and night, and the sceptres of the kingdom are confirmed by Your prayers. Thus we cry out to You: Rejoice, O Gracious One, the Lord is with You. We bless You all generations 221, Virgin Mary, for the inconceivable Christ our God was pleased to dwell in You. Blessed are we too, having protection in You, for You pray for us day and night, and the scepters of the kingdom are strengthened 222 by Your prayers. Therefore we exclaim to You: Rejoice, full of grace, the Lord is with You. The speeches of the prophets and fortune-telling manifested the incarnation from Thy Virgin, O Christ; The radiance of Your splendor will come out into the light of tongues, and the deep will cry to You with joy: Glory to Your power, O Lover of mankind. The sayings and riddles of the prophets revealed 223 Your incarnation from the Virgin, Christ: the radiance of Your lightning will come out to enlighten the pagans and 224 The abyss will sound 225 to You with joy: Glory to Your power, Lover of mankind 226. You see, people, and you marvel: the mountain, holy and visible to God, will rise above into the heavenly abodes, the earthly sky will be inhabited into a heavenly and imperishable village. Look, peoples, and be surprised: behold, the holy and most prominent mountain of God 227 rises 228 ever higher 229 into heavenly 230 abodes, the earthly sky is settled 231 (sometimes) into a heavenly and incorruptible 232 settlement 233 . Everlasting life and better death Your passing, Pure One, from the temporal to the divine is truly and everlasting, presenting You, Pure One, in the joy of beholding Your Son and the Lord. The transition to eternal and better life 234 was Your death, Pure, putting You, Immaculate, from (life) temporary 235 to truly divine and unceasing for contemplation in the joy of Your Son and Lord 236. The doors of heaven were taken, and the angels sang, and Christ received His virginity from His Mother; The cherubs lift you up with joy, and the seraphim glorify you joyfully. The heavenly doors rose 237, the angels sang and Christ accepted the vessel of the virginity of His Mother 238; The cherubim raised 239 You with joy, and the seraphim glorified 240 rejoicing. The unexplored advice of God from the Virgin of the incarnation of You, the Most High, saw the prophet Habakkuk calling: Glory to Your power, O Lord. Contemplating God's unsearchable advice about Your, O Most High, incarnation from the Virgin, the prophet Habakkuk exclaimed: glory to Your power, Lord 241. It’s a miracle to see the Heaven of all the King is animate, excrement is transitory earthly. How wonderful are Your works, glory to Your power, O Lord. It was amazing to see the animated sky of the All-Tsar passing 242 emptiness 243 earth. How amazing are Your deeds! Glory to Your power, Lord! Even if the incomprehensible Fruit sowed, from which the heavens were born, the burial will be accepted by the will, as if dead, how will the burial be rejected by the unartifically born One? If Her incomprehensible Fruit, through Whom heaven came into being, voluntarily accepted burial as if dead, then how could the celibate One who gave birth avoid burial? In Your repose, Mother of God, Your most spacious body and the God-pleasing angelic hosts were covered with sacred trembling and joy. At Your repose, Mother of God, the angelic hosts with trepidation 245 and joy covered Your most spacious 248 body, which contained God, with 246 sacred 247 wings. Let us confess the divine and ineffable goodness of Your virtues, O Christ: from the Everlasting Glory, the Coexistent and Hypostasis radiant Radiance, from the virgin womb to those who are in the darkness and canopy incarnate Thou shalt shine forth the Sun. God's 249 and ineffable beauty 250 perfections 251 Yours. Christ, I will tell you; for You, who shone forth from the Eternal Glory, (as) the Coeternal and Hypostatic Radiance, having incarnated 252 from the virgin womb, shone like the sun to those in darkness and shadow 253 . As if on the cloud, O Virgin, we bear the apostolic face, to Zion from the end to serve You, a light cloud, gathered from the non-existent God who is in darkness and in the canopy of the righteous Sun has risen. The face of the apostles 254, carried as if on a cloud, was gathered from the ends (of the earth) to Zion to serve You, the light cloud 255, Virgin, from whom the Most High God shone forth, (like) the Sun of righteousness, who were in darkness and shadow. The trumpets of acceptance of God by the pagans of the theologians cry out most loudly to the Mother of God, proclaiming the original song in the Spirit: Rejoice, imperishable Source, God's life-giving and saving incarnation for all. Louder than 256 trumpets, the God-embraced tongues of the theologians 257 exclaimed to the Mother of God, proclaiming a funeral hymn: Rejoice, imperishable Source of the initial life-saving incarnation for all. Everyone was terrified of Your honest Dormition, for You, the unartificial Virgin, departed from the earth to the eternal abode and to endless life, giving salvation to all who sing Your praises. Everything was amazed at Your sacred Dormition; for You, the Virgin who has not experienced marriage, reposed from the earth to the eternal abodes and to endless life, giving salvation to all who sing Your praises. Let the trumpets of the theologians sound today, let the multi-prophecy of human language now praise, let the air resound with immeasurable shining light, let the angels sing the Dormition of the Most Pure Virgin. Let the trumpets of theologians thunder today and the long-winded 259 tongue of people now broadcast praises; let the air resound 260, shining with immeasurable light, and let the angels sing the Dormition of the Most Pure 261 Virgin. The vessel appropriately chosen by the singing of Thee is all astonishing, the Virgin, originated, all sanctified by God, acceptable to all, and this one truly revealed to the All-Singing Mother of God. It was fitting for You, Virgin, the chosen vessel 262, at the exodus 263 in the songs (dedicated) to You, to inspire 264 amazement among all, to be all sanctified for God, God-embraced for all, (such) to be in reality and to appear, the Mother of God glorified 265. Sea abyssal whales internal fire, the three-day image of Your burial, the prophet Jonah of which appeared, saved, as it was before, unharmed, crying out: devour You with a voice praise, Lord. The sea from the abyss 266 whales 267 internal 268 fire (heat) appeared for Your three-day burial as a prototype 269 of which Jonah is the interpreter 270, for, remaining unharmed 271 as he was before departing (there) 272, he cried out: I will offer you a sacrifice 273 with an exclamation of praise, O Lord. God, the King of all, gives You, even above nature: in Christmas, preserve the Virgin, since in the tomb the body will be preserved incorruptible, and glorify it with the divine repose, bestowing honor on You as the Son of the Mother. The King God of all 275 gives You the supernatural 274, for just as He preserved your body as a Virgin at birth, so He preserved your body incorruptible in the tomb and together glorified 276 with divine glorification, giving You honor as the Son of the Mother. Truly the priest of the immaterial Light shone upon You, the censer of the golden divine Coal, the holy of holies, the pen and the staff, the tablet written by God, the holy ark, the table of the Word. life, Virgo, Your Christmas. Truly, like a bright lamp of immaterial Light 277, (like) a golden censer of divine Coal, like a dish 278 and a rod, a tablet 279 written of God, a holy ark, a table 280 Words of life 281, Your Child settled 282 You in the Holy of Holies. This divine and all-honorable celebration, O Bogodry, Mother of God, come with our hands clasped, from Her we glorify the God who was born. Celebrating this divine and universally revered holiday 283 of the Mother of God, 284 come, God-wise 285, with a clap of hands, let us glorify the God born 286 of Her. From You Life rose, without destroying the keys of virginity: how could Your most pure and life-giving body be involved in the temptation of death? Life shone from You without touching the keys of virginity 287 . How did Your most pure and original life body turn out to be capable of 288 experiencing death 289? Having once been a church, you have gained everlasting life: you have passed on death to life, even having given birth to Hypostatic Life. Having become the church of Life, You achieved eternal life, for through death You passed 290 to life, giving birth to Hypostatic Life 291. The kontakion depicts the event, in addition to the troparion, according to its practical significance for us, indicating in the Repose a vigilant prayer book for us. Ikos, which in ancient times opened a series of songs of the same kind, asks Christ for assistance in worthy glorification of His Mother, precisely as (corresponding to the kontakion) “the wall of the world.” Compiled by Rev. Cosmos Mayumsky in the 8th century. In the prayers of the never-sleeping Mother of God and in the intercessions, the immutable Hope of the grave and mortification cannot be restrained: just as the Mother of Life was reposed in the womb of the Ever-Virgin One. The Mother of God, unceasing 292 in prayer and undeceiving 293 hope in protection, was not deterred by the grave and mortality; for She, as the Mother of Life, was brought to life by the One who settled in (Her) always virgin womb. Protect my thoughts, my Christ: for I dare to sing to the wall of peace, Thy pure Mother; on the pillar of the verb strengthen me and in difficult thoughts intercede for me: for you fulfill the prayers of those who cry and ask by faith. You give me a gifted tongue and a thought that is not shameful: every gift of radiance is sent from You, Light Giver, into the womb of the Ever-Virgin. Protect 295 my thoughts, my Christ 296, for I dare to sing the wall of the world - Your Most Pure Mother; on the tower there are 297 words strengthen me give me powerful speech so that it conquers others. and in full-fledged 298 thoughts, help 299 me, instill in me solid (solid) thoughts. For You fulfill the requests of those who cry (to You) 300 and ask with faith; give me a rich tongue 301 302 and an impeccable thought 303; for every gift of 304 enlightenment is sent from You, Giver of Light 305, dwelling in the always virgin 306 womb. Spiritual holiday as opposed to worldly Resisting the cold-free rage and fire of the divine desire, watering the fire, laughing at the rage, with the God-inspired words of the saints with a trivetous lantern, countering the Musikian organ in the middle flame: glorified father and our God, blessed art thou. Divine desire 307, resisting 308 shameless 309 rage and fire, watered the fire, and laughed at the rage 310, counter-sounding 311 divinely inspired 312 verbal 313 three-stringed 314 lyre 315 reverend musical instruments among the flames: glorified 316 God of the fathers and ours, blessed are You. The God-given tablets of Moses, written by the Divine Spirit, were crushed with rage, but this Lord, who was born unharmed, preserved their homes in heaven, now within the universe. Playing with her, we cry out to Christ: glorified Father and our God, blessed art thou. Moses in anger crushed the God-made 317 tablets written by the Divine Spirit, but the Lord, having preserved 318 the One who gave birth to Him unharmed, settled 319 Her now in the heavenly abodes; triumphing with Her, let us exclaim to Christ: Glorified God of our fathers and ours, blessed are You. With cymbals, pure lips, a bright heart of music, a good-voiced trumpet, high thought, the Virgin and Pure One on the deliberately chosen day of repose, with busy splashing hands, crying out: Glorified Father and our God, blessed art thou. On the cymbals of pure lips, with the music of a bright 320 heart, with the euphonious 321 trumpet of sublime reflection on the significant chosen day of the repose of the Virgin and 322 Pure One, clapping hands with active 323 hands, we will exclaim: Blessed are You, the glorified God of the fathers and ours. O God of God, gather people: For the glory of God, the village from Zion is presented to the heavenly dwelling, where the voice of those celebrating is pure, the voice of unspeakable joy, and in the joy of those crying out to Christ: the glorified father and ours God, blessed are you. Gather together, God-wise people, for the dwelling of the glory of God is transferred from Zion to the heavenly dwelling, where the pure voice of those celebrating, the voice of unspeakable joy, and in joy exclaiming to Christ: Glorified God of the fathers and ours, blessed are You. The central position in the creation of the reposed Mother of God Having not served the creation of God more than the Creator, but having courageously overcome the fiery rebuke, I rejoice and sing: O revered Father, the Lord and God are blessed. The God-wise did not serve the creation more than the Creator, but, courageously trampling the threatening fire, they rejoiced, chanting: exalted Lord and God of the fathers, blessed are You 324. Youths and maidens, Virgins who honor the memory of the Mother of God, elders and monks, kings and judges, sing: Father of our Lord and God, blessed are you. Youths 325 and maidens, elders 326 and princes 327, kings and 328 judges 329, honoring the memory of the Virgin 330, as well as the Mother of God, sing: Lord and God of our fathers, blessed are you 331. Let the heavenly mountains sound the trumpet of the spiritual, let the hills rejoice, and let the divine apostles play: the Queen departs to the Son, and they reign with Him. Let the heavenly mountains sound the trumpet of the Spirit, let the hills rejoice 332, let the divine apostles triumph 333: the Queen reposes to the Son, reigning 334 with Him. The all-holy repose of Thy divine and incorruptible Mother, the worldly ranks of the highest powers, rejoice with those on earth, who sing to You: God, blessed are you. The all-holy 335 repose of Your divine and incorruptible Mother united the premium ranks of the highest powers in joy 336 with those singing to You on earth: God, blessed are You. Intercessory meaning of the Assumption The flame waters the saints, the wicked ones fall, the omnipotent Angel of God shows the youth, the life-giving source made the Mother of God, the aphid of death, and lives while singing: Maker of one Let us drink of redemption and exalt it to all ages. The all-powerful Angel of God showed the flame to the youths, watering the saints and scorching the wicked; He 337 made the Mother of God the primary life source 338 of destruction for death and life for those who sing: the Creator; let us sing 339 of the one, the delivered 340, and extol throughout all ages. Verbs following the divine ark sacred by all the multitude of theologians in Zion: where are you going now, the Tabernacle, calling for the Living God: do not cease to look upon those who sing in faith: Companion We alone will give him redemption and exalt him to all ages. With words 341 all the multitude of theologians in Zion escorted the sacred ark 342, exclaiming: where 343 are you going 344 now, Tabernacle of the Living 345 God? Do not stop 346 looking at those who sing (with) faith: We will sing to the one Creator, the redeemed, and extol throughout all ages. As having lifted up your hand, you came forth, the All-Immaculate, hand, in the image of God, you bore flesh, with boldness, like a Mother, you advertised to the Born: what You gave to Me, keep it forever, crying out to You: We will bring salvation to one and the same, and we will exalt Him to all ages. Departing, as it were, 347 with raised hands, All-Immaculate, with the hands with which 348 You carried God in the flesh, 349 with the boldness of a mother You said to the Born One: preserve forever those whom You have given Me, who cry out to You: Let us sing to the One Creator, the redeemed, and extol to all ages. Rise above the creation of the Departed One The pious youths in the cave of the Nativity of the Theotokos saved, then, for what was formed, now in action, the whole universe raises up to sing to You: Sing to the Lord, O deeds, and exalt Him to all ages. The pious youths 350 were preserved in the oven by the Nativity of the Mother of God, then depicted 351 and now in action; it prompts the entire universe to sing to You: sing to the Lord, O creation, and exalt throughout all ages 352. Thy memory, Pure Virgin, the principalities and powers and powers, angels, archangels, thrones, dominions, are glorified by cherubs and terrible seraphim; We sing and exalt the human race to all ages. Thy memory, Pure Virgin, is glorified by the beginnings, as well as by authorities, powers, angels, archangels, thrones, dominions, cherubim and terrible seraphim 353, and we, the human race, sing and exalt 354 in all ages. Who strangely dwells, Mother of God, in Thy pure womb, we are incarnated, This all-holy spirit receives Thy rest, like a debtor Son. We also praise You, O Virgin, and exalt You to all ages. It is this who, O Mother of God, unusually indwelt into Thy pure womb during the Incarnation, He, having received Thy all-sacred spirit, rested 355 with Himself, as a debtor 356 Son; Therefore, we sing You, O Virgin, and extol You throughout all ages. About the mind-boggling miracles of the Ever-Virgin and the Mother of God: having entered into the grave, show paradise; What is to come today, let us rejoice: Sing to the Lord, ye do, and exalt ye him unto all the ages. Oh, the miracles of the Ever-Virgin and together with the Mother of God that surpass understanding! For having entered into the tomb, She revealed it as paradise, the table before which today we joyfully sing: sing to the Lord, you creatures, and exalt Him throughout all ages. Let us all bless Thee, the only Mother of God. All generations 357 please You, the only 358 Mother of God 359 . The angels saw the Dormition of the Most Pure One and were amazed: how the Virgin ascended from earth to Heaven. The angels, seeing the Dormition of the Most Pure One, marveled at how the Virgin 360 ascended from earth to heaven 361. The laws of nature are conquered, in You, the Pure Virgin: the Nativity is alive, and the living foreshadows death: the Virgin is born after the Nativity, and the Virgin lives after death, saving everlastingly, O Mother of God, Thy inheritance. The laws of nature are conquered 362 on You, Pure Virgin: birth remains virgin 363 and death is betrothed 364 to life; at birth (being) a virgin and at death alive, You always save 365, Mother of God, Your inheritance. I marvel at the angelic powers, in Zion beholding their Lord, carrying a woman’s soul in his hands: Most pure, sonically proclaiming to the One Who Born: Come, O Pure One, glorified with the Son and God wake up. The angelic powers marveled, contemplating 366 Their Master in Zion taking 367 a woman’s soul into his arms; for He most purely gave birth to the One who gave birth, as befitted the Son 368, inviting 369: come, O Pure One, glorify yourself with the Son and God. The apostolic face is neat, Thy God-pleasing body, with fear it sees, and with a great voice it speaks: ascending to the heavenly houses to the Son, ever saving, O Mother of God, Thy inheritance. Buried 370 the face of the apostles Your body, which had received God, looking at it with fear and saying in a loud 371 voice: ascending 372 into the heavenly chambers to the Son, You always save 373, Mother of God, Your inheritance. Magnify, my soul, from earth to heaven the honorable repose of God to the Mother. Magnify, my soul 374, the sacred 375 repose of the Mother of God from earth to heaven. Let every earth-born leap, let us be enlightened by the Spirit, let the nature of the disembodied minds, which honors the sacred repose of the Mother of God, triumph, and let it cry out: Rejoice, all-blessed Mother of God, pure Ever-Virgin. Let every earthly being rejoice, enlightened by the Spirit, let the nature of disembodied minds 376 triumph, honoring the sacred repose of the Mother of God, and let him exclaim: Rejoice, all-blessed 377 Mother of God, pure Ever-Virgin 378 . Come to Zion to the divine and faithful mountain of the Living God, let us rejoice, the Mother of God is seen: to a much better and divine canopy, like the Mother, Christ has left her in the Holy of Holies. Come to Zion 379, (this) divine and fat mountain 380 of the Living 381 God, let us rejoice, looking 382 at the Mother of God; for Christ placed 383 Her, as Mother, in a much better 384 and most divine tabernacle, in the Holy of Holies. Come, faithful ones, let us approach the tomb of the Mother of God, and let us embrace the hearts and lips, the hair and the face, purely touching and receiving healing gifts from the eternal Source. Come, faithful ones, let us approach the tomb of the Mother of God and embrace 385 (him), purely 386 touching 387 our hearts, lips, eyes, face 388 and drawing abundant gifts of healing 389 from the Source of always flowing 390 . Receive from us the original song, Mother of the Living God, and by Your luminous and divine autumn grace, victorious to the Emperor, peace to Christ-loving people, leaving to those who sing and giving salvation to souls. Accept from us the funeral hymn, Mother of the Living 391 God, and in the autumn 392 with Thy luminous and divine grace, gave the emperor victory, the Christ-loving 393 people peace, singing the remission (of sins) and spiritual 394 salvation. As the final song of the canon, it expresses the last will of the Dying Woman. Like Easter, it speaks only of burial and death, a contrast to the canonical joy. Similar to: Sky with stars 395 The Apostles from the end joined here, in Gethsemane, bury My body, and You, My Son and God, receive My spirit. Apostles! Having gathered 396 from the ends (of the earth) here in the village of Gethsemane, bury My body, and You, My Son and God, receive My spirit. In accordance with the psalms of praise, calling the whole world to glorify God, they depict the universality of the event; Moreover, the 1st “In the Glorious Dormition” speaks about this in general, the 2nd “Flocking from the End” depicts the focus of this universality - the apostles gathered from everywhere for the Dormition, the 3rd “She Who Gave Birth” - as it were, the further periphery of the universality - the angelic and heavenly world; the final stichera “On Your Immortal Dormition” gives a brief and simple picture of the event from the outside and inside. Voice 4. Similar to: Like a doble In Your glorious Dormition the heavens rejoice, and the angelic hosts rejoice, and the whole earth rejoices, proclaiming Your original song, Mother of all, Ruler of all, the unartificed Most Holy Virgin, Who is the race human deliverance of ancestral condemnation. At Your glorious Dormition the heavens rejoice 397, the armies of angels rejoice 398, but (and) the earth rejoices, singing a funeral hymn to You, the Mother of the Sovereign 399 over all, the celibate Blessed Virgin, who delivered the human race from the ancestral 400 condemnation. Flocking from the end, the best apostles, with God's first wave, will bury Thee: and from the earth I will take Thee up to the heights, seeing the voice of Gabriel cry out to Thee with joy: Rejoice, thou who bore all the Divinities, Rejoice, united on earth with the heavenly ones, full of Thy Nativity. From the ends (of the earth) the most important of the apostles gathered, at the divine behest, for Your burial, and, seeing You rising from the earth to the heights, joyfully exclaimed to You in the words of Gabriel: Rejoice, bearer of all Divinity 401; Rejoice, thou who alone united by Thy birth what is earthly with what is above! Even as you gave birth to life, you passed to life by your honorable dormition, immortal, the angel who bears you, the beginning and the powers, the apostle, the prophet and all creation, and I will accept you with imperishable hands To Thy Son Thy immaculate soul, O Virgin Mother of God. The Life that gave birth passed on to immortal life by Her sacred dormition, and 402 You were surrounded with spears by angels, principalities and powers 403, apostles, prophets and all creation, and Your Son (His) incorruptible palms accepted 404 the immaculate 405 Your soul, Virgin-Mother-Bride of God 406. For Your immortal Dormition, Mother of God Mother of the Belly, the Apostles admired the air, and scattered throughout the world in one person, presented themselves to Your most pure body, even to be buried honestly, voice To you Gabriel sings a cry: Rejoice, gracious Virgin, brideless Mother, the Lord is with you. With Him, as Thy Son and our God, pray for the salvation of our souls. At your immortal 407 Dormition, Mother of God Mother of Life, clouds lifted 408 apostles into the air, and, scattered throughout the world 409, they appeared in one face 410 before your most holy body, reverently burying which, they, chanting Gabriel’s words to you, exclaimed: Rejoice, blessed Virgin, brideless Mother, Lord with With you and with them, pray to Him, as Your Son and our God, for the salvation of our souls. Common on the feasts of the Mother of God at the liturgy. My soul magnifies the Lord, and my spirit rejoices in God my Savior. My soul magnifies the Lord, and my spirit rejoices in God my Savior (Luke 1:46–47). As I look upon the humility of My Servant, behold, from now on all my people will please Me. That He looked upon the humility of His Servant, for from now on all generations will bless Me (Luke 1:48). Common on the feasts of the Mother of God from Phil. 2:5–11 - the doctrine of the humiliation and exaltation of the Son of God at the incarnation. See R.B. pp. 142–144. For it, psalm verses were chosen that were most applicable to the event, and were also used in the poem. Rise, Lord, into Your rest, You and the ark of Your holiness. Rise, O Lord, to the (place of) Your rest, You and the ark of Your holiness (Ps. 132:8). The Lord swears to David in truth, and he will not reject it. The Lord swore to David the truth and will not deny it (Ps. 131:11). Common on the feasts of the Mother of God: Lk. 10:38–42, 11:27–28 – about Christ’s visit to Martha and Mary. See R.B. pp. 105–107. Chorus “Bless us all, the One Mother of God” or “Angels of the Dormition of the Most Pure...” and irmos “The rules of nature are conquered...” see page 81 Common on the Mother of God holidays. Let me accept the cup of salvation and call on the name of the Lord. Alleluia. I will take the cup of salvation and call on the name of the Lord (Ps. 115:4). Patristic readings at the service The charter (Typicon and Menaion) does not give specific instructions about the readings at the Assumption Vigil, noting that at every place of service where reading is required (with the exception, of course, of the 6th canto, where the prologue is), simply “reading” (and this instruction is omitted from the 3rd canon of the canon). And the manuscripts of the statute give slightly clearer instructions on this matter, adding everywhere to this remark: “(reading) praiseworthy” (ἐγκώμια) or “from praiseworthy” 411. Of course, there are patristic words on the Dormition, but which ones are not clear. The confusion is resolved by “The Triumphant”, i.e. a collection of statutory readings for great holidays, preserved in several Slavic manuscripts, where the word of St. is given on the Dormition. Andrew Archbishop of Crete 412. Consequently, it must be read in parts for the blessing of the loaves, for the 1st and 2nd kathismas, for the polyeleos and for the 3rd song of the canon. Here it is. “We must add what is missing to what we have narrated in order, so that the word is complete and free from omissions. In the previous words we spoke about the virgin tabernacle of the Mother of God; It remains to be said what the funeral song was and what was sung in it. And let no one reproach me for taking upon myself what exceeds my strength (for I composed this word, prompted by the promise given, never forgetting humility). Let no one be surprised if a word contains something known only to a few. So, a countless crowd of God-bearers gathered; and all the ranks of the worldly Powers, flying invisibly from above, gathered for a wondrous spectacle; the divinely inspired souls of the saints, whom the book of the Song of Songs in the spiritual sense calls “virgins” (P. Song. 1:2), were there, forming faces around the bed (for it was fitting that the godlike souls of the departed be present with the Queen of nature, precede Her descent, accompany Her in a solemn procession and sing the original songs). Lying open was the body of the Mother of God, luminous and containing the entire fullness of the Divine Word, which, being visible on the bed, filled all creation with the fragrance of the world. Those chosen from among the godly wise, partakers of the Holy Spirit, out of abundant joy about the divine consolation, began to sing alternately (who could do what they could - one one thing, the other another) from inspired funeral hymns. However, those songs were not such as we can imagine: the Holy Spirit taught them to pronounce and gave them to hear. Everything that those who sang songs said and listened to, incomparably surpassing our earthly art, did not differ at all from the sounds of the angels triumphing in heaven. It is not for us, who have not tasted such sweetness, to describe their height, depth and endless beauty: rather, we must honor them with silence, as surpassing our understanding. We will proceed only to that in which success is pleasant and error is not dangerous - that will not upset the bookish and will not be difficult for the ignorant... God put such an end to the covenants with us; this is the crown of divine prophecies, this is the ineffable advice of eternal care for man. This is the blessed image of the divine Prototype, the support of every ascent to the Divine, the most holy tabernacle of the Creator of all, the God-pleasing cup of Wisdom, the pure treasury of Life, the inexhaustible source of divine enlightenment, the unshakable power: since She who surpasses all in purity was not possessed of passions. Truly, She became, as it were, a dwelling place for the miracles that had existed before; and the last part of this is what is celebrated now (although everything was predetermined before all time, for, of course, in the Divine Council, the end of life was long ago appointed for each of us). None of the earthly beings are able to comprehend the mystery of the Virgin that is now taking place. How are the bonds bound by crime broken? How was the corruption sown by sin destroyed by Christ, who died earlier? How did nature itself emerge from condemnation to death and accept the dispensation of immortality? Oh, wonderful me! O divine trade! Nature gave birth voluntarily to death through disobedience; She gave birth to the One who took away death through obedience. Here is an inexhaustible source of immortality: come, you mortified ones, draw from it. Here are the eternal rivers of life: come, all of you, become immortal. O Daughter of Adam and Mother of God! Oh, husbandless Mother and Mother of God! O Creation, Temporarily Created in You and not retreating from His invisibility! All the heralds of the Spirit sang about You. The first Moses, seeing You, Kupina, said: “As I pass by, I will see this great vision” (Ex. 3:3). The God-seer David prayed to Christ for You, saying: “Rise up, O Lord, You and Your holy ark” (Ps. 132:8). He sang about You, prefiguring Your outcome: “Rich people will pray to Your face,” for behold, he says, “all the glory of the Daughter of the King is within: robed with gold and speckled” (Ps. 45:13–15). Prefiguring You, the holy book of Songs mysteriously indicated: “Who is this that rises out of the wilderness, like a stalk of smoke burning myrrh and frankincense from all the incense of the myrrh-maker” (P. Song. 3:6). The same book again wrote about You: “Behold the gift of Solomon... make his pillars of silver, and his worship of gold; his sunrise is scarlet, stone is placed inside him, love is from the daughters of Jerusalem" (P. Song. 3:7-10), and again: "daughters of Zion, come out and see King Solomon in the crown, with whom his mother crowned him, on the day of his betrothal and on the day of the joy of his heart... having seen her daughters and pleased her, queens and concubines, and praising her: for the stench of her robe is more than the fragrance of all" (P. Song. 3:11; 6:8; 4:10). Seeing You, Isaiah exclaimed with divine inspiration: “Behold, the Virgin will conceive in her womb - she will be the root of Jesse; and a rod shall come out of the root of Jesse, and a flower shall spring up from its root” (Isa. 7:14; 11:10). For Your sake, the great Ezekiel predicted: “This gate to the east will be closed, and no one will pass through it: for the Lord God will enter through it, and it will be closed” (Ezek. 44:1-2). And the man of desires prophetically called You a mountain, saying: “And the stone without hands was cut off from the mountain” (Dan. 2:34) - broken off, not cut off; taken away, but not divided, i.e. perception of our humanity. You are that majestic work of a terrible economy, into which “angels desire to be drawn” (1 Pet. 1:12). You are the most beautiful dwelling of God who has come down to us, You are the land truly desired: for the King of glory “desired Your beauty and loved” (Wis. Sol. 8:2, 5) the riches of Your virginity and, having dwelt in You, dwelt with us (John 1:14) and through You reconciled us with God and the Father. You are the treasure of “mysteries hidden from ages” (Eph. 3:9). You are truly a living book of the spiritual Word, without a word written in You by the life-giving reed of the Holy Spirit. You alone are truly the book of the New Testament written by God, which God first concluded with people. You are the innumerable chariot of God, who brought the Incarnate thousands of those controlled by Him. You are Mount Zion, “a fat mountain, a strewn mountain, in which God is pleased to live” (Ps. 67:16–17). O divine church and earthly man! A dead pillar and a life-giving pillar, not giving light to carnal Israel, but guiding spiritual Israel with divine light to true knowledge. The all-bright cloud and the “overshadowed mountain” (Hab. 3:3), not overshadowing the ungrateful people of Israel, but illuminating the chosen people of God with Your Motherly lights. The virgin land from which came the new Adam and the oldest of the old! Which tomb will hide You? What land will receive You, whose purity surpasses the nature of heaven and earth? What aromas will be poured onto Your body, fragrant, immaculate, exuding incorruption, salvation? You, truly, “are all good, and there is no vice in You” (P. Song. 4:7). You are the new world guardian of the inexhaustible world, You are the incense of intelligent aromas, You are the color of incorruption, the earth bringing incense, the life-giving ark, the light-like lamp, the richly woven purple, the royal robe, the divine robe, the golden robe, the high throne, the gate that exceeds the heavens of heaven, the Queen of the entire human race, Who is above everything except the one God. What hands will bury you? In what arms will we carry the Bearer of the Inconceivable? What funeral prayer will we perform over You? With what songs shall we sing of Your exodus? In what words will we express “the great things that were done in You”? Therefore, instead of all this, we bring to You a voice: “Blessed are You among women and throughout generations, Blessed are You in heaven and glorified on earth. Every tongue glorifies You with thanksgiving, confessing You as the Mother of Life. The whole earth was filled with Your glory, everything was sanctified by the world of Your fragrance. Through You the sorrows of the foremother were changed into joy. Through You all the angels sing with us: “Glory in the highest, peace on earth!” The tomb cannot hold You, for that which perishes and is destroyed does not darken the Master’s body. Hell cannot possess You, because slaves do not touch the royal soul. So, rest in peace; depart from the created dwellings, pray to the Lord for all creation. Hitherto, while You lived with people, a small part of the earth had You; and since You were transformed, the whole world has You as a common propitiation. Rejoice with indescribable joy in the eternal light, there is true life, an all-bright kingdom, the immense face of angels; Enjoy, moreover, the kindness of Your Son, inexhaustible joy, ageless bliss. There are streams of eternal sweetness, sources of eternal life. There is the limit of everything that we have hoped and hope for; there is the final end, beyond which there is nothing. There they worship the Father, glorify the Son and glorify the Holy Spirit, the indivisible being of the one Divinity in the Trinity.” This and more excellent things were spoken and sung by the inspired men then, for I, the earth, the ashes and the decay, do not know what more to say. I know well that the Mother of the Word will accept this short word and give us what we are worthy to accept, for the All-Holy One, as one who is many-gifted, loves to reward the great for the smallest things. You, most illustrious congregation (I call on you to finish the word), come and sing funeral songs, solemnly marching before the virgin body, and with all possible honors we will crown the One who gave rise to the holiday. But, to make this more solemn, may the whole assembly of heaven and earth now appear, and may they perform with me the original song and funeral praise, begun with these words: “The camp of God has departed from the tents of Kedar to the immaterial tabernacles!” The door of the heavenly gates rose to receive the Heavenly Door of God into the heavenly kingdom in royal majesty. In a white robe, receive Her, angels; praise, heavens; glorify, earth-born, and exclaim: “city of God, the Great King” (Ps. 47:3)! Ride, earth; proclaim the glory of the Virgin, the miracles of burial, how She was transferred, so that the empty tomb would be honored. Gather together, O Judah, your sons, and preach the Queen who came from Judah. Dare, do not be afraid; Celebrate Your feasts, O Jerusalem; sing like David, say clearly: “at the exodus of Israel from Egypt” (Ps. 114:1). Mother Zion, chosen by God, sing the funeral, but do not weep in desperate sorrow, for the triumph of this day is joyful, not lamentable. Gethsemane, receive the new Queen, carry out the necessities for the burial, and cover the coffin with incense. Firmly guard the shrine, because it will be a common venerable acquisition for angels and men; tell subsequent generations about the repose, yielding the spirit of the Mother of God to the higher spirits, while distributing sanctification to us, as from an eternal source, from this body. Let us flock to the Mother of God all together: the faces of the fathers and patriarchs, the spirits of the prophets and the ranks of priests, the council of martyrs, souls and righteous, the ranks of the saints, all dignity and age, kings and rulers, rulers and subordinates, “young men and maidens, old men with young men,” sing (Ps. 149:12). Say to the Mother of God: “How blessed is the house of David, from whose womb You, Mother of God and Ever-Virgin, sprang”; brides, precede the Unbrided and Imperishable, the only one without illness who gave birth to the Incomprehensible. Barrens and widows, praise the one who did not know her husband and who changed the laws of infertility. Rejoice, virgins, before the imperishable birth of children; bless you, peoples; please, tongues; sing to the Mother of God, all tribes of the earth; magnify with singing and cymbals. Take, Mariam, the tympanum and go out before the virgins. Move the lyre, David, lift up your voice and sing praises to Your Queen. Call the virgins, gather the choir of singers, let them flow behind the bed and before the bed. Here is the new ark of the glory of God, in which “is a golden frame, and Aaron’s rod, and the tablets of the covenant” (Heb. 9:4). This is the “head” about which the prophecies of the prophets proclaimed (Isa. 7:8). Here is the ladder that Jacob, who had learned the divine secrets, saw, near which he saw the angels of God ascending. Here is the door of heaven, about which he said: “How terrible is this place: this is not, but the house of God, and this is the gate of heaven” (Gen. 28:17). The yoke of legal slavery no longer lies on Israel, for Christ with His hand signed freedom for us, as on a charter, on the Body, which is from the Mother of God, granting ministry in the Spirit. Having passed through the heavens, the Great High Priest (Heb. 4:14), Christ Jesus, as if in the church, always mysteriously entering the virgin sanctuary for our sake, sacrifices and is offered Himself and, consecrating Himself for us, sanctifies those who sanctify Him. These are the sacraments of Your supreme Dormition, Mother of God! These are the funeral songs of the sacred deposition of Your theotokos tabernacle! Here is a short word we have compiled for You. If there is anything in him worthy of Your greatness, thanks for it to You, Who gave and accepted zeal; if (which is absolutely necessary for everyone who decides to talk about You) to endure, it turns out to be below your dignity, You Yourself show condescension, having compassion in the name of closeness to Your Son and the Provider of everything. This, to the best of our ability, we have compiled for You, All-Blessed Mother of God, having been taught by Your God-daring prayers about Your mysteries. But who will give us a voice and power of speech corresponding to the height and greatness of the glorious thoughts about You? O Lady of all men, Giver of life, Holy of holies and all holy things, Champion of those who put their hope in You! Accept these praises from us, who, thanks to You, have received the light of truth. For us, who glorify You, Mother of God, for this little reward, give such reward that we have a prayer request to Your Son and our Master, King and Lord, which is dearer and brighter to us than valuable wealth. Through such a prayer request, even when we sin, we will be pardoned by God, and, living virtuously, we will receive the most useful things; through him we will consider the weapons of the barbarians as the arrows of infants; through him, finally, every Christian good is accomplished and likeness to God is achieved. Here, beloved, is the explanation of the sacrament, although it does not live up to expectations, but it does not lack zeal on our part. You could seek the highest and most mysterious things from the Word, who for your sake was exhausted and took on flesh, and who united with you out of love for mankind, so that by the Spirit he could deify you all and destroy the worst with the best, lift you up from the earth with Himself and place you in the seats of your fathers. You always ascend to them through life and pure contemplation, learning from divine words and morals; and, as much as possible, seeing God and being seen by Him, try to have Him appear to you in the lightning of unceasing contemplation and in ascents in virtue, so that you may be perfect in both, i.e. in action and contemplation, having ascended “to a perfect man, according to the stature of the fulfillment of Christ” (Eph. 4:13). To him be glory and power forever and ever. Amen. The prologue, set according to custom for the reading of the 6th song of the canon, for the Assumption consists of: 1) Synaxarion: “On the 15th day of the month of August, the honorable 413 repose of our Most Glorious Lady Theotokos and Ever-Virgin Mary 414. When Christ and our God deigned to receive His Mother to Himself, then, announcing to Her three days through an angel the rebirth from the earth, He said: “It is time to receive My Mother to Himself. So, do not be at all embarrassed by this, but accept the word with joy, for you are moving 415 to immortal life.” Desiring rebirth to the Son, She ascends to the Mount of Olives for fervent prayer. In general, she had the custom of often going there to pray, and then something extraordinary happened on this mountain: the trees of the mountain themselves began to bend over and, like animated slaves, give due honor to the Lady. After the prayer, She returns home and immediately everything shook. Having lit many lamps and thanked God, She summons Her relatives and neighbors, cleans the entire room, prepares the bed and everything necessary for burial, reveals what the angel told Her about Her repose into heaven and, as proof of what was said, shows the reward given to Her 416, namely a palm branch. The summoned women, hearing this, shed tears and exclaimed bitterly, anguished over the one who was leaving her, 417 and begged Her not to make them orphans. She assured of her observation and industry, and not only about them, but also about the world after repose. And She greatly eased the grief of those ahead with her comforting words. Then She bequeaths her clothes 418 to two poor widows to whom She was accustomed and who were familiar to Her and received food from Her. When She made these orders and testaments, suddenly there was a clap of strong thunder and the appearance of many clouds, carrying disciples of Christ from all over the world to the house of the Mother of God. Among them were the godly hierarchs Dionysius the Areopagite, as well as Hierotheus and Timothy 419. All of them, having learned the reason for their sudden meeting, said to Her: “During Your stay in the world, Lady, we were comforted, seeing in You as if we were our Master and Teacher. And now how can we bear the deprivation? But since You, by the decision of Your Son and God, are relegated to the worldly, we rejoice at what is being done over You.” As they said this, they shed tears. And She said to them: “No, friends, disciples of My Son and God, do not cause grief to My joy, but bury My body in the form that I will have on the bed 420.” After this, the divine Paul, the chosen vessel, arrived in time, who bowed to the Mother of God, falling at Her feet, saying: “Rejoice, Mother of Life, the basis of my preaching 421. To me, who had not seen Christ in the flesh, when I looked at You it seemed that I saw Him.” Then the Virgin gives a will to everyone, lies down on the bed, removes her most pure body at will, and says a prayer for the establishment of 422 peace and a peaceful life, so that God may also fulfill them with blessings for Her sake. And so he gives up his spirit into the hands of his Son and God. [And immediately the eyes of the blind began to see, the ears of the deaf began to open, the feet of the lame were strengthened, and all kinds of suffering and illnesses easily stopped] 423. After this, Peter begins funeral songs, while the other apostles raise the bier: some go ahead with lamps and songs, others follow behind, escorting the god-pleasing body to the tomb. The singing of angels was then heard, and the voices of the worldly ranks filled the air. The Jewish leaders, inciting some of the people, persuaded them to try to overturn the bed on which the life-giving body lay to the ground and throw it out of there. But punishment befell the daring ones, punishing them with deprivation of sight; and one, who furiously rushed and touched that sacred bed, was deprived of his hands; he, leaving his daring hands hanging by the bed, truncated by the sword of vengeance, presented a pitiful sight, until, having believed with all his soul and received healing, he became 424 healthy as before. Likewise, those who were blind but believed were given healing when the edge of the bedspread 425 was placed on them. The apostles, having reached the Garden of Gethsemane, laid the life-giving body in the tomb and stayed with it for three days, constantly hearing the voices of angels. When, by divine providence, one of the apostles, who was late for the burial of the life-giving body and appeared on the third day, greatly regretted and grieved that he was not worthy of what all the apostles were worthy of, then, by common decision, they opened the coffin for the late apostle in order to (give) him, like everyone else, the honor 426 of worshiping this most holy and immaculate village, and they were surprised what they saw, for they found the tomb empty, without the holy body, containing only the shroud, which remained as a consolation for those who grieve and for all the faithful and as a true testimony of repose. For it was not appropriate for the Village of Life to be retained by death and for the creature that gave birth to the Creator in an uncorrupted body to be left to decay in the earth with the creation. He who established the law of honoring parents was able, of course, to honor His Mother as he wanted, and, Whom the body Himself did not see in the tomb of corruption, to grant the same to His parent. The divine David also teaches this, loudly calling the Mother and Son from among the dead with the words: arise, O Lord, to the place of Thy rest, Thou and the Ark of Thy holiness. And both the Son and the Mother of God, the tomb is seen to this day and receives worship, remaining empty without a body to the glory and honor (of Christ our God) and of our most blessed Lady, Theotokos and Ever-Virgin Mary, through the prayers (intercession and constant intercession) of whom, O God, have mercy and save us, as you are good and lover of mankind.” 2) “On the same day, the word of Gregory Dvoeslov about Bishop Karp. Bishop Karp, a very pious man in life, was from the city of Europe 427. He served God all his days, performed the holy liturgy and offered his sacrifice with many tears. One day, while receiving the holy mysteries inside the holy altar, he received a notification from God through the appearance of one of his priests, who said: “Do, bishop, what you do in serving Me; let your leg not get tired and your hand not weaken; and on the day of the Dormition of the Mother of God, you will come to Me and I will give you a reward in the kingdom of heaven with everyone for whom you brought prayer to Me.” One year, on the day of the repose of the Most Holy Theotokos, when he performed the mysteries of the holy liturgy, he, having accepted them, kissed all his clergy, was released from bodily bonds and betrayed his soul into the hands of God.” 3) “On the same day, a lesson on the honest repose of the Most Holy Theotokos. Today, brethren, the Mother of our Lord Jesus Christ, having passed away from this life into the higher kingdom, settles in the eternal abode, in indescribable joy and joy, where angels wish to penetrate. Today the Grandson and Lady of great-grandfather Adam ascends with glory from earth to heaven, to truly dear and desirable dwellings. Today human nature is freed from the ancestral curse. Today, even the godless Jews have been put to shame, for the Virgin and Mother of God, having ascended to heaven, with her mercy and prayers enlightens the world like the sun, crowning with glory and honor the faithful who confess Her as the true and pure Mother of God. She appeared as a helper to the offended, a consolation to the mourning, a healer of the sick, the affirmation of the faithful, the praise of the apostles, the strength of the martyrs, the incorruptible crown of the saints. To Her, to our Most Pure Lady our Lady, let us also, brethren, fall with warm faith, with all our hearts and with all our soul. We will soon flow into Her holy Church, we will celebrate Her sacred holiday with love and light, and with joy, joy and praise in songs, as far as possible, we will please Her, welcoming strangers and the poor into our home, having peace and love for each other, keeping our souls and bodies cleansed from sins. So, pure, immaculate and accomplished with good deeds, let us worthily approach God’s terrible table and partake of the most pure Body of God and His sacred Blood with the fear of God and faith, and not like Judas, being unworthy, full of malice, darkened by the disease of love of money, he dared to such a terrible and holy sacrament of God, and then Satan immediately entered him for bread, and he died by hanging himself. “He who eats and drinks unworthily eats and drinks into his own judgment (said the divine apostle), without judging the Body of the Lord” (1 Cor. 11:29). But we, brothers, will not be like that, but we will be Christ-loving, brotherly and virtuous. Let us respectfully consider the saints as God's servants, for we are baptized by them, through them we receive grace by faith in our Lord Jesus Christ, from them we partake of the most pure Body of God and Blood, and through their prayers we are delivered from sins. Through their prayer, the Holy Spirit descends on the prosphora offered and transforms it into the Body of God, and the wine into His Holy Blood, and to those who receive it with faith it is granted to the remission of sins and eternal life. They are called earthly angels and heavenly people. “Obey,” said the apostle, “your teacher and submit, for they are watching over your souls, so that they want to reward the word, so that they do it with joy, and not with groaning” (Heb. 13:17). Let us beg the Most Pure Mother of God and the Lord, our God and Savior Jesus Christ, born of Her, that through Her prayers He will deliver us from eternal torment and grant forgiveness of sins and eternal life to us who celebrate Her feast and reverently honor Her memory. As in her prayer, She said: “whoever calls on My name and the Son who has been born of Me and My God, sanctify that place and fulfill all their requests for their benefit.” May She save us from the evil enemy, who always fights us, from his snares and snares, who stumbles our feet towards God. And may she grant us the privilege to pass through the rest of our life peacefully and serenely, and through repentance, tears and other good deeds to please Him, so that, having been delivered through Her from the irreparable things here, we may receive the real blessings there through the grace and love for mankind of our Lord Jesus Christ, with whom and with the Holy Spirit together with the Father be glory, honor, power and worship now, always and in endless centuries of ages” 428. If we now turn to the tunes, the musical side of the Assumption service, we will clearly feel in it such jubilation and joy, which can be heard, in addition to the Easter service, only in the Christmas service and which is not heard in any other service of the twelfth feast, neither the Lord's nor the Theotokos. The main component of the vigil, its core, is the canon, which, due to its vastness and length, greatly influences the character of the all-night vigil with its melody. The Assumption has two canons, and both of them are sung in the most joyful of the canon voices - the 1st and 4th. The first canon is set to the 1st voice. But this is an unusual, everyday chant of the 1st tone, but a special “self-consonant” one (all the stichera of the Dormition are self-concordant, excluding those of praise), just like the Easter canon and the Christmas canon, although in the 1st tone, but a special self-consonant or “self-similar” one. All these self-vocal melodies of the 1st tone for the canons of Easter, the Nativity of Christ and the Assumption, although they differ from each other, have very much in common, they are very reminiscent of each other, they are reminiscent of that uncontrollable stream of immeasurable joy that flows in every line of these melodies, then subsiding, then gradually rising to the most enthusiastic, almost piercing sounds. In no other festive service, except these three holidays, is there anything like this, there is no such uncontrollable joy, such triumphant, caressing, enveloping the whole soul to the point of self-forgetfulness, the most lively gaiety. On one of the feasts of the Mother of God, a canon is also placed on the Introduction, namely the second canon of the feast, on the 1st tone. But there the melody of the voice is not the same, not self-similar and unlike the melody of Easter or the Dormition, but the usual, everyday chanting of the 1st tone (irmos of this voice: “The Victory Song” is often sung on weekdays in the weeks of the 1st tone). But the difference between the Assumption and Easter with Christmas is still so significant that it is impossible to completely compare the real holiday to these two: that would be too much for it. And the charter finds itself forced to somewhat moderate and limit the immense joy that breathes in the melody of the first canon. The second canon of the holiday is no longer placed on the 1st voice - as is the case in the Nativity service, where the second canon is placed on the same voice and melody as the first - but on the other, however, also one of the most joyful and most festive voices - on the 4th, but far from being so joyful, breathing with a quieter, more restrained gaiety. Thanks to this, the difference with Easter and Christmas is significant: there, in 18 hymns of each of the 9 songs of the canon, this stormy, unstoppable stream of joy pours onto the listener, simply not allowing him to come to his senses, captivating him with more and more waves, following each other with continuity (we do not mean the usual performance of the canon, where only its irmos are sung, and everything else is read, but the present statutory with singing and all troparions, which can be heard, except for Easter, unfortunately, probably only on Athos). On the Assumption, the flow of such joy flows only half of each song of the canon in 8 hymns (irmos of the 1st canon twice and its troparia for 6), and then it subsides, enters the usual banks of festive joy, turns into the usual melody of the festive canon - the 4th tone. In the 4th tone the canons of most of the twelve feasts, both of the Lord and of the Theotokos, are sung: the Introduction, the Annunciation, the Transfiguration, the Entry into Jerusalem, the Ascension and Pentecost (for the last two - the second canons) - in a word, those holidays in whose joy nothing sorrowful is mixed (Exaltation, Candlemas). Thus, the melody of the second canon of the Assumption is quite joyful and solemn. They are content with other holidays, holidays of less solemnity and joy, not only the Mother of God, but also the Lord's. But for “Theotokos Easter” it is, of course, small, especially in comparison with the melody of the 1st canon. And it is easy to understand why it was included in the canon of this greatest holiday: because it is not only “Easter”, because in it the Church not only celebrates the resurrection of the Mother of God, but also remembers Her death. If so, then it is clear that on this holiday the Church cannot indulge in the same uncontrollable, pure, selfless joy that fills it on Easter of Christ, dedicated only to the resurrection, and not to the death and resurrection of Christ together. The thought that the Blessed Virgin, although she “did not leave the world,” nevertheless departed from the earth and is not physically on it, cannot but weaken the joy about Her perception into heaven. Quiet sorrow for the deceased should also be seen in the melody of the final song of the canon - the luminary (and on Easter the luminaries of the sad melody), which is supposed to be sung “like” the luminary of everyday life - Monday (and also a fast day): “The sky is with stars.” Due to the remembrance of the death of the Mother of God, the troparion of the Assumption is placed on a tone that is more solemn and majestic than joyful and enthusiastic, on the 1st tone, and not on the 4th, on which the troparions of most of the twelve feasts are placed, including such joyful ones as the Nativity of Christ and the Annunciation. In the melody of the 1st tone (for troparions, but not for canons and stichera), there are even some sad notes: they sing the troparion of even such a sad and solemn holiday as the Exaltation, as well as the holidays of Baptism, Candlemas and Palm Resurrection, the services of which also breathe a certain sadness. Almost all sedalnys of Great Saturday are sung in the same voice (sedalnyys are sung with the melody of the troparion). The kontakion of the Assumption is placed on an even sadder, already directly crying, 2nd voice - the voice in which it is sung (only in its “self-similar” form), by the way, “Blessed Joseph. To this mournful voice (2nd) the troparion of not a single Twelfth Feast and only one other (Epiphany) kontakion is sung. But the sorrow that comes through in these melodies, as well as in other semi-sorrowful melodies heard from time to time at the Vigil of the Dormition, is quiet, sweet sorrow, these are tears not of despair, but of love and involuntary sorrow over the tomb, no matter how “life-giving” it may be: this is the sorrow with which the Church grieves on Holy Saturday, on that “most blessed” Saturday on which the believer is already almost rejoicing in Easter joy, although he still faces the tomb of Christ. In the entire service of the Dormition one can see echoes of this Great Saturday quiet, sweet sorrow over the Great One who died, mixed with joy about Her resurrection and ascension into heaven. And the Assumption Vigil begins (in the stichera I cried to the Lord) in the voice of Vespers on Great Saturday, in the voice in which Her funeral and Sunday stichera are sung—the 1st voice. Then the chorus on the 9th canon in the canon of the Dormition is composed in imitation of one “praise” in the kathisma of Great Saturday: “Bear all the blessed Thee, the only Mother of God” (in V.Sb.: “Give birth to all the hymn of Thy burial”). This excerpt from the Holy Saturday service (properly performed, of course), for all its brevity, makes an extraordinary, stunning impression on the listener, suddenly tuning him in the midst of the Easter joy of the canon positively in the spirit of Holy Saturday. It is known that grief over the coffin of the deceased awakens our best feelings for him and strengthens our love for him. So the memory of the deceased Mother of God, as it were, kindles in us love for Her, and the Church on the day of Her Dormition sheds sweet tears of love for Her and joy for Her over Her tomb. From these tears and this joy a wonderful combination is obtained, giving a unique color to the celebration of this holiday. And in all its other parts, the Assumption Vigil, in terms of the selection of musical motifs, amazes with the depth and combination of its melodies. The quiet, languid sorrow that breathes at the beginning of the vigil, in the 1st tone of the stichera on “I cried to the Lord” 429 gradually turns into uncontrollable joy, which goes through the most joyful voices for its expression - the 2nd 430 and 3rd 431 in the stichera on the litia (in the 2nd tone the verse stichera of Little Vespers are also sung, but in the chant “At home Euphrathos", the forefeast of the Nativity of Christ and the usual chanting of the forefeasts), passing through them into the directly Easter tone of the 5th for the last stichera on the litia (“Let God rise again” - 5th tone) and the quieter joy of the 4th tone for the verse stichera. Matins presents the same ladder of melody from sorrow to joy. Its first sedal is similar to the troparion (sedalen is the same troparion, only for kafzmas, and is sung in the same tune as the troparion) - the 1st tone, but similar to the sedal of Great Saturday (i.e., it is sung in the chant “Thy Sepulcher, O Savior”). The next one is more joyful - the 3rd tone (the voice for the troparion to the apostles) and is similar to the Sunday Mother of God (at kathismas); "The beauty of virginity." Sedalen in polyeleos, of course, is even more joyful - the 4th tone, the usual tone for holiday troparions and is even similar to the Sunday Mother of God “Joseph was surprised.” Ipakoi 8th tone. The sedals of the Nativity of Christ have the same voices and even similar ones, except for the similar for the second sedal (simpler here). After the Easter rejoicing in the canon, the Assumption Vigil consists of the moderate joy of the 4th tone (with which the holiday began in the stichera at “I cried to the Lord” of Little Vespers) in the stichera of praise - the usual voice for praise stichera - and the solemn calm joy of the 6th tone for the last praise stichera - the usual voice for the final stichera. Fasting, forefeast and afterfeast The Dormition has a fast in front of it - an advantage that puts it along with Easter and the Nativity of Christ and which all other holidays do not have, not excluding the greatest of the Lord's (Epiphany has only a one-day fast). This post ranks first in severity after the Great. During the Assumption Fast, it is prohibited to eat fish and, with the exception of Saturdays and Sundays, vegetable oil ("boiling without oil" is allowed, i.e. boiled food, not dry eating, but without oil). Moreover, this fast includes Christ's Feast of the Transfiguration and is not allowed for it (it is only allowed for fish). Needless to say, the two-week preparation for it by fasting adds charm to the holiday. The Dormition Fast was established, as we will see, in the centuries of the rupture of the Eastern Church with the Western, but we can say that the Eastern Church owes this fast to the traditions of the Western. The Assumption Fast can be called the autumn fast. Before its establishment, the Eastern Church did not have a fast for this (autumn) season, sanctifying the other three seasons of the year with fasting: spring - Great, summer - Peter, winter - Christmas. Meanwhile, in the Western Church from the 5th century. the “fasts of the four seasons” (jejunia quatuor temporum, already mentioned by Pope Leo I in the 5th century) were known and observed. Couldn't the influence of this pious custom of the Western Church explain the desire for autumn fasting in the Eastern Church, which was gradually realized? Having a desire to add to the series of its autumn fasts, the Orthodox Church could not find a more suitable time for it, as the preparatory time for the Dormition, and choose a more worthy name for its dedication, like the most honorable name of the Mother of God. If St. Special fasts are dedicated to the apostles and John the Baptist, then how can the “Most Holy One” not have a fast? Some inconvenience for the Dormition Fast was the Feast of the Transfiguration with its long after-feast, which did not allow Lenten worship (with the prayer of St. Ephraim and great and bows, hours instead of the liturgy and singing alleluia instead of “God is the Lord”), due to which confusion arose about this fast. During the entire Lent, such (Lenten) worship is possible only 2 times: August 8 and 4, 432. Like all twelve holidays (excluding Christmas and Epiphany), the Dormition has only a one-day forefeast. Pre-holiday songs begin with an invitation to the faithful to a dignified farewell to heaven for the intelligent ark of God. “We will shout with cymbals, we will exclaim in songs, the original holiday is before the celebration... The all-gold ark is now preparing to pass from the earth to the highest. The Sovereign of all wants to betray the soul in the hand of the Son in the morning” (1st and 2nd stichera I cried to the Lord). “Virgin youths, sing in advance, praise your mothers, and all of you sing the original song of the Dormition of the Virgin and Mother of the Lord, with divinely red hymns pre-perfecting the divine” (sedalen for 3 songs of the canon). In general, chants, as on the holiday itself, are dedicated to a picture depiction of an event and elucidation of its meaning, coinciding not only in thoughts, but sometimes in expressions with holiday songs. But we can note some new thoughts compared to the last ones. “No one can figuratively carry the Ark of the Covenant in fortune-telling; but the holy apostles truly carry the Mother of God” (canon, hymn 4, troparion 8). “Thou art the dwelling place of all the Divinity, and therefore leave the whole Divinity, Mother, from the earth to the end” (item 5, tr. 2). “Like (oh, how) your face is luminously sanctified by the kindness of the Divine, O All-Immaculate One” (item 8, tr. 2). “The divine and noble dwelling of God” (item 3, tr. 8), “thou rested in the inevitable treasures of life” (item 4, tr. 4). “The angels and shepherds sang Thy Nativity first, and now the angels celebrate, and the apostolic countenance, and every tongue, O Virgin, sing Thy Dormition” (luminaries). “I can’t speak, I am amazed and trembling, and I am greatly distressed (I am at a loss) for Your greatness, but love, Virgin, sees the divine rewards incessantly” (item 8, tr. 6). “O ye of Zion, light candles, surrounded by light, and come to Gethsemane, and let us celebrate these things with songs” (item 5, tr. 8). “Come, faithful hearts, let us sow tears more often to the incorruptible body” (item 8, tr. 2). “With the incorporeal host we will surround the life-giving bed rejoicing, like the holy throne of God” (item 8, tr. 1). “Let the airy souls turn away, let the ruler of the world let go, let him fall in shame, seeing the Mother of God lifted up” (item 4, tr. 2). The most important hymns of the pre-festival - the troparion and kontakion, like the same songs of the holiday, complement each other. While the troparion invites to living joy (“People lead the way, splashing with your hands faithfully”), pointing to the factual side of the event (“It is glorious for the Mother of God to come from earthly to the highest”), the kontakion dwells on the meaning of the holiday for the world: “In Your glorious memory the universe is speckled with an immaterial spirit...” For other important places in its service, the forefeast day borrows stichera from the holiday itself, these are all final stichera. On “The Lord has cried” the final stichera (for Glory and now) is one of the verse stichera of the holiday, “Thy All-Honorable Dormition”, chosen here for the sake of its corresponding voice (the 4th, on which voice the stichera for the Lord has cried for the forefeast are placed) and the completeness of the content. In the verse of Vespers, the final stichera is the lithium stichera of the holiday in the voice of these stichera, namely the 2nd, “Even the highest of heaven.” In the Matins stichera, another lithium stichera of the 3rd (one of the most joyful) voices - “Come, all you ends” - serves as the final stichera. The voices (tunes) for the pre-holiday stichera were chosen just as carefully as in the holiday service. For the stichera I cried out to the Lord - the 4th, as a voice of moderate joy (similar to “Like a doble” - the martyr’s stichera); for verse vespers – the 2nd – greater joy (similar to the “House of Euphraths” - pre-holiday stichera of the Nativity of Christ), for verse matins – 6th tone, full of joy (Sunday stichera of the Octoechos “Trydnev”; the same tone “Thy Resurrection, O Christ the Savior”). Troparion, kontakion and 1st sedalen - 1st tone, generally accepted for holiday troparions (similar to the baptismal kontakion “Thou didst appear,” and the Sunday sedalen “Joseph was surprised”). The 2nd sedalen is in the 5th tone, parallel to the 1st, on which the troparion of the holiday itself and its first sedalen are sung (similar to the “Co-originating Word”). 3rd sedalene (according to the 8th song of the canon) - again in the 4th tone (but similar to the Lenten Mother of God “Soon to Precede”). The canon is the 5th tone, parallel to the 1st, on which the first canon of the holiday is sung, and its irmos are the Sunday “Horse and Rider”, so coming here, by the way, and because of the last irmos “Isaiah rejoice.” As for Little Vespers, its stichera on the Lord I cried out depict the event as the migration of the Mother of God to joy (1st), to life (2nd), as the sanctification of the air by Her ascension and funeral singing (3rd), inviting the whole world to the celebration (4th, it is remarkable that the final stichera is not from the stichera of the vigil, as usual); the stichera, like those corresponding at the vigil, are in the 1st tone, but, of course, they are not self-concordant, but are similar to the “Heavenly Rites” (the Mother of God of Monday, in view of the participation of angels in the event). The stichera on the verse, 2nd tone, are similar to the best Christmas pre-holiday “House of Euphraths” (sung only if December 24 is served on Sunday) depict the participants in the event - the apostles and angels (“Doors of Heaven”) with the Savior among them. Since all the twelve holidays (except for the Nativity of Christ and Epiphany) have a one-day forefeast, the holidays differ only in the duration of the afterfeast, and the statute attaches very important importance to this difference. On this score, the most precise and detailed instructions are given in the charter, with provision for all cases of coincidence of holidays and fasts with holidays (see the Typicon for the charter on the after-feast of the Presentation). In general, the feasts of the Mother of God have an after-feast half as long as the Lord's - usually 4 days, while the Lord's feasts are 7, and such a great one as Epiphany - 8. And for the Dormition, the charter does not prescribe these usual 4 days of after-feast, but 8 days, i.e. more than for the usual Lord's holidays and the same as for the greatest of the Lord's holidays - Epiphany, equal in solemnity and importance to the Nativity of Christ (the Nativity of Christ has less than 8 days of after-feast due to lack of time, due to its proximity to Circumcision and Baptism). Such an amazingly long after-feast imparts extraordinary grandeur to the Feast of the Assumption. It is immeasurably exalted above other Theotokos feasts and is placed on a par with the greatest twelve feasts of Epiphany and the Nativity of Christ. This provision of the charter very aptly defines the meaning of this holiday and its place among others. Post-holiday chants in general, one might say, are less original than pre-holiday chants. Here, all the most important chants, as on other holidays, are borrowed from the festive service. Almost all the final stichera are taken from there (on “Glory and Now”), and the holiday stichera are sung here all in turn, which begins with the lithium stichera (the stichera on “I cried to the Lord,” as the most prominent in the service of this holiday, are not sung on the after-feast): so, on the 16th, as the final stichera on the praises, the 1st lithium stichera of the holiday (“Podobashe”) is sung witness"), on the 17th I cried out to the Lord - 2nd lithium, in the Vespers verse - 3rd, in the Matins verse - 4th. In the same groups, stichera on the 18th and I cried out to the Lord on August 19 - all 4 verse stichera of the holiday are sung in turn. On August 19, the previously omitted 5th and 6th lithium stichera are sung as concluding verse stichera for Vespers and Matins. On the 20th, the last praise (the first three praises, as they are not self-congratulatory, are not sung during the after-feast) and the stichera of the 50th psalm. On the 21st I cried out to the Lord as the final one, the same stichera from Little Vespers of the feast is sung. On the 22nd – again the first lithium stichera. However, the remaining final stichera of the post-feast days are not borrowed from the holiday service, but are new. Such new stichera are placed first of all at Vespers on August 16th, the most solemn due to its proximity to the holiday and the coincidence of this after-feast day with the new holiday (Image Not Made by Hands): on “I cried to the Lord” ch. 8th “Girlhood Faces”, on the poem ch. 8th “Assuring Jesus” is the creation of the famous Emperor Leo VI (“Leontes the Despot”), famous in church songwriting. If here special stichera are given “for the honesty of the day,” then in other cases - due to the lack of festive stichera: so at the verse of Vespers on August 21 and 22 - both mentioned stichera are from Vespers on the 16th; on the Matins stichera 21 and 22, the final stichera are new to match the entire group in tone and the like. Repeats the post-feast and other songs of the holiday. Thus, the post-feast has new luminaries only on the 16th and 17th, and then (18, 19, 20, 21 and 22nd) - the luminaries of the holiday. The sedalny of the holiday are repeated less frequently: the 1st sedalny is repeated on the 17th, 19th, and 21st, the 2nd - on the 20th. All the rest of the church singing material for the post-feast is new: stichera on the Lord I cried out, on the stichera of Vespers and Matins (three in each of these three groups), sedals - on the 1st and 2nd kathismas and the 3rd song of the canon (with the indicated exceptions). But from the stichera, the stichera of the forefeast of the Lord I cried (on the 19th at Vespers) and the verses of Little Vespers (on the 19th at Matins) are repeated once (by a whole group). In addition, the stichera on the Lord on the 16th and 18th are the same, on Matins on the 17th and 20th - the same. The sedals are also repeated (17 and 19 – 1st and 21 – from the 3rd canon of the canon; 16 and 19 from the 3rd canon). The canons of the holiday are repeated daily and in turn. In the new stichera and other hymns of the post-feast, not everything is new regarding the content. Of course, the stichera of the first post-feast day - August 16 - are distinguished by the greatest merits. The group of stichera on the Lord cried out for this day is modeled on the stichera in honor of St. Peter and Paul on June 29, beginning with the words: “With praiseworthy crowns,” according to which each of these stichera begins with the pronoun “cue”: “With unworthy lips we will bless the Mother of God,” “What a terrible song,” “What a spiritual song.” The concluding stichera to them depicts the “virgin faces” and “souls of the righteous” surrounding the beds of the Mother of God: “for the gift of virginity they bring instead of peace; But they bring immaterial singing with virtue; It behooves the Mother of God, like a royal queen, to be born with radiant virtues, and with them we, having experienced a pure life, will go to the burial of the existing Mother of our God.” Of the verses, the first stichera makes such a successful comparison: “Do not leave the fiery chariot from the earthly, like the righteous Elijah, but the very Sun of righteousness”... The last stichera (imp. Leo) puts psalmic words into the mouths of the apostles burying the Mother of God: “this is the betrayal of the right hand of the Most High (a change of state according to the will of God); Thou art in the midst of Thee, and is not moved” (i.e. by corruption). Svetilen (on the same day) marvels at the “greatnesses” that the “Strong One has created” so much in the life of the Mother of God: “thou art born of barrenness, and thou didst give birth to a virgin, and the virgin remained again, and after death remained above death, pure, and did not abandon the world, praying for peace.” There are also strong thoughts in the songs of other days of the feast. “The Queen has passed on all to the kingdom of thought... Even at the Dormition, having gathered all the mental nature: patriarchs, prophets and martyrs, apostles” (August 17, 3rd I cried out to the Lord). “Truly you have appeared as a cloud, pouring out our waters of life” (August 18, sedalon on the 3rd paragraph). “Your holy, most pure and honest repose is not to the distance of those who love You, but to unity without separation” (August 19, 1st I cried to the Lord). The selection of tunes for post-holiday songs also deserves attention. For stichera, the 1st voice is used - once, the 2nd - 10 times, the 4th - 3 times, the 6th - 3 times, the 8th - 1 time. For sedals: 1st – 5 times, 3rd – 2 times, 4th – 10 times, 5th – 1 time, 6th – 1 time, 8th – 1 time. For stichera, “similar” is most often used, namely 7 times out of 21, the pre-festive stichera of the Nativity of Christ “House of Euphraths.” Voice table and similar The celebration of the holiday according to the same rite as at the Nativity of Christ, excluding the replacement of the stichera with dogmatism on Friday evening, and the fact that at the liturgy a festive one is added to the daily Apostle and Gospel in view of the commonality of their content, as in the celebration of other Mother of God holidays. Of the holidays in honor of the Mother of God, Her Dormition could not have been one of the earliest. If the Church sacredly honored the days of death of the martyrs, calling these days their “birthdays” (natales) into eternal life, then it could not ignore with reverent remembrance the day of death or, rather, simple repose (μ ϵ τάστασις, transitus), dormition (κοίμησις, dormitio, pausatio, abitus) of the Mother of God. Nevertheless, the Church came to the idea of ​​celebrating the day of death of the martyrs much earlier than the Assumption. From III – IV centuries. We have a Syriac monthbook that was discovered not very long ago, in which absolutely every day of the year has the memory of a saint (with rare exceptions, all here are saints about whom no news has been preserved until now and whose very names our current monthbook does not have). There is not yet a single Mother of God holiday in this month. The reason for this phenomenon is clear: the martyrs suffered and died before everyone’s eyes, and the days of their death were written in bloody letters in the hearts of Christians. As for the Mother of God, despite that ardent love for Christ with which the entire being of the first Christians burned, Her personality still remains in the shadow in which it is found in the Gospels and apostolic writings. It was necessary for later theological deepening into the dogma of the incarnation and the encroachment of heresies on the dignity of the Mother of God, which took place only in the 5th century, in order to draw the reverent attention of Christians to this person. The feasts of the Mother of God, or, more precisely, one such feast that subsequently broke up into several, must have arisen in connection with the Nativity of Christ (or the Epiphany, previously identified with the Nativity of Christ), like the first commemorations of the apostles and the first disciple, Archdeacon Stephen. Therefore, the current “Cathedral of the Blessed Virgin Mary” on December 26 is the embryo of the Mother of God feasts. So among the Nestorians, the feast of “The Most Holy Mary” is immediately after the Nativity of Christ; in the Coptic calendar of the 7th century. January 16 (the century after the Epiphany) “the birth of the Lady Mary”, in the 9th century calendar. January 16 “death and resurrection of the Virgin Mary” 433. But the ancient Armenian Lectionary (a collection of biblical readings), clearly belonging to the time before the separation of the Armenians from the Catholic Church (before the 5th century), under August 15 has the following memory: “the day of Mary the Mother of God; on the third mile from Bethlehem (in the church)... standing”; For the service, readings are assigned in general regarding the Mother of God: Isa. 7:10–15; Gal. 3– 4:7; OK. 2:1–7; but the psalmic verse before the Old Testament reading: Ps. 131 (“Arise, O Lord, into Thy rest, Thou and Thy holy ark”) 434. In a number of monuments for the Assumption there is a fluctuation between January and August. In the ancient Roman pseudo-Jerome martyrology (7th century), January 18 shows the depositio (death) of Beatae Mariae, and August 14 – assumptio (taking to heaven). This division is significant in that it shows how the Church of that time already looked at the death of the Mother of God: without denying the bodily death of the Mother of God, to which the present Roman Church is inclined, the ancient Roman Church believed that this death was followed by a resurrection, although, apparently, it thought that it did not happen as quickly as the later tradition suggests. But, probably, very soon in the Roman Church, and after her in all the Churches that considered her their mother, listened to her voice and followed her liturgical practice, of these two holidays, the second was chosen as the most important, and the first was abandoned. In another later Roman calendar in the 8th century. There is already one holiday - the Assumption - August 15th. The same in the Sacramentary of Pope Gelasius (492–496) edition of the 7th century. But it appears that not all Western Churches have made the same change in this regard. The Gallic Church, according to the testimony of Gregory of Tours (†594), celebrated the Dormition in the 11th month (i.e. in January, since the year began in March). In the Gothic-Gallican Missal of the 7th-8th centuries. and Luxovien 7th century, the holiday was set on January 18. The Viakovite (Syrish) Breviaries regarding the Assumption, as well as the Transfiguration and Exaltation, fluctuate until the 8th century; in others only the Exaltation, in others only the service of the Assumption. In the Greek Church, reliable news about this holiday begins only at the end of the 6th century. According to Nicephorus Callistus (14th century), only Emperor Mauritius (592–602) established the celebration of the Assumption. This testimony, like the similar testimony about the establishment of the feast of the Presentation of the Lord, not without reason inspired liturgists with doubts about the justice. Not to mention the above evidence regarding the existence of the holiday in other Eastern Churches of the 4th century, there are traces of its earlier existence in the Greek Church, more particularly in Constantinople itself. Already the many churches in honor of the Most Holy Theotokos, such as ancient Constantinople had, make us expect this holiday here. Constantine the Great himself built several such churches (for example, a church called “Rod” - after the Old Testament prototype of the Virgin Mary; then a church in a part of the city called “Sigma”, etc.). Three churches in honor of the Mother of God were built in Constantinople by Empress Pulcheria and between them Blachernae. In the last church, the pious empress naively wanted to place even the bodily remains of the Mother of God and instead placed Her robe. Could it really be that even in this church, intended as some kind of tomb for the Mother of God, the day of Her death, which was already celebrated throughout the Christian West, could not be celebrated? The so-called “Versic Prologue” (an ancient month book in verse) indeed indicates that on August 15 there was a holiday in Blachernae (as in each Constantinople church there were several such local holidays). One might therefore think that before Mauritius, the Assumption in Constantinople was a local and optional holiday. Mauritius, precisely in gratitude for the victory over the Persians on August 15, made this holiday a general church holiday. Emperor Justin did a similar thing with the feast of the Presentation on another occasion (regarding deliverance from a pestilence). Or Mauritius moved the holiday from January 18 to August 15 (Archbishop Sergius). In the West, the holiday of the Assumption was not widespread in this ancient time. Evidence of him before the 8th century. they are so rare here that until the archaeologist Martin (18th century) they doubted the existence of the holiday earlier than this century. From the 7th century At that time, only one such evidence was known: Pope Sergius decreed that “on the days of the Annunciation, Nativity and Assumption (Dormitionis) of the Most Glorious Mary,” the litany would come out from the (church of) St. Adrian and to St. Mary was met by her people" 435. Pope Leo II in 847 established a vigil and octave (eight-day post-festival) for this holiday in the Basilica of St. Locerro on the outskirts. The Mainz Council of 809 still hesitates in adopting the holiday, but the Council of 813 already makes it mandatory for France 436. In the 12th century. Guido, bishop of the Gemonanen church, as the Liber de gestis episcoporum Germanensium says, decreed that “The Assumption of Blessed Mary, which has been celebrated since ancient times, should be honored with us no less solemnly and in the same way (as in ancient times), more than the feast of St. Gervasia is summer (June 19), and ostaya (i.e. 8 days after the feast) of the Assumption, as the feast of St. Lawrence" 437 (August 10). Consequently, in the West in the 12th century. In some places, the Assumption in the solemnity of the celebration was inferior to the days of especially revered saints, and the concerns of the primates of the Church were aimed only at making it equal to the latter. Before the middle of the 12th century. In the Church of Cologne (Coloniensis), the after-feast of the Assumption (Ostaia) was not yet celebrated, and only the archbishop of that time, Reinoldus, decreed that it should be celebrated for 8 days, as we read in Historia archiepiscoporum Coloniensium. In the ancient codex of the famous Church of Tours (Turonensis), there are two masses for the Feast of the Assumption 438. In the Alma mater decretal for the Nativity of Christ, Easter, Pentecost and the Assumption, liturgy is allowed during the period of interdict (excommunication). In many provinces of ancient Germany, the Assumption was celebrated for 30 days. In some places in the Western Church, medicinal herbs, anti-conspiracy herbs, and grapes were blessed on this holiday. As for the fate of the holiday in the East from the 7th century, historical monuments here make it possible to trace it through almost all centuries until recently. The holiday is listed in the holiday Gospel, written in 715 440 (R.B. 24). At the 7th Ecumenical Council, Constantine, Bishop of Constantia of Clore, mentions the celebration of the Assumption on August 15, 441. In the 8th century, a series of chants appeared in honor of the holiday. Andrew of Crete compiled a canon for the Dormition, which is no longer used, but which, according to the Evergetian Rule of the 12th century. (see below) relied on the pre-celebration of the Assumption. Probably, this canon was supplanted from the holiday service by the canons of Cosmas and John of Damascus (of the same century), as was the case at the services of Holy Week (where now the canons of Cosmas are at Matins, and Andrew at Compline). In addition to these three hymnographers, the service of the holiday is enriched around this time with the works of Anatoly, who owns only one stichera (2nd on the litia) for the external service, Herman, Patriarch of Constantinople († 740), who also owns one stichera (4th on the litia), Theophan the Confessor (IX century) and Emperor Leo VI the Wise († 911). St. Theophan, in addition to the stichera with his name, which is in the current service, they wrote a canon for the holiday, which was sung according to the Evergetian Rule at the so-called “agrypnia” of the holiday. Emperor Leo also owns only one stichera in the service of the holiday, but which occupies a very prominent place in the current service, namely the stichera after the Gospel, inscribed “Byzantine”, Byzantine, should be the pseudonym of Emperor Leo, as well as one stichera for the post-feast (August 16). Around the same time, the remaining hymns of the holiday should have appeared, included in the current service, but not inscribed with the name of the author, such as: stichera on “I cried to the Lord,” on the stichera, on the praise, the first and last on the litia, sedalny, some stichera of the forefeast, as well as kontakion and ikos of the holiday, if the latter do not belong to Roman the Sweet Singer of the 6th century. All these chants are already known to the statutes of the 12th century. Turning now to the history of the service itself for the holiday, we find its oldest rite in the recently discovered Georgian translation of the 7th century Jerusalem Canon. Under August 15, we read here: “In Gethsemane, in the building (in the basilica in honor of the Assumption) of King Marcian (in the manuscript it should be mistaken: Mauritius) the memory of the Virgin Mary. Troparion ch. 6: “When you passed away”... Prokeimenon ch. 3: “My soul magnifies the Lord”... Verse: “For I have regard for humility”... Readings: Proverbs. 31:30–32 (about the good wife); Ezek. 44:1–4 (the closed door of the church); Gal. 3:24–29 (sex indifference for justification by faith). Alleluia: “Hear, daughters, and see”... Gospel Luke. 1:39–50, 56 (visit to Elizabeth). For the washing of hands (i.e. troparion): “Your memory, O Mother of God”... (For the transfer?) of the Holy Gifts: “Terrible and glorious”... 442 The next most ancient of the now known monuments with the full rite of worship for the Assumption is the charter of St. Sophia (or Great Church) of Constantinople with the practice of the 9th century. in a 10th century manuscript On the present feast, called the “Assumption of the Holy Theotokos,” this charter has a detailed regulation of the service, while on November 21 it is limited to one designation of the feast of the Entry of the Most Holy Theotokos into the Church. Here is the rite of the Assumption service according to this charter. On the eve of the holiday, “we gather in the most holy great church and from there, with a litany, we go to the square (φόρος) and there we perform the usual prayers. With this litia we go to the named cathedral (great church) and there celebrate the divine liturgy with the sacrament (καὶ μυσταγωγίαν i.e. the full liturgy); when we depart, we sing the troparion ch. 8: “Blessed are you all born” (current ipakoi). At Vespers there are three readings (proverbs), set for Christmas (i.e., the Mother of God, as now). And immediately the psalts ascend to the pulpit and begin the troparion ch. 1 “You kept your virginity at Christmas.” And after this there is a litany of petition (ϵ ὐχή συναπτή) and the great “Lord have mercy,” and they say “Wisdom” and the reading begins, and after it there is a pannikhida according to the rite (a special service, the rite of which has not been preserved from this time, and which later consisted of the 50th psalm and canon). At Matins (that is, at the beginning of it) and at the 50th Psalm, the above troparia are said in a similar way, as well as at the entrance of the liturgy. The Prokeimenon, the Apostle and the Gospel in the liturgy are the same as now (only the 2nd alleluarius is different; not “The Lord swear to David”, but “Remember Thy host”). In another manuscript of the same charter from the 11th century. added to the rite of service: “and there is consolation (a rich meal) and grapes are given at the meal (σταφυλάς) 443. Thus, instead of the present rich variety of holiday chants, this ancient charter has only two songs in honor of the holiday. But for this he honors the holiday with a solemn litany the day before (a religious procession through the city); The current charter has preserved something similar only for the holidays of the Presentation, the Annunciation (“and there is a lithium outside the Monastery”) and Easter. Acquaintance with this ancient rite of the Dormition service is instructive for us in the sense that it gives the chronological date for the two most important hymns of the current service of the holiday: the troparion “In Christmas there is virginity” and the hypakoi “Blessed are you all.” We see that these are the most ancient songs in honor of the holiday, therefore fully worthy of the honorable place they occupy in the current service. In the so-called “Sinai Canonar” of the 9th-11th centuries. (VK. 145) under August 15 “The Life-Giving Assumption of Our Lady Theotokos. The order was prescribed for the 8th september” 444 (of course, readings and prokeimny). The Sophia Rite of Constantinople appoints only one day for the feast of the Dormition (as in general this Rite does not know any after-feasts or forefeasts), except that on the second day of the feast a service is appointed in the Church of the Mother of God near Xirolof (just as the Council of the Mother of God in Blachernae is appointed on the second day of the Nativity of Christ). Therefore, the further stage in the development of the holiday is represented by the most ancient short charter (῾ Yποτύπωσις) of the 9th century. Studite Monastery in Constantinople, calling itself by tradition (παράδοσις) St. Theodora Studite. About the Feast of the Assumption there is only the following remark: “you should know that on the Transfiguration and Dormition of the Most Holy Theotokos in the evening at the candlelight (at vespers) there is an after-feast: after the opening psalm (προοίμιον) immediately “I cried to the Lord” (i.e., there are no kathismas, the absence of which, according to the Studio Rule, distinguished holidays from weekdays), and in the morning at Matins after the Six Psalms and “God is the Lord” is immediately a canon (i.e. again no kathismas) and two readings (on weekdays 4); similarly, on the Exaltation, the Nativity of the Mother of God, the Nativity of Christ, as well as on Sveta (Epiphany), as well as on the Presentation of the Lord, on all other holidays one should not celebrate for two days (διπλω ̑ ς) 445. A remark literally identical to this in the so-called Διατύπωσις ᾽е St. Athanasius of Athos (IX-X centuries), only the Introduction was added to the number of two-day holidays. Thus, here we are dealing with the first spread of the holiday in question beyond one day. Typikon of the Constantinople Evergetid Monastery with practice of the 11th century. according to a 12th century manuscript for the “Assumption of the Blessed Virgin Mary” there is already a pre-celebration and a post-celebration of the current duration (i.e. until August 23), therefore, an octo-day (let us remember that in the West it was at this time that bishops first established an eight-day period for the holiday). But the pre-celebration, like the post-celebration, is distinguished by even less solemnity than ours. The Octoechos is also sung with pre- and non-holiday songs, which is not done among us 446. From the Octoechos the stichera are placed on the verses of Vespers and Matins and the sedals on the kathismas for Matins; in addition, from Octoechos the canons are laid down on the so-called pannikhidas (the composition of these services is indicated above), but only on post-feast days, starting from August 20, until the same date on pannikhidas, the canons of the holiday (is it possible to see in this circumstance traces of the fact that initially the post-celebration of the Assumption was only four days, which is now the post-celebration of the Nativity of the Theotokos and the Entry). The holiday itself was celebrated with no less, if in some places (in some parts of the service) no more, compared to the current regulations, solemnity. The difference with our charter concerns: a) the place of some stichera in the service, b) the composition of the vigil (ἀγρυπνία), which began not with Vespers, but with the mentioned pannikhida; c) the number and order of kathismas, including polyeleos; d) the method of singing the canon and its appendages (sedalny, luminary, etc.); e) the composition of the proliturgy (as the part of the liturgy before the Gospel was called in ancient times). As for the place of the stichera, the first place in the service of the holiday - on “I cried to the Lord” - was occupied in the Evergetid Rule not by the current stichera on the Lord, I cried “O wondrous miracle,” but by the current stichera on the stichera: “Come, let us sing to the people.” On the stichera, the current lithium stichera were sung (there was no lithium according to the Evergetid Rule), namely: the 2nd (“Even the Highest of Heaven”) and the 3rd (“The All-Immaculate Bride”), with the addition of the current last stichera on the praises (“To Your Immortal Dormition”). Verses for the verse stichera: the first is the same as ours: “Rise, O Lord, into Thy rest,” and the second: “The Lord has chosen Zion”... (we have: “The Lord swears to David”). On the praises of the stichera “O wondrous miracle” (those that are now on “I cried to the Lord”) with the addition of the current stichera according to the Gospel: “When the repose” (the stichera after the Gospel were not known to the Evergetian charter). If the Evergetian Charter is in the arrangement of the stichera, i.e. in the placement of the church singing material that existed at that time, followed other regulations (which he himself generally admits, as we have seen), then here we have an interesting indication of the care with which this placement was made in the current charter. The verses “O wondrous miracle” were subsequently moved to first place in the service for the sake of their high poetry and due to musical requirements (as we will see below). The stichera “When the Repose” is placed after the Gospel for the sake of the 6th tone, required here by the 50th Psalm (according to the Gospel and the 50th Psalm, the stichera are almost always in the 2nd or 6th tone). The Evergetid Rule does not have some of the current stichera at all, the last one on “I cried to the Lord,” the first and last two on the litiya, and the first three on the praises. Of these, the first two (“By God’s first wave” and “Like a self-witness”), according to the Evergetid charter, were placed on the forefeast and, therefore, by the later charter they were transferred from here to the holiday service, and took very honorable places in it, even the most honorable ones (the first, perhaps, due to its length). The last two stichera at the litia (“Come, ye idle council” and “Sing, ye people”) were the Euergetic rites for the after-feasts on August 22 and 21. Probably, he had the current laudatory stichera (“In Thy Glorious Dormition”) at the post-feast on the 18th, where for the stichera, the initial words of which are not given, the same voice (4th) and similar (“Like a doble”) are indicated. It is remarkable that all these stichera, adopted first for the days surrounding the holiday, and then included in the holiday service, are anonymous, with the exception of one - Feofanova (“Come, ye idle council”). The vigil according to the Evergetian Rule, as noted, did not consist of Vespers, which was always performed separately, but of a pannikhida and Matins. This pannikhida has been preserved in our current liturgical practice: it precedes Easter Matins, having exactly the same composition as it had according to the Evergetid and contemporary statutes, i.e. consisting of the trisagion, the 50th psalm, the canon, another trisagion and litany 447. Thus, before each holiday, as well as on Sunday, the rules of that time had a vigil of the same type that we now have only on Easter. At the memorial service of the vigil, of course, the canon of the holiday was sung, but not the same as at Matins: for the Assumption - Theophan’s canon of the 2nd tone “In the depths of the post”, which is now not used among us. But it was preceded by the daily voice canon. Consequently, even on the holiday itself, the Evergetian charter did not abandon Octoechos 448. At Matins of the Assumption, after two ordinary kathismas, the Evergetid Rule appoints, as if as a third kathisma, “Ἄ μωμος” i.e. Blameless (Psalm 118) “with alleluarial voices,” i.e. special refrains to this psalm, and from the sedal holiday. This “Ἄ μωμος”, according to the Evergetid Rule, was relied upon only on Sunday matins (during the long winter nights), and of the twelve holidays it belonged only to the Assumption (i.e. this holiday was compared with Sunday). Other great holidays at this place had their own special kathisma, for example, the Nativity of the Virgin Mary and the Introduction of the kathisma “Lord, let not Thy wrath”, the Nativity of Christ and Baptism - “The Lord spoke to my Lord”, Transfiguration - “Incline, O Lord, Thy ear”, Exaltation - “It is good to confess to the Lord.” After this specially festive kathisma (with sedal and reading of the festive teaching, as we do after kathismas), we relied on the Matins of the Dormition of the polyeleos, but only “if there is time” (i.e., probably, if it is a long time before dawn), “if not, then we leave it.” It should be noted that in general the polyeleos, according to the Evergetid Rule, was not a mandatory part of the great holidays: on the Nativity of Christ it is not indicated, on Pentecost it is directly stated that it is “not versified”, on Epiphany it is left to the desire of those performing the service, the Sunday service has it only on long nights (as it is supposed to be with us), of the twelve holidays it is included only in less important ones, mostly without special kathismas (for example, on Candlemas). At the conclusion of all these “stichologies” (kathisma, immaculate and polyeleos, if it is sung on the Assumption), “the Hypakoi of the Theotokos is sung” ch. 8: “Blessed are you all”, which is based on the 8th song of canon 449. Then the antiphon, the prokemeni Gospel - everything is like ours. Thus, the Evergetian and contemporary statutes did not yet know the current magnifications and the so-called “selected (collected, eclectic) psalms, sometimes replacing both with special kathismas; For the Assumption, such a special kathisma was chosen very well - the same as Sunday and Holy Saturday. The canon at Matins was sung with less solemnity than now. In the first canon - Cosmas - irmos and troparia (of which there are mostly 2, occasionally 3) were sung twice, and the second - John of Damascus - was sung without irmos for 6. Katavasia - irmos of the 1st canon. But it should be noted that the Evergetian charter did not attach the same importance to the number of troparions in the canon as the current charter does, and did not measure the importance of the holiday by this number. For example, on the Introduction, a holiday that has a less solemn service than the Assumption, he assigns for each of the two canons singing at 8, as on the Nativity of Christ and the Epiphany. For all other holidays that have two canons at Matins (Nativity of the Virgin Mary, Trinity Day), he prescribes exactly the same execution as for the Assumption: the first canon for 8 with irmos, the second for 6 without irmos. For 3 songs of the Assumption canon, instead of our ipakoi, sung according to the Evergetid rite on the polyeleos, a simple sedalen of the same (8th) voice was placed: “Even God has been conceived” (now placed on August 18). The further rite of Matins according to the Evergetid Rule represents only this peculiarity in comparison with ours, that the stichera on the praises are placed on 6, and not on 4, as with us; So it is on most twelve holidays. The Evergetid Typikon distinguishes the Liturgy of the Assumption from the liturgy of all the feasts of the Mother of God, assigning for it, as on the Lord's feasts, special antiphons (instead of pictorial psalms and blessed ones). In our charter, this is a distinction exclusively between the Lord's holidays; even Candlemas, as a semi-theotokos feast, has no antiphons. The antiphons of the Assumption according to this charter are as follows: 1) It is good to confess to the Lord... Through the prayers of the Mother of God, Savior, save us. 2) The Lord reigned, clothed in beauty... Spasina, O Son of God, was born of a Virgin, singing Ti: alleluia. 3) Come, let us rejoice in the Lord... Troparion of the holiday. These antiphons are also used for the Transfiguration. We have the same psalms, but with different choruses, that serve as everyday antiphons (for the simplest everyday life, when there are no pictorial psalms and beatitudes). Other minor features compared to the current charter: vespers without kathisma; on the verse 2: “For the Lord of Zion has chosen”; after the immaculates: “readings of the feast in the Solemnist” (πανηγυρικ ῳ̑); 3 songs each, the word of Kir Andrey “Mysteriously real celebration”; 6 cantos “look for another word of the Mother of God in Chrysostom’s Tsvetoslovy at the end of the book.” If Sunday coincides with the Dormition, the Evergetian charter defines the singing of canons as follows: Sunday on 4, and both holidays, their irmos and troparia twice (our charter in this case prescribes the singing of holiday canons without irmos, which weakens the solemnity of the holiday). Antiphons in the liturgy with such a coincidence are canceled by the Evergetian Rule (we also do this with the antiphons of Christ's holidays when they coincide with a great saint) 450. In the Prologue to the Evergetid Typikon there is a special chapter about the Assumption, which reads: “The Assumption should be celebrated among you brightly, brightly and solemnly, for it is a feast of feasts and a triumph of solemnities.” “On which (holiday) we command the distribution of food (διάδοσιν) in the pylon (colonnade, porch) to the extent possible and to the extent that your hand abounds” 451. Other Typicons have similar remarks about the Assumption. Thus, the Typikon of the Asia Minor Monastery of the Mother of God “τω ̑ ν ῾ Ηλίου Βωμω ̑ ν”, preserved in a manuscript of the 12th century, speaks about the Dormition in a special chapter of its disciplinary part: “The Dormition of the Most Holy Theotokos should be celebrated primarily between all other holidays, very lightly and lovingly ( φιλοτιμω ̑ ς ), decorating Her divine church in every possible way, i.e. sacred vessels, veils, with special lighting and all other lordship, with all-night vigil and sweet-voiced singers, and to be served to the table (δίαιταν) in a meal richer in fish and pickles (ταριχευτω ̑ ν) up to 4 courses (μινσω ̑ ν ) or more." In the typicon of the Otranto (in southern Italy) Nikolo-Kazulyansky monastery according to the list of the 12th century. about the Assumption it is commanded: “one must know that on the Assumption on August 15, after the divine liturgy, the priest blesses the grapes (σταφυλήν) after refraction (κλαστόν) in the church according to ancient tradition” 452. Moving now to the Typicons of the Studio type, we find in the Georgian manuscript of the Athos-Iveron Synaxarion of the 11th century. for “The Dormition of the Most Holy Theotokos” the following features are compared to the current statutes: on the poem there are verses: “My soul magnifies...” and “As I look upon...”; at Matins, instead of the usual kathisma, the psalms “Praise the name of the Lord...” (135), “Lord remember David...” (131) and “Praise the Lord from heaven...” (148), and “Ipakoi and troparion ch. 4 (isn’t it indirect 4th – 8th) “Blessed are you all born”, reading from St. Vasily; in the canons there are troparia twice; 3 cantos of sedals and reading of John of Damascus; according to the 6th ipakoi; in the liturgy, the antiphons are the same as according to the Evergetian Rule 453. Slavic Studite Charter in manuscripts of the 12th-13th centuries. on the Assumption had the following differences with the current charter. At Vespers on the Lord I called out the stichera on 9: the present, the last praise and the 2nd and 3rd lithium, Glory and now the 1st; According to this charter, there was no lithium at Vespers at all; on the verse, the current 4th lithium twice and the last verse, Slava and now ch. 2, similar to the “House of Euphraths” “The Gate (Door) of Heaven” (now the last verse is used for Little Vespers). At Matins, “Blesseds of the Immaculate” is sung with an alleluia voice and katavasiya (ipakoi) is sung, “Blessed are you all born”; Prokeimenon at Matins ch. 7 “The soul magnifies”, verse “Like a ghost”; in the canons irmosy and “stisi” twice; Catavasia Irmosa 4 ch. “from both sides” (on both faces); 3 songs of sedals (not specified which one); luminary “Holy is the Lord” (often according to this charter); on the praises of the stichera for 6 today I cried out to the Lord, Glory even now is the first; at the verse (according to this charter there were also verses at the festive morning) ch. 2 is similar to the “House of Euphraths” (it is not specified which ones, it must be the current ones from Little Vespers). Glory even now to “Edipus from those.” At the liturgy of the blessed “from canon 4 ch. 3 and 6 hymns of irmos 3 hymns of the beginning irmos is blessed “When a thief is in passion” (should be: irmos 3 hymns was preceded by the 1st blessed (irmos is blessed) Octoechos “When a thief is in passion”, not used today); prokeimenon ch. 8 “My soul magnifies.” Delivery 18 August 454. According to the Greek manuscripts of the currently valid Jerusalem Rule and the printed edition, its difference with the current Rule: at Little Vespers I cried out to the Lord Ch. 4 is similar to “Called from above” “I have conceived the life of the Mother of God” (now on August 17 I cried out to the Lord); on the poem ch. 2 (not specified which) Glory and now Ch. the same “All-Immaculate Mother”; at the Great Vespers on the stichera the order of the stichera is: 2nd, 3rd and 1st current 455. According to the old printed Greek and Slavic Menaion, at the Little Vespers on the Lord I cried out “To the unworthy and orally” the current stichera with the Lord I cried out on August 16, Glory and now the current 1st lithium “Like a witness”; on the poem ch. 2, similar to the “House of Euphraths” - “Cathedral of the Disciples”, “Bride of God” (now August 18 at Matins), “Gathered Face” (now August 18 at Vespers), Glory and now, the voice is similar to the same: “Good Lady, holy and your hands, to the Son who is here, the soul-loving Creator, show mercy to your servants Thy"; at Great Vespers, 2 and 3 verses are rearranged; at Matins, the current polyeleos sedalen according to the 1st kathisma and the two further ones are moved to the following places; 3 songs of the canon after the ipakaya note: if you wish, the verb and sedalen: “Cry to David” - the current one from the polyeleos. According to the current Greek Typikon for secular churches (“according to the order of the Great Church”), I cried stichera to the Lord on 6; Lithium at the beginning of Matins; after the kathisma “polyeleos of the Mother of God: I will burp my heart”; canons with irmos for 8; chaos “Pre-embellished”; in the liturgy antiphons: I – current verses of magnification 1, 4, 5 and 6; II – “The Lord loves the gates of Zion more than all the villages of Jacob” and the current verses of magnification 7, 8 and 9, chorus: “Save us, O Son of God, who is marvelous among the saints...” IIÏ “My heart is ready, O God, my heart is ready”, “That I will render unto the Lord for all that I have rendered unto me”, “I will accept the cup of salvation and the name of the Lord I will call"; zadostoynik with the refrain “Give birth to everything” 456. According to the Old Believer charter, the service has the following features compared to ours. According to the 1st kathisma, “reading in the Explanatory Gospel.” According to the 2nd kathisma, “a sermon on the life of the Most Holy Theotokos” (Simeon Metaphrast). According to polyeleos, “the word of John of Damascus, which also began: “the memory of the righteous comes with praise”; 3 songs of the canon reading “John the Theologian about the chambers of our Most Holy Lady Theotokos, which begins: “The Most Holy and Most Glorious Mother of God” and other words are honored at the meal.” On katavasiya 9 songs, first the irmos of the 2nd canon, and then the 1st; “But those who are not” sing first 1st, then 2nd, and again 1st, “and then they create the like.” Svetilen, “if you want” - “Apostles” twice and another “The disciples are raptured.” According to 6 songs of the canon, “if the abbot wills” and is performed in the middle of the church in a cathedral with candles, everyone has “funeral singing” the same as in the Kyiv Lavra, without litanies; “If there is a church (of the Dormition), there must immediately be funeral singing” 457. In order for the picture of the celebration of the Dormition in the Orthodox Church to be complete, it is necessary to mention the features that this holiday has in some places where it is most celebrated. Such a place, first of all, of course, is the sacred place of the event itself - Gethsemane 458. Here, at the site of the supposed burial of the Mother of God, a rich underground basilica was built, in which the Assumption festivities are concentrated. They begin, however, in the Jerusalem courtyard (metoch) of the Gethsemane monastery and long before the holiday itself. In this courtyard (located opposite the doors of the Church of the Resurrection) a shroud depicting the Dormition of the Blessed Virgin Mary, used at the Dormition service, is kept. This is an image of the Mother of God in burial shrouds on a board ½ arshin in length. The Shroud lies on a bed surrounded by candlesticks. Ever since the Feast of the Transfiguration, prayers, akathists and vespers have been served in front of this shroud for whole days, until August 12th. Early in the morning, around 2 a.m. on August 12, the shroud was solemnly transferred to Gethsemane in memory of the transfer of the body of the Mother of God from Zion to Gethsemane. Many clergy and clergy with candles take part in the procession 459. The shroud is carried by the abbot before the clergy on a wide silk sling over his shoulder with a velvet pillow. Many pilgrims, with a significant predominance of 460 local women, draped in an impenetrable white veil, and our pilgrims, accompany the procession. In Gethsemane, where the procession arrives at sunrise, the shroud is placed in a stone cave on the bed of the Mother of God, lined with white marble. Here it lies until the holiday for the worship of those praying, which is why the Church of Gethsemane is open these days from morning to night. On the morning of the 14th, from 9–10 a.m., a special service for the burial of the Mother of God is performed, consisting of the singing of the 17th kathisma with choruses of praise, similar and Great Saturday. The service is performed by the patriarch. By the time of the service, the troops of the Turkish garrison arrive in Gethsemane, who, positioned on trellises along the way from Jerusalem, greet the arriving patriarch with a military march. After the patriarch censes the bed with the shroud of the Mother of God in the cave of Her burial, after the usual start of the service (Trisagion to Our Father), the bed with the shroud is carried to the middle of the church under the chandelier. The patriarch stands behind the bed, and on his sides to the royal doors are bishops, archimandrites and hieromonks. The Patriarch enters the cave again to begin from there the censing of the entire church, which is performed during the singing of the first article of funeral praise: “Life is supposed to be in the tomb.” The article, as on Holy Saturday, concludes with a litany with an exclamation from the patriarch. In the second article, “It is worthy to magnify Thee,” the oldest bishop censes (only the cave and the bed) and utters an exclamation. On the third article: “Bear all the songs of Thy burial, O Virgin,” the second bishop censes. The third article, as on Holy Saturday, transitions into the singing of the Sunday troparions “The Council of Angels,” adapted to the Mother of God. After the litany - the exapostilary of the holiday (“Apostles from the ends of the earth”), laudatory stichera and a great doxology. On his trisagion, sung protractedly, the bed with the shroud is carried by the priests to the upper platform of the basilica, where a litany is pronounced with a commemoration of the names of the participating clergy and for all the admirers of the holy tomb. The bed is again placed in the middle of the church while the exapostilary and stichera are sung: “With thunder on the clouds, the Savior sends the apostles to the One who gave birth.” Then the patriarch administers the dismissal. After the service, the Pasha Governor, visiting the patriarch in the tent, congratulated him on the holiday. The service on the holiday itself is no different from the usual festive service according to the Eastern rite. Vespers on the eve of the holiday is performed separately, without Matins, but at the end of it there is a blessing of five huge loaves, distributed in slices to the people. On the feast day of the Dormition, it is customary to kiss the aforementioned shroud every day. During the kiss at the end of the liturgy, the following stichera are sung: “Come from heaven to us, who have gathered in this all-honorable church of Yours and who honestly worship Your divine tomb.” “Like the multitude of apostles who came to Your Dormition from the ends of the earth to bury Your divine body here, we, too, have faithfully descended today, wanting to kiss Your divine tomb.” “Gracefully accept our prayers, to the Lady of the world Mary, the Most Pure Mother of God, which we offer in Your holy tomb from our hearts and lips.” At the celebration of Feast 461, at the end of the liturgy, the shroud is taken to the Gethsemane courtyard in Jerusalem with the same procession with which it was brought to Gethsemane. On this day, the streets of the city are decorated with garlands of greenery: flowers are thrown from the roofs of houses crowded with spectators under the procession. In Russia, the funeral rite for the Dormition is performed in the Kiev-Pechersk Lavra, in the Kostroma Epiphany Monastery and in the Gethsemane monastery near the Trinity-Sergius Lavra. In the Kiev Pechersk Lavra it does not constitute a separate service, as in Gethsemane, but joins the polyeleos of the all-night vigil. In the Gethsemane skete under Metropolitan Philaret, in addition to the Assumption, the feast of the Resurrection and Ascension of the Mother of God was established on August 17; on the eve of the 17th the Jerusalem procession takes place, and on the 17th after the liturgy there is a procession with the icon of the Ascension of the Mother of God 462. The described service for the burial of the Mother of God, or, as it is inscribed in its last Greek edition (Jerusalem, 1885), “The sacred succession to the repose of our Most Holy Lady and Ever-Virgin Mary,” was discovered in manuscripts no older than the 15th century, both Greek and Slavic. In the 16th century it was widespread in Russia. It is the work of many relatively later hymn writers, among other things, the great rhetorician Emmanuel 463. This “following” is a very skillful imitation of the Great Sabbath “praises.” Let's take the following places as an example. “In the tomb, about a miracle, you were laid down, the Pure One, who inexpressibly gave birth on earth and contained God in the womb.” “Mariam, how are you dying? How do you dwell in the tomb, having given birth to the Giver of life, having raised the dead from decay?” 464. The refrain “Blessed art thou, Lord, teach me by Thy justification” to the troparion “Angelic Council” is replaced by the following: “Blessed art thou, O Lady, cover and preserve those who sing hymns to Thee”; “Blessed are you, Most Pure One, keep us all uncondemned”; “Blessed are you, Most Honest One, grant us all salvation” 465. The very troparia of the “Cathedral of Angels” take, for example, the following form: “The Council of Angels was surprised, in vain I was imputed to You among the dead, who gave birth to mortals the Savior, raised Adam with Her and freed all from hell”; “Why are you crying, compassionately, O wives, to Me...”; “The apostles soon came to You lamentingly...”; “I have received the image of the Myrrh-Bearer, O Virgin...”, etc. If the feast of the Assumption is not one of the most ancient in the Church, then the fast before it is the least ancient of the fasts of the Orthodox Church and is younger even than the Fast of Peter. Its history is instructive in that it shows how this fast was created, without the assistance of the generally so powerful force of tradition in the Church, by one ardent love for the Mother of God, which seemed to grow in the Church from the ever-increasing signs of Her heavenly care for Christians. However, all Christian fasts are of similar origin. Not being in the proper sense the institutions of Christ and the apostles (as sacraments), they are involuntarily torn out from the heart of the saint. The Church has an outpouring of gratitude for especially great acts of God's mercy. They were not dictated to the Church by its founders, but were voluntarily brought by its freedom as a gift to these founders. Therefore, the issue of limitation does not matter here. In the least ancient of the fasts - the Assumption - no less love for the One He Honored was invested in comparison with the ancient fasts, judging by the fact that this love has accumulated for so many centuries. This explains the fact that the Assumption Fast, despite its least antiquity, ranks first in holiness (the degree of abstinence accepted for it) after Great Lent and above the Nativity Fast. Turning to church monuments, we are involuntarily amazed by their long silence about the Dormition Fast. While there is evidence about the pre-Easter fast from the 2nd century, and about Peter from the 4th - 5th centuries, a whole series of statutes and typikons until the 12th century, calculating all the fasts and precisely defining the regime (δίαιταν) of them, do not mention the Assumption Fast. In the above-mentioned ῾ Yποτύπωσις ᾽е Studite Monastery and Διατύπωσις ᾽е St. Athanasius of Athos (IX-X centuries), which have a special chapter on fasting with the inscription: “On quantity and quality in food and drink and on decorum at meals”, of the multi-day fasts, in addition to the “Great Pentecostal”, only “the Pentecostals of St. apostles" and "St. Philip,” and this is in the manuscripts of these charters of the 14th (!) century. Only in the manuscript of the second of these statutes from the 16th century there is a note in the margin against the indicated chapter: “it is remarkable (σημαιώσαι) that nothing is said about the fast of the Dormition.” The Evergetid Charter speaks in even more detail about the fasts, devoting 5 chapters of its “Prologue” to them, but even here only those three posts are named. The same is true in the typicon of the Constantinople royal Pantocrator (Pantocrator) monastery of 1136 in the section: “how much and what kind of food is offered to the monks every day” 466. Of the short charters and typikons known to this day, the first reference to the Dormition Fast is found in the mentioned typikon of the South Italian Nikolo-Kazuliansky monastery (founded in 1099 by immigrants from Greece), a typikon probably compiled in the 12th century. from the Jerusalem and Studite charters and from the traditions of the monastery itself. Here, under August 1, there is the following remark: “Nicholas, Patriarch of Constantinople, new Rome, on the Pentecostal Day of the Dormition of the Blessed Virgin Mary. We have another fast, called the Most Holy Theotokos, starting on the 1st day of August, which is mentioned by the holy council about the union (ἑνώσ ϵ ως - in another manuscript: “and the seventh council at Nicaea”). But on the first day of August we do not fast because of the feast of the Saints Maccabees, but on the 2nd day of August we begin the fasting and the subsequent Transfiguration, i.e. 8 days, I eat everything completely (i.e., despite fasting, the service of the Transfiguration in the church is sung with a forefeast of 8 days).” But the same typikon in the “canon” on food, which covers 25 chapters, does not name the Dormition Fast. This typicon gives us a guiding thread for finding the beginning of the Dormition Fast. According to him, the oldest mention of fasting must be sought in the acts of the so-called “council of unification”, which took place in 920. This council, regarding the question of the permissibility of a fourth marriage, decided that even triplets are subject to special church repentance: they must (can?) “communion (only?) three times a year: on Easter, on the feast of the Dormition of the Virgin Mary and on the Nativity of our Lord Jesus Christ, since these holidays are preceded by fasting” 467. The earlier mention of the Dormition Fast in a letter from Pope Nicholas I (858–867) to the Bulgarians is doubtful: “the following fasts of St. The Roman Church adopted from antiquity and contains: 40 days before Easter, after the 50th, before the Assumption of Mary the Mother of God, and also before the Feast of the Nativity of the Lord: the Roman Church never knew the Dormition Fast and nowhere did it last 40 days; just as fasting after the 50th century in the Roman Church was always only four days. In the essay “On the Three 40s,” attributed to Anastasius Sinait (Pat. Antioch 561–600), the Assumption Fast seems to have separated from the Fast of St. Apostles: the latter initially lasted from the 1st week to the 50th until the Assumption, and then, due to human weakness, July was excluded from it. In the Book of the Helmsman there is such evidence of the Assumption Fast. Around 1085, the monks of Mount Athos asked the Patriarch of Constantinople Nicholas the Grammar about the fasts, between which they were especially confused by Uspensky. About him they wrote to the Patriarch: “About the fast, from the month of August until the fifth day, we find in the cathedral, which was in the city of Constantine about the brothers, and in that memory we pray in bewilderment for permission from strife.” The Patriarch, after consulting with the council, replied: “The fast at that time was broken (that is, the fast from that time was transferred to another) for this purpose, so that they do not fall into the pagan fasts that happened at that time; both and many more people fast for the sake of cleansing from illness” 468. The emerging fast interested society to such an extent that it was written about around the same time - in the 11th-12th centuries. – there also appears a special study of a certain Anastasius of Caesarea (perhaps identical with Anastasius Sinaite). He proves the antiquity of fasting by reference to the testimonies about it of the Antiochian patriarchs and the cathedral of union and comes to the conclusion that fasting was observed even before the imp. Leo the Wise (886–911) 469. Finally, around the same time, the question of the Assumption, as well as the Nativity Fast, was again considered at the Council of Constantinople - under Patriarch Luke and Emperor Emmanuel (XII century). According to the story of Balsamon (XII century), some at this council said that in the resolution of the previous (above-mentioned) council under Patriarch Nicholas, it was mentioned that the Dormition Fast was postponed to another time, and therefore fasting in the first half of August cannot take place. But since that council did not indicate at what time the fast was postponed, while from the mention of the council it is clear that fasting was observed from ancient times in August, this council approved the observance of fasting in this month. During his patriarchate, Balsamon wrote district and private messages exhorting him to observe this fast 470. Nikon Montenegrin (11th century) says about the Assumption Fast that those who do not observe it have no basis for themselves in antiquity, however, those who observe it are established not on the apostolic tradition, but on the custom of subsequent times, however, very ancient 471. μνημει ̑ ον or μνη ̑ μα (from μέμνημαι - remember) - a monument, especially a grave, poet. – coffin, N 3. – grave, grave crypt τάφος (θάπτω – bury) – grave, crypt, mound. With the death of the Mother of God, Gethsemane, the place of Her burial, became Her house (more precisely from the Greek: plot, estate) and was sanctified. κτάομαι – to acquire; past perfect and bud. 3rd – to own, to have; past committed Proverb., Old Slav.: “having acquired.” ταξίαρχος - head of a regiment, detachment, century. This angelic greeting, according to legend, was constantly sung by the angels during the burial of the Mother of God in the ears of the faithful. Now more, more closely than at the moment of the Annunciation; therefore “with Thee” is “Lord” in front. βαβαί – oh! bah!, interjection of surprise. Greek “pure” ἁ γνή, and other glory. μεθίστημι - rearrange, change, change, remove, relocate, die (Josephus I c.), aor. II. γη ̑ θεν – from (from) the earth; poet. The throne of God has been moved from earth to heaven. Virginity raised the Most Holy Theotokos so high. κοίμησις - sleep, rest, about death (of the pious) already LXX (Sir 46:19; 48 13, cf John 11 11); Hermas I century, Hippolytus, Origen III century, the Cathedral of Antioch, Eusebius, Chrysostom IV century, about the death of the Mother of God Modest Hierus Andrei Crete VII century. With the further four of all 9 ranks of angels, listed with poetic freedom in order, according to Dionysius the Areopagite, where the order is: seraphim, cherubim, thrones (for God), dominions (κυριότητες - dominion over the lower angels and give the power to control oneself), powers (through which God works miracles), powers ( ἐξουσίαι - power over the devil), principles (rule the universe, kingdoms and human societies - ἀρχαί), archangels and angels, in Greek. without “and” everywhere, excluding “cherubim and seraphim.” as the highest of the ranks, although, according to biblical descriptions, cherubim can be called more terrible. κοσμέω - decorate, put in order, arrange. in Greek without union, turnover ἀσυυδετον (non-union). in Greek and others - glory. Menaia and according to the chant of the Kiev-Pechersk Lavra on ch. 1. Only the first and last stanzas of the stichera are sung, and the remaining stanzas are sung in order in all voices, with each main voice followed by its derivative (Greek πλάγιος “indirect” voice), as noted further in the Russian translation of the stichera. νευ ̑ μα – nodding the head (as a sign of approval or command), wave, sign. θεάρχιος θεαρχικός – concerning the highest Deity in Dionysius Areops. μετάρσιος – raised into the air, hanging in the air, high; poet, and later from Ionian dialect. θεόφορος - brought or sent by God. ζωαρχικός – having power over life (ps.-Dionysius of the 5th century, Sophronius of the 6th century, Cosmas Indikopleve of the 6th century). σκη ̑ νος σκηνή – tent, dwelling, esp. – body (as the abode of the soul). ἔξοχος (ἐξ from † ἔχω to have) – outstanding, superior, excellent; adverb – predominantly, especially, more. ὑπέρτατος - excellent. degree from prev. and adv. ὑπέρ – above, above; complete other poet. form instead of the abbreviated, usual ὕ πατος - highest, highest, supreme (epithet of the Olympian gods, especially Zeus, Apollo); late – consul (Slav. “ipat”). προπέμπω - to send ahead, send, precede, see off, accompany. ἀκραιφνής (must be from ἀκέρατος unmixed, pure † φαίνω show) – clean, whole, undamaged; excellent step. ὑπερκόσμιος – premium; at Clement, St. Hippolyta, Origen, St. Methodius III century. προοίχομαι - to leave in advance. The picture is drawn such that, walking behind the body of the Mother of God (“presylakhu”), the angels had to run ahead of the procession in order to order the gatekeeper angels to open the doors of heaven for the deceased with special honor. According to Ps. 23:7,9, but there “take, O gates, your princes” - “lift up (remove), the gates, your doorposts” - not only open, but, in view of the greatness of the King, expand your entrance; here, through the omission of this addition and its replacement through the “gate”, the thought is strengthened: for the entrance of the Queen, the gates must be demolished, as too narrow for Her greatness. ἰσχύω – to be strong, to have strength, significance, to be able. ἀτενίζω (ἀ intensifying particle † τείνω pull) – look closely; late N.3. γέρας - an honorary gift, in general - honor, honor, reward. ἀπονέμω - to give, to reward. ὑπερβάλλω – throw, overflow, exceed the measure, exceed; prib. present vr. them. n. Wed. r. units ζωηφόρος - accepted life; in Themistius, Athanasius IV40; c., ps.-Dionysius of the 5th century, Eusebius Alexander. VI century διηνεκής (διά through † φέρω I carry, aor. ἤ νεγκα) – continuous, constant, long. περιφρουρέω - surround with guards. νεολαία (νέος new, young † λαός people) – young people, as an adjective. - young; poet, late ἐνάντιος – opposite, opposite, hostile. προσβολή – personal. throwing at something, approaching something, attack, attack, siege. προστασία – personal. standing in front, at the head, superiority, representation, intercession, representation (in Plutarch patronatus). ἀγλαοφανής – brilliant; neologism. μακαρίζω – to please, to consider happy, to glorify; Ch. arr. poet., and later πρέπει - decently, decently, follows (sob. - beautifully, synonyms ἔ o ι to ε - suitable, goes; δε ȋ - should, necessary - stronger than those two concepts, χρή - necessary - in see useful; προσήκει - decently, follows, indicating the relationship of two objects). αὐτόπτης – self-witness, Luke. 1 2, otherwise in Greek 2 Peter 1 ·16 (ἐπόπτης – observer, contemplator). ἐποπτεύω - to look at something or why, to contemplate (about the last degree of initiation in the Eleusinian mysteries). Those apostles should have seen that the Dormition of the Mother of God was not an ordinary death, but a mysterious repose, just as Her birth and many circumstances of life were miraculous. ἀνάβασις – ascent, rise (in the class – a hike from the shore into the country, in the later – progress(ies), in LXX – the ladder 1 Kings 6:12 and below); about the ascension there is an unusual shade of activity. upon completion of salvation, cf. “Words” at the beginning of the stichera. μαρτυρέω - to testify, to be a witness, to confirm with testimony. Just as the apostles were primarily meant to be “witnesses” of Christ and His resurrection: Acts. 1 8, 22; 1 Peter 5:1, etc. μετάθεσις – rearrangement, change; at late church writers - death (Palladius of the 5th century, Eustratius of the 6th century). διόπερ - why exactly, because exactly, because. πε ra ιόω – to ferry, move, swim across; aor. p. ἐπείγω – to crowd, force, drive, pursue, move quickly, hurry; poet. - hurry; present total h. as direct bearers of the Divinity (Ezek. 1 et cetera). παρατίθημι – put near someone, in front of someone, offer, believe something. from someone, to give for safekeeping, to entrust. Slav. the translation should be corrected in Greek. and other glory: “and with Her all kinds of joy are filled.” Rev. John of Damascus (VIII century); only it could be designated so briefly. The Mother of Him in Whom the Father is so well pleased (Matthew 3:17; 17 and parallels; cf. Luke 2:14) that He Himself can be called “The Father’s Favor”; hence the previous name “Bride”, those. God the Father. unfused unity of Divine and human nature in Christ. cf “all holy” of the previous stichera; resp. theme of stichera (“Bride”). μετατίθημι – to put between or in the middle of something, rearrange, move, change. Greek and others - glory. "We'll please." ἐναποτίθημι – to put aside in something, to leave in something. ἀναζωοποιέω - to revive (Makariy V., Gregory B. IV century). In view of the organic connection of the whole world, what happened to the Mother of God at the Dormition could not help but be reflected in all areas of the world, in Her the whole world conquered death, as if taking another step in this regard after what it achieved by the resurrection of Christ, as if moving even more towards the general resurrection (as with any death similar in holiness). A very deep and bold thought, but an understanding is also possible: “enlivened by the holiday.” inspired by the Holy Spirit (Eph. 5:19; Col. 3:16). The difference between the three types of Christian song indicated here by the Apostle is usually believed to be that “psalms” are in their own right. the sense of the psalms contained in the Psalter; “singings” or “hymns” are Old Testament songs (which form the basis of our canon); “spiritual songs” are songs of Christian composition included in worship; Nowadays such a distinction is disputed (Explanatory Typikon, I, 22) and by “psalms” we mean not only the Old Testament psalms, but also Christian songs similar to them, by “singings” or “hymns” songs of a laudatory nature, and by “spiritual songs” all kinds of songs in general. Rev. Theophan the inscribed confessor †843 σύστημα (from συνίστημι to put together) – personal. composed of parts, connection, harmonious whole, union, corporation, collegium (about the state, senate, chord). ἵ στημι – to establish, establish, arrange; aor I ref. καταστέφω – to crown, cover. κατάπαυσις – cessation, rest – in LXX and N.Z.; date p. tools (reasons). resp. “Church”, meaning Ps. 131:8, which also serves as the first refrain for the verse stichera, where see the explanation. ἐφαπλόω (ἐπί on † ἁ πλου ̑ ς simple) – spread over something; other poet, word, in late prose. χωρέω – to give space, to leave, to go, to contain; prib. present total h. with negation of μή. Greek “blessed (adorned and blessed).” στολίζω (from στολίς dress) – equip, arm, dress; poet. late χοροστατέω - to be a manager in the choir (Philo of the 1st century, ps. Athanasius of the 5th century and later). περιδεής (περί around, on all sides † δέος fear, from where δείδω I am afraid) – very timid. ἐνατενίζω – look closely, in LXX and later. rarely. ἐπιλανθάνομαι - forget. In view of high honor and death. οἰκειότης - kinship, friendship. ὁλόφωτος - all in the light; from Herman in the 8th century. and late In the psalm, written probably on the occasion of the transfer of the Ark of the Covenant to the church during the consecration of the latter, these words constitute a petition to the Lord, so that He, together and under the guise of His greatest shrine - the Ark of the Covenant, would rise (cf. Num. 10:35) from the place of His temporary residence (e.g. Kiriathyarim, IIc 131:6; cf. 1 Sam. 6:21, 7, where the ark stood for 20 years, forgotten during the time of Saul 1 Sam. 13:3), chose Zion as the place of his permanent residence, “rest”. If the Ark of the Covenant prefigured the Most Holy. Mother of God, then these words, especially the way of expression, are very suitable for the repose of the Mother of God into heaven after Her resurrection, which followed the resurrection of the Savior. In Greek article not translated into glory; should have been “Even from Semyon Davidov.” Contrast and resp. the theme of the stichera; Wed “To Christ God” above and “The Word of the Father” in the 1st stichera. In the psalm, these words speak of God’s oath promise to David for the construction of the church to preserve the throne forever for the descendants of the king. When applied to the Most Holy Theotokos and Her Dormition, these words continue the thought of the previous verse “Rise, O Lord”: God’s oath to David guarantees the repose of the Mother of God with God. In view of death; ref. aor. Wed. at the beginning of the 1st and 3rd (according to the ancient statutes, the 2nd) stichera. “The All-Holy Pure Virgin” is more specific and intensified here. ἀδελφόθεος – brother of God, an epithet of Jacob (as well as Josiah, Judas and Simon) in pseudo-Dionysius of the 5th century, Sophronius of the 6th century. and late Like next of kin. Resp. "born", cf. “from the seed of David” 2nd verse. ἱεράρχης - in the inscriptions - the leader during sacred rites, at the church. pis. (pseudo-Dionysius of the 5th century, Evagrius of the 6th century) - high priest, bishop. As Bishop of the Church of Jerusalem, Apostle. Jacob is named here first (burial). κορυφαι ̑ ος – upper, high, main, head, leader, especially – choir, epithet (glorified “supreme”) app. Peter and Paul at St. Chrysostom, Theodore the Reader of the 6th century, in the “Acts of Peter and Paul” and later. ἀκρότης – edge, extremity, top, late. sl. So named after the legend of pseudo-Dionysius about the Dormition of the Ap. Peter, as the first to speak about Christ after Him before the people on the day of the 50th; and current scientists of theology of the ap. Peter is recognized as the oldest type of Christian theology. χορός - dancing with singing, esp. religious (Homer), a meeting of these dancers (Pindar), a choir on stage (Aristophanes), singers in general - a meeting, a crowd, a row (Sophocles, Plato), a church choir as a collection of singers (Blessed Theodoret of the 5th century, John Moschos of the 6th century) ὑμνολογέω – sing a hymn; translation of Symmachus Ps. 55:11–12; 64:9; Nile of Sinai, 5th century. ἐκφαντοκρικός (ἐκφαίνω – reveal, adj. † κρίζω – creak, crack; other poetic word) – clearly sounding, neologism. ἐξαίσιος (ἐξ from † αἴσα fate, fate, like a deity) among other poets - acting beyond fate or measure, unjust, late. – extraordinary, huge; other-slav. "terrible". κηδεύω - to take care, to have care, to marry (in poetic language), to bury (poetry and later prose) (usually - to be born through marriage). πρέσβυς (προ before † βυ φύω to give birth) – old, oldest, head; excellent step. κύπτω - bend over, hang your head (out of sadness, embarrassment, fear). δοξολογία – glorification; in Irenaeus, Hippolytus, Origen, Methodius III century, Basil V. IV century. about the small doxology, later about the great doxology. ἀθεώρητος – inaccessible to research, knowledge; by Plutarch, Athenagoras of the 2nd century. μνήμη – memory, recollection; at the church pis. esp. about the dead: ὁ τη ̑ ς θείας μνήμης - divine memory, divine (about the saints - Novellas of Justinian of the 6th century); ὁ τη ̑ ς μακαρίας μνήμης - blessed memory (about deceased friends - Athanasius IV century and later), annual memory, anniversary (Gangr. sob., Eusebius, Basil V. IV century, etc.). καταλείπτω – leave, leave, provide. The main quality required by the ministry (preaching about Christ). ἀθρίζω – collect, collect. Undefined with article in gender p. συνυμνέω - to sing together, from Clement Al. Origen III century. and late σύλληψις – seizure, arrest, late. – conception. ἄφθορος – unspoiled, chaste; in the LXX (Esth. 2·2), Diodorus of the 1st century. and late διπλόος – double (duplex). συντρέχω - run together, run together, converge, coincide. βρεφοτρόφος – looking after children, in the Novels of Justinian of the 6th century. and late very good rare ἁ γνεύω - to be pure, immaculate, holy, pr. present Μητρόθε o ς - Mother of God; at the church pis. emergency rarely (usually Θεομήτωρ). νεκροφόρος - bearer of the dead, funeral maker, undertaker, gravedigger, in Polyvius of the 2nd century. and later, here is a neologism in relation to meaning. μυρίζω - to anoint with incense, cf. h. - choking. In the Kiev-Pechersk Lavra and a few other places, the 17th kathisma (selected verses) with refrains like Great Saturday (and a similar tune); to the 1st article the chorus: “Blessed are you, the Virgin Mary, the most blessed and immaculate Mother of our God,” to the 2nd article: “It is worthy to bless you, the Mother of God, the most honorable cherub and the most glorious without comparison seraphim”; to the 3rd article “Bear all the hymns of the Mother of God as one blessed.” An ancient form of magnification “We offer the original song, Mary, for fear of departing from the earthly to the eternal abode” (Explanatory Typikon I, p. 461). In manuscripts and Old Believers. books of poems for greatness 35. ἀλαλάζω – shout ἀλαλά (hurray) at the beginning of a fight (military, victorious cry), Heb. "rejoice"; glory Bible: “Blow the trumpet.” Heb. “glorify Him, bless Him.” Heb. “in Salim” LXX read (vocalized) shalom – peace. Salem is the ancient name of Jerusalem: Gen. 14:18. Verses 5, 7–10, like the last 18, are also included in the selected psalm introduced. By “glory”, of course, as in Ps. 29 ·13; 107 2, soul (Vasily V., pseudo-Athanasius, Blessed Theodoret - inspiration); in euros and Greek there is no “in my glory.” See Birth. Bogor. page 107. κοιμάω – to put to sleep, to put to sleep, to calm down, generally. and p.z. – go to bed, fall asleep, at LХХ and Η .3. often “to die” (2 Kings 7.12, etc.; 1 Thess. 4.13, etc.); bud. p. ὑπνόω – to put to sleep, pp. h. (in poetry and action) - fall asleep, sleep; bud. valid συγκόπτω - to beat, chop, crush; cut off the heads. A covert reference to the incident passed down by tradition with Athos during the burial of the Mother of God. See Birth. Bogor. page 59. Greek "real holiday" ἐ to ει ̑ θεν – from there; with: “there (monasteries).” Virgins as opposed to "mothers" and their "daughters". βασίλειον - royal palace, common. in plural h., as here; royal treasury; late - royal crown, kingdom. Emperor Leo VI the Wise (†911) must be hiding under the obvious pseudonym “Byzantine” περικυκλόω - surround on all sides. ὕ πτιος (from ὑπό under) – thrown back, on the back, supine, flat, even (lat. supinus). ἁ πλόω – make simple (LXX Job 22·3), stretch out, extend; other – poet, in late prose. Theologically a very bold name for the Most Holy Theotokos; others – slav. "everybody's belly" καταπλήττω - to amaze, frighten, amaze, confuse. Τ.e. Christ has infused Himself, Who will become a delight for everyone in the future life (more precisely in Greek: Who is a taste of the future life). A striking contrast to death. ἄτρωτος - unwounded, invulnerable. Greek and others - glory. "hail". τύμπανον (τύπτω – to strike) – tympanum, i.e. tambourine, timpani, tambourine, drum; euro.toph. Ref. 15 20. ἀμφιπονέομαι – take care of something, ἀμφιπονει ̑ το, – past. nesov. excerpt: “prepared (for burial),” but at some point. ἀμφιπονει ̑ το, must be, instead of ἀμφιπονείσθω - “let him prepare.” Greek “rank” (in some manuscripts “ranks of the immaterial”). Contrast to "body". οὐρανοβάμων – going to heaven, neologism. According to glory. from Greek the whole sentence should have been translated: “Your immaterial rank, your heavenly body, is hidden in Zion.” ἄφνω - immediately, suddenly, unexpectedly; poet (prosaic αὐτίκα - immediately). συρρέω - flock, often about a crowd. αἴρω – raise, accept, glorify. βραβει ̑ ον (from βραβεύω) – reward; Η .3. (1 Cor. 9:24) and later. νικητικός - capable of victory, here νικητήριος - victorious. κατά with genus p. – from top to bottom, against. ὑποκύπτω – to bend under something. Greek and others - glory. "dying" διαιωνίζω - to be eternal (Philo of the 1st century and church writers from the 4th century). For an explanation of irmos, see Introduction, page 54. ἐξόδιος – final, (in church writings from the 6th century) funeral. διαβιβάζω – translate, transport; present total z.; the same verb in the irmos “Resurrection Day”: “Christ God has led us.” λη ̑ ξις (from λαγχάνω - to receive by lot) - casting lots, received by lot, inheritance, share of wasps. in inheritance. ὠ ραἱζομοι – to decorate, dress up; late Bride of God the Father. Development of the theme: “Queen Mother”. συνεκτικός (συνέχω – to restrain, fasten) – capable of restraining, fastening, supporting (in late writing from the 2nd century to AD); † “total” genus. pl. h. ἀκλινής – unbending, unshakable, firm. ἀκράδαντος (from another poet, κραδαίνω - shake) - unshakable; in Philo of the 1st century, Clement Al. III century θνητός – mortal, poet. - dead. κλεινός - glorious, famous, famous. Greek “with trembling (hands)”, pr. owls valid; other-slav. "quivering" ἅ πτω – attach, tie, touch, grab, accept, reach. Greek "tabernacle" church, resp. theme of the song. ὑπερφθἀνω – more than to warn in advance, neologism. δίκη (special custom) – law (judge), legal proceedings, court decision, punishment. ὑβριστικός - prone to arrogance, self-will, arrogant, insolent, impudent, unbridled. αὐθάδης ( αὐτός self † ἀνδάνω like cf. ἡδύς pleasant) – self-satisfied, self-confident, arrogant, self-willed. ἐπάγω – bring, bring, add. τομή – cut(s), cut, blow, wound, segment. The incident of Aphonia during the burial of the Mother of God. σέβας - reverence, veneration. 2 Samuel 6.7 The Ark of the Covenant is the central and most important shrine of the church, resp. theme of the song. For an explanation of the irmos, see Introduction, p. 58. Funeral singers along with the apostles and angels (see further 2nd Troparion) resp. theme of the song. προάγω - to lead forward, to speak out. διανύ ( τ ) ω – strengthening (with the preposition διά through) ἀνύω – to complete, to finish. κατάλληλος – against each other, corresponding, proportionate; rare word. ἐνυπόστατος – having existence within itself (hypostasis), in Irenaeus of the 3rd century, Basil V., Cyril Hierus. IV century, Macarius V., Didyma, Epiphanius, Jerome, Cyril Al IV-V centuries; other-slav. "composite"; in post-feast services the same word of the canon is read “more hypostatically.” παντοδύναμος - omnipotent; LXX (Wis 7:23, 11 18, etc.), Methodius III century. and further. ἀξιόχρεως – quite capable of something, worthy of attention, trust, significant, reliable. λειτουργέω - correct λειτουργία (in Athens, it was the duty of citizens who had at least 3 talents to bear public duties associated with monetary costs, such as: supplying a choir in tragedies at their own expense, treating citizens of their phylum (clan), equipping a trireme (warship), serving to the state with money), in LXX and later. – perform divine services (Ex. 38 27; Num. 1 50; Sir. 45:15; 50.14; 1 Macc. 10:42; Philo 1st century, cathedrals of Ancyra, Gangra, Athanasius V. 4th century and later). Wed in Irmos and 1st troparion Theotokos - Pure - Lady Contrasts to death and burial. γενεἀ – birth, clan, generation, tribe. Dr.-slav. "rule". ὑπερφαίνω – show from above, reveal, neologism (in the class of the so-called general z.), other glory. "prophecy." φωνέω - make a sound, speak, shout, call. The expression corresponds to the inanimate nature of the subject. Avv. 3:10. Under the guise of the abyss, all the elemental forces of the world are represented, ch. arr. humanity. Introduction, p. 63, pr. 370. In Greek genus. p.; glory date p. – dat. accessories, common in other glory. language (“in the kingdom of si”), which remained uncorrected into the New Slavic gender. n. accessories. Is. 2:2; Mich. 4 ·1; Avv. 3:3. The prophecy receives from the hymnist a beautiful adaptation to the celebrated event: the ever-growing Mountain of God (the Mother of God) finally reaches its top into the sky itself, thereby merging it with the earth; Wed theme of the song. ἐφόπερθε ( ν ) – from above; other poet, word. ἐπουράνιος - living or located in heaven, heavenly. οἰκίζω - to establish, serve, inhabit, settle. ἅ φθαρτος - unspoiled, imperishable, immortal. χθών – land, country; poet. the word must be from the Cypriot dialect; means the earth by its volume and depth, and γη ̑ means the earth by its surface, both inhabited and cultivated. From Greek the last sentence should have been translated: “the earthly heaven is based on the heavenly and incorruptible earth”; Wed theme of the song. διαβατήριος – related to transition; τὸ διαβατήριον – in class. sacrifice made for a successful passage or crossing on a campaign, in the late. (Philo 1st century, Anatoly 3rd century) - Easter, here Wed. r. units h. ἐπίκηρος (ἐπί on † κήρ goddess of death or punishment, Fury) – subject to fate, mortal, weak. The inner content of the sky is life; and next trope. its inhabitants. ὑπείκω - yield, gave up their place in close proximity to God, as His bearers (Ezek. 1 et cetera). According to the manner of their service to God - Isa. 6 and under. For an explanation of irmos, see Introduction, page 63. κενεών – empty space, groin. ἀρνέομαι - deny, refuse. συγκαλύπτω - together, cover on all sides. Greek and others - glory. "most sacred" εὐρύχωρος – extensive, spacious. θει ̑ ος – divine, divine. ἀρετή - valor, virtue, perfection, superiority, nobility. σωματόω – to embody, condense, thicken; late and very good a rare word (about the incarnation is usually found in both the classics and church writings - σαρκόω). Is. 9.2. Darkness - paganism; shadow - Judaism with its “law of the shadow”, symbols that hid the truth. Resp. theme of the song, as enlightening the world with a sermon. Is. 19 1. The prophet depicts the coming of the Lord to Egypt to judge him; “a cloud of symbols of the appearance of God” (Ps. 17∙11; 67∙34, etc.); “light” - as a sign of the speed of the phenomenon. This is the prophecy of St. the fathers contributed to the escape of St. families to Egypt, and by the “light cloud” they meant the Blessed Virgin carrying the Divine Child; Wed 4th Irmos of the canon “I will open”, “Jesus came in a light cloud” and 3rd Proverbs of the Presentation. εὐηχής – beautiful sounding. Apostles; The connection with the theme is even clearer. ἀτελεύτητος – other poet. f. vm. ἀτέλεσιος – unfinished, vain, restless; at the church pis. (Eusebius Kes. IV century) – infinite (the classics did not have a word to designate infinity in time, and therefore no such concept). πολύφθογγος - with many tones: in Plutarch of the 2nd century. by Ρ. Χ. and late rare περιηχέω - sound all around, make noise. Strengthening the “non-artificial” irmos, further strengthening in the next. troparion, “vessel of election,” “all that is sanctified.” ἐκλογή – choice, selection; Η .3. and church pis. – election (divine Rom. 9:11), elect (Rom. 11:5,7). The whole expression is from Acts. 9:15. ἔκδημος – located outside the fatherland, absent; here - departing, dying. Alternation of concepts: “repose” (irmos), “dormition” (1st troparion), “departure” (2nd troparion); Wed approx. 249. διαπρέπω - to stand out, shine, be different. Dr.-slav. “To the vessel of Thy election, like unto the original hymn of all that was astonished from the council, O Virgin, sanctified by all things unto God, acceptable to all, and existing in truth and manifest.” The translation “It was worthy to sing of You, O Virgin, a chosen vessel filled with amazement and delight, wholly sanctified by God and who really was and was divinely inspired,” is hardly acceptable,” and by “chosen vessel,” on the basis of the Chetya-Minaion legend, apparently, the Apostle Peter (Lovyagin, Liturgical Canons, p. 107). ποντογενής – born in the sea; other poet (in Orphic hymns). κητ ῳ̑ ος late. f. vm. κήτειος (rare word) - belonging to κη ̑ τος - sea monster (about all large sea animals and fish). ἐντόσθιος (from another poet. ἔντοσθε (ν) ἐντός inside) – internal; neologism (in the late class. rarely only s.r. plural. τὰ ἐντόσθια – entrails). ὑποφήτης - announcer, interpreter (of the will of the gods), soothsayer (not προφήτης - prophet); other-slav. "depositor" προεικόνισμα – prototype; neologism (verb προεικονίζω - to represent - in John of Damascus in the 8th century and Joseph the hymnographer in the 9th century). προπίνω – drink before; long time ago total h. “(how) he was absorbed.” θύω - to make a sacrifice (to burn or slaughter it; original meaning - to smoke, cf. θυμίαμα - incense, Latin fumus - smoke). Lit. from Greek “that which (τά) is beyond nature.” συνδοξάζω - glorify together; late N.3. He not only kept the body incorruptible, but also glorified it by repose into heaven. Po-slav. The stamna or vessel with manna is so named for the supposed handle of this vessel. πλάξ – plane, surface, plain; late (LXX and N.3.: Ex. 31:18; 2 Cor. 3, etc., Strabo, 1st century, etc.) – slab, tablet. All the accessories of the sanctuary and holy of holies are counted in order of increasing degree of holiness, which is why the “meal” (showbread) for its representative significance is placed at the end. κατασκηνόω ​​(- άω) - pitch a tent, camp. Celebration of death and resurrection of life. Θεομήτωρ - Mother of God, by Methodius of the 3rd century, Cyril Al. V century and late Name acc. theme of the song. A modestly concrete image instead of the abstract “virginity”; the same in 1 tr. 6 Easter songs. canon. The incorruptibility of Christmas made it possible to expect incorruptibility from death. The positive and spiritual side of what is depicted in the previous one. troparion from the physical and negative side. ἀκοίμητος – vigilant; poet, contrast to the name of the holiday. ἀμετάθετος – unchanging, solid; in LXX (3 Macc 5:1), Polyvius II century. to Ρ. Χ. and late αειπάρθενος - always virgin (in Sophocles of the 5th century BC this is the name of Erinnia - the goddess of vengeance, in Philo of the 1st century - Saturday, in Dio Cassius of the 3rd century - the Vestals; about the Mother of God by Hippolytus, Peter Alex. 3rd century, Didyma 4th century, Enifania 4th-5th centuries. and later; about Christian virgins in Eusebius Kes., Pachomius of the 4th century, etc.). – Here inviolable (imperishable) virginity is put in connection with eternal life. From irreverent reflection on the pure Virgin and from doubt about the power of Her prayers. Greek and others - glory. "Savior." πύργος – tower, trans. - protection, stronghold (also means: mezzanine, in other poetic language - wall, formation of troops - carre). βαρύς - heavy, painful, difficult, about an army - heavily armed, about sound - strong. Greek and others - glory. “You are calling”, i.e. “you say”, “you promise to fulfill” (Greek non-definitive incl., ancient Slav. “fulfilling - prayers...”). Greek and others - glory. "tongue (offering)." προφορά – pronunciation, pronunciation; late (from the 3rd century). ἀκαταίσχυντος – inconceivable, indestructible; rare sl. δόσις – giving, donation, donation, gift, gift, dose (the process of giving, and the gift as an object – δω ̑ ρον). φωταγωγός – (in)illuminating, illumination, illumination; at Barnabas, 1st century. (about angels), Clement Al. III century (about the sun) and late. - According to Jacob. 1.17. Ever-virginity is placed in connection with the Divine light. ἔρως – love (especially passionate), desire, aspiration, passion, Eros (god of love). ἀντιτάττω – oppose, person, army, resist. ἰταμός (from ει ̑ μι to go, personal walking straight) - bold, courageous, daring, shameless. γελάω - to laugh, ridicule. ἀντιφθέγγομαι – respond, respond, answer; poet.; late - object. θεόπνευστος - divinely inspired; in pseudo-Phocylides (unknown century forgery of a writer of the 6th century BC), Η .3. (2 Tim. 3.16), Plutarch II century, Clement Al., Origen III century. λογικός – relating to the word, reason, reasonable, logical. τρίφθογγος – three-voiced, neologism. λύρα – lyre, seven-stringed (in ancient times 4-stringed) music. an instrument played with a finger or a plectrum - with a larger resonance box than the cithara, with the most energetic, masculine sound between the instruments; from Plato (IV century BC) - playing this instrument, lyric poetry. θεότευκτος (θεός God † τυγχάνω to achieve, receive) – made by God; rare poet. sl. (in Simmias, an anthological poet of an unknown century). ἀσινής (ἀ negation † σίνομαι to harm, rob) – unharmed, whole, harmless. εἰσοικέω – to infuse; uncommon word. φόρμιγξ – zither, harp; the oldest musical instrument, a type of zither, like our harp, was often decorated with gold and precious stones. stones and was considered primarily an instrument of Apollo (according to the ancients, from φορέω to wear, “carried on the shoulders of a cithara”). ε ὔ ηχος (more rare f. vm. εὐηχής) – euphonious. πρακτικός – active, loving, able to engage, capable of achieving something, making an impact, practical. For an explanation of irmos, see Introduction, page 77. νεανίσκος - youth, young man (only age is shaded, although within indefinite boundaries; sometimes identified with ἀνήρ - husband), in νεανίας - young man - freshness, strength of strength, best years are shaded. πρεσβύτης - old man, old man (creatures, from the adjective πρέσβυς, used by prose writers only in comparative and superlative terms; more advanced age than γέρων - old man). Princes are compared with elders, because in ancient times these were synonymous concepts (cf. Geronts in Sparta). Judges are compared with kings, because in ancient times, judicial functions were considered the main ones of the royal power (cf. Solomon's court). Calculus has imperceptibly moved from age to social position. In Greek παρθένος - maiden, maiden, poet. language also used as an adjective “virgin”; hence its translation into Slav. sometimes “virgin”, “virgin” (when it is necessary to especially emphasize virgin purity or as required by the poetic metric). The Irmos chorus is indicated at the beginning; in troparion 3 (see below) even more. Those. heavenly; “mountains” and “heavenly hills” can only be understood metaphorically - in the direction indicated by further direct speech: “let the divine apostles play.” The order of celestial humanity after the earthly one in the 1st troparion and before the angelic order of rank in the 3rd troparion. Greek The participle sometimes replaces the goal clause. In some handwritten ἀεὶ κρατου ̑ σα - eternally possessing. πανιερ ό ς – all-sacred; by Philo of the 1st century, Eusebius Kes. IV century, the title of bishop in the canons of the Councils of Lateran 649, Nicaea II 787, etc. συνευφραίνομαι - rejoice together, late. According to some. St. fathers, an angel who descended into the cave of Babylon to St. to the youths, there was the Angel of the Covenant, the Son of God. βλυστάνω at the church. pis. (from the 8th century) instead of βλύζω (archaic rare words among writers of the 5th century BC) - flow out, pour over, lat. fluo. ἔχω -to have, to hold, sometimes, as here, (esp., in general) – to directly follow, to touch; nesov. total h. Greek "ark of consecration" ἀπαίρω – to lift from smb. places, take away, take away, take away; more often in non-perekh. meaning - to go, to leave. διαλείπω - leave a gap, skip, stop. ὅ πως – as (as if) so that; in some handwritten ὢ πω ̑ ς – oh, how. ἀγκαλίζομαι (from ἀγκάλη elbow) – hug; ancient poet.; prib. owls total h. εὐαγής (ε ὖ good † ἅ γος grave sin) personal. – free from grave sin, innocent, pure, holy. τυπόω – to mint, to form, to depict. καταπαύω - stop, finish, stop, rest. Contrast with "all generations". Resp. "give birth." The chorus is an imitation of the initial chorus of the 3rd article of the Immaculate V. Saturday: “Bear all the songs of Thy burial, my Christ.” As if by the power of virginity alone. Wed. chorus of the Annunciation and Introduction. In Greek please owls total h. παρθενεύω – to educate in virginity or chastity, to remain a virgin; from ion. dialect poet. late In some handwritten gelatin incl. “I would save”, “save”. σκοπέω or σκέπτομαι - look around, look, gaze, examine, pay attention. χειρίζω – to have in hands, to control; late rare; total h. υἱοπρεπω ̑ ς - as befits a son; by Mark Diadochos of the 4th century. προσφωνέω – to call, call out, greet, speak to someone; poet. συστλλέω – to tighten, collect, reduce; late λιγυρός, more often λιγύς - loud, sonorous. ἐκφοιτάω - to go out, leave, from ion. dialect poet., in late prose. In view of the replacement of the song of the Virgin Mary. Must correspond to Greek σεμνή. In Greek this chorus is not there, but instead of it is our 2nd to the 1st canon. Not “spirits” for greater contrast to earthly beings and birth. παμμακάριστος - all-blessed; in Eusebius Kes. IV century and later. According to the nature of the holiday, the end of the canon and the content of the Irmos. This is the first time such a definition has been made in the service. All names of the Mother of God with special attention paid to purity, rising above the physicality (“Spirit”, “minds”). In Greek “on, in Zion”, etc. Ps 67.16. With rich and therefore fertile (spiritually) soil. Church . Resp. holiday and the previous idea of ​​​​the fertility of the Church. ἐνοπτρίζω – show or be reflected in a mirror, look as if in a mirror; poet, late περιπτύσσω - wrap, hug. εἰλικρινής – pure, unmixed, real (from εἰλέω bask in the sun † κρίνω judge; disassembled in sunlight). προσάπτω – fasten, tie, attach, touch, touch. μέτωπον – forehead, brow, front; pl. h. The hottest touch (with different parts of the face) and meaning sanctification. ἴαμα – medicine; Η .3. - treatment, healing. Greek also “current (gifts)”. ἐπισκιάζω – to cover with shadow, to overshadow, to hide. φιλόχριστος - Christ-loving; in Athanasius V., Cyril Ierus. IV century In Greek genus. n. "shower"; glory date n. – accessories (archaic). Everyday luminary of Monday. συναθροίζω – to gather. ἐπαγάλλομαι - to be proud of smth. (in a noble sense). δεσπόζω - to dominate, command, own without limit. Stronger than a noun. Resp. earth (universality). προγονικός – related to ancestors, late. rare Resp. topic. A very strong expression. Three heterogeneous ranks were taken from the lower angels; see note 16. ἀμώμητος – impeccable; other poet from Ionian dialect. This is the first time such a connection has been made in the service. Elevation of feeling. In relation to dormition, a strong definition. αἰθέριος - airy, heavenly, reaching into the heavens, high. κοσμικω ̑ ς – in relation to heaven (Ptolemy II century), in a worldly way, in relation to the world (Gregory of Nissk. IV century, Cyril Al. V40; c.). ὁμόχωρος – from the same country, fellow countryman (Dion Cassius, 2nd century); here connected in one place (neologism); glory lane read ὁμόχορος - the same choir, society. Some manuscripts of the statute and the printed Greek Typikon sometimes add to this: “reading from the Metaphrast Life of the Theotokos.” Vinogradov V. prof. Charter reading, Serg. Pos., 1914, p. 172. "Celebrant" hand-drawn. XI century Moscow Synod. bib. No. 284271, l. 380 rpm – 287. This is a great word. language in Prologue, St. Petersburg, 1896, II, 348–351 vol. with the remark: “honor this word according to the kathismas.” In Greek language Mign e, PG 97, col. 1087–1110. In Russian language Smirnov P. Church Sermon for the Twelve Feasts, pp. 482–488. In Greek: on the 15th of the same month, the memory of the honest (σεβασμίας). In Greek more verses: “It’s no wonder that the Maiden (κόρην) would die as a world-savior (κοσμοσωτειράν), the Creator of the Universe (κοσμοπλάστου) would die carnally. The Mother of God lives forever, even if the fifth one dies.” In glory erroneously: “coming.” βραβ ϵ ι ̑ ον – prize at the games (1 Cor. 9:24; Phil. 3:14), glory. “dignity”, in the margins “honor”. Greek: “however, having ceased to kill himself, ...” Dionysius and Hierotheus are bishops of Athens one after another, Timothy is bishop. Ephesian. All are students of the ap. Pavel. καθ ὼ ς ἐγ ὼ σχιματίσω τη ̑ κλίνη – glory. “I’ll decorate it like I would on my bed.” Our Lady forbids cleaning Her body, anointing it, or touching it at all. ὑπόθ ϵ σις, slav. "exposition". σύστασις – condition, structure, strength; Wed in the 3rd petition. Enclosed in brackets in Greek. No. ἀποκατέστη - was restored, glory. “get rid of” (Slovak “strabiti” - to cure). πάλλιον (lat. pallium) mantle. ο ὕ τω δόξαν αὐτοι ̑ ς πα ̑ σιν - glory, “thus I will appear to them all.” "From the European city." Europa is a city and region in ancient Thrace. Prologue. St. Petersburg, 1897, II, l. 351 rev – 353. With this voice the stichera on “I have cried to the Lord” are sung throughout Holy Week. The stichera are sung to them at the “Lord I cried” at the Nativity of Christ and Epiphany. The verse stichera of Trinity Vespers are sung to them. See Typikon under August 1–14. Kelln e r, Heortologie, pp. 150–151. The ancient practice of twice celebrating the Dormition remained only in the Coptic and Abyssinian Churches, which generally preserved, due to the isolation of their position and life, many traces of the most ancient liturgical practice: in monuments from the 14th century. For these Churches, on January 16, the Assumption is shown, and on August 16, the “Ascension” of the Mother of God. Baumstark A. Festbreyier und Kirschenjahr der syrischen iakobiten. Paderb., 1910, p. 271. Now among the Armenians, the Assumption (“Ascension”) of the Virgin Mary is celebrated on Sunday between August 12 and 18 (Nilles M. Kalendarium manual utriusque ecclesiae. Oeniponte, 1896, p. 1, 250). Martene E. De antiquis ecclesiae ritibus. Antwerp, 1737, t. III, col. 588. Acts 4. Marten, col. 588. Kekelidze K., prot. Jerusalem canonry of the 7th century. (Georgian version). Tiflis, 1912, pp. 123–124. Dmitrievsky A., prof. Description of liturgical manuscripts. Kiev, 1895, pp. 105 ff. But at the liturgy of the forefeast, the prokeimenon and communion of the holiday, and with us - the day. However, on the Nativity of the Virgin Mary, the pannihida had two canons for the holiday. For the celebration of the Assumption, when there are no festive kathismas, this ipakoi, according to the Evergetian Rule, already contains 3 songs of the canon. See Typikon, Mark's chapter "even after John the Theologian on the Thursday of Ascension" or "on the week of Pentecost." Dmitrievsky, pp. 487–489. Comparison with other holidays - ibid., pp. 256–656 passim. Dmitrievsky, pp. 767, 820. This is now put on the Transfiguration. Kekelidze K., prot. Liturgical monuments. Tiflis, 1908, p. 270. Manuscript of the Moscow Synodal Library No. 330/380, l. 189 rev. – 192. Manuscript of the Moscow Rumyantsev Museum, North. 491/35 l. 168 rev. Τυπικόν. Venice, 1643, p. 59. Τυπικόν ἐκκλησιαστικόν. Venice, 1884, pp. 231–232. Church eye, l. 779 rev. – 783. We borrow information about the Gethsemane celebration of the Dormition from an article by Prof. Dmitrievsky “Celebrations in Gethsemane in honor of the Dormition of the Mother of God” in “Communications of the Imperial Orthodox Palestine Society” 1905, vol. XVI, no. 3, pp. 392 ff. The article was also published as a separate brochure. Wed. The above passage is from the pre-holiday canon: “Zionians, light candles.” Wed. inviting women to the holiday in church songs. For some reason, the mentioned article places the celebration of the Assumption on August 24th. The Joy of a Christian, 1896, 9 books, pp. 19 et seq. Dmitrievsky. Celebrations in Gethsemane, p. 400. The joy of a Christian, there. Dmitrievsky, pp. 231 et d., 252 et d., 623–624, 668. Beveregus., Рandecta. T. 2. (Jerom. Alexy) Historical discussion about the fasts of the Orthodox Eastern Catholic Church. Moscow, 1837. Pp. 32, 66. Helmsman, part I, l. 156 rev. Beveregus. Рandecta. T. 2. History. diss. about fasting, pp. 53, 67. Right there. Cotelerius. Monum. Graec. eccles. T. III, p. 435. You might be interested in: