Молитва, егда поставят митрополита и входит первее во град

The bishop, on the day of his ordination, at the service of the liturgy already acts as a performer of the sacrament of the priesthood - he ordains a deacon or priest, is honored with the honor of a bishop and, at the end of the service, receives a rod as a sign of archpastoral authority in the management of the flock. In the service, he portrays himself as the Great High Priest - the Lord, who made a sacrifice for the sins of the world. In the past, in addition, the honoring of the bishop and his entry into the administration of archpastoral service was expressed in special sacred rites. In the church, the rite of placing the bishop on the throne (on the pulpit) and blessing the people in the church was performed, and outside the church there was a procession of the bishop on a donkey or horse, and at the same time blessing the city and reading a prayer at the city gates. The placing of the bishop on the throne and his solemn procession through the city were connected with each other. Both expressed honor to the newly ordained and the beginning of his archpastoral service. Then the same procession through the city and reading of prayer took place upon the arrival of the bishop in the city to which he was appointed archpastor. These sacred services were performed by the Greeks, and from the Greeks they passed into the Russian Church. The rite of placing a bishop on the cathedra The ceremonial seating of the bishop on the throne (cathedra) had the same meaning as dressing him in priestly robes and presenting him with a staff, that is, it expressed the bishop’s assumption of the position of archpastor, representing the Lord. That is why, says Simeon of Thessalonica, there is a solemn seating of the patriarch, so that, sitting as the Savior in heaven, from there he bestows and preaches peace to all; from there he blesses with the trikirium, as if from the heavenly throne, bestowing grace and illumination of the Trinity through the Savior (Talk about the sacred. Ch. 197). Among the Greeks, the rite of episcopal installation (ἐνϑρονιασμόϛ) was performed at first as magnificently as during the bl. Simeon of Thessalonica, in the 14th century, the rite of installation of the patriarch, namely, the bishop was seated on the throne in the church, at a meeting of the bishops of the diocese, who carried out the installation according to the letter of the archbishop. Now, says Blessed Simeon, it (the installation of a bishop) has ceased due to the barbarian raids and the temptations and turmoil that befell the churches, but is carried out only in one great church and happens in this way: after the preparation of the throne on which the archbishop usually sits, and the usual decoration, after the reading of the prayer and the Trisagion by the priest, in the presence of all the bishop's servants with candles and with the assembled among the people, the ordained bishop is seated first or second of the priests, three times on the throne, just like the patriarch, the priests are seated on the co-throne and exclaim ἄξιος (worthy) to the newly ordained. Then, while he sits, many years are given to the pious kings, the archbishop and the ordained one himself, and then they dismiss him. The people, as well as the priests, approaching, kiss the hand of the ordained one and receive a blessing, flowing in with faith (Conversation about the Holy Sacraments and Sacraments, ch. 184). Then the newly ordained one, having given a blessing to the people who were in the church, mounts (after the liturgy) on a horse and rides around the city to bless it and read a prayer for it (chapter 185). The patriarch, despite the fact that upon his ordination as a bishop, was already seated on the episcopal throne, at the time of his installation as the patriarchate, having received great grace, he was elevated to the patriarchal throne. If he had already been ordained a bishop, then, after the procession, he arrived at the great church of the Wisdom of God and, having prayed and made a memorial, left. Then, when Sunday arrived, he came again (to the Church of Wisdom), put on bishop’s robes with a sakkos, and began the liturgy. After the entrance, many years were celebrated not below, but, like at the ordination of a bishop, on the co-throne. After the trisagion and prayer, after the distribution of candles and after lighting them, when everyone took their places according to rank, the patriarch was elevated by the first two bishops, who took him from both sides and seated him on the holy throne and exclaimed: ἄξιος (worthy). This was sung three times, and inside the altar were all the clergy, and outside were the singers and clergy. Then they lifted him up and sat him down a second time, exclaiming ἄξιος, and again they also sang three times from inside and outside. In the same way, the third time they seated him and said and sang three times, the clergy inside and the singers outside. Then there were many years (ibid., ch. 197). The same installation of a bishop on the throne has been carried out in Russia since ancient times. In Russia it was called “table-making”. In the 11th century, Metropolitan Hilarion spoke about himself in his confession: I... from the pious the bishop is sacred and appointed (Appendix to the Creation of the Holy Fathers. Section II, 255). In the Prologue there is a legend 1 that Yaroslav established the rule in Rus'. It says: “Yaroslav sanctify (the Church of St. George) Larion Metropolitan in the month of November on the 26th day and preside over it as the newly installed bishop.” The Right Reverend Metropolitan Macarius, citing this legend from the ancient Prologue of Pogodinsky, XIV century, completely correctly refuted the opinion of the late Archbishop Philaret (Historical Russian Church. I, 155), who argued that the decree in the Prologue should mean the consecration of the church of St. George, or setting up a new meal in it 2. The decree clearly meant the seating of the bishop on the pulpit. But the Right Reverend Met. Macarius, speaking about the rite of elevating a bishop to the see in Russia, sets out only the Greek rite and does not indicate its difference from the Russian one. Based on Bingham’s book (Origines eccles. lib. 11, p. XI §16), he says that this rite in the ancient church consisted of the following: upon the ordination of someone to the rank of bishop, a special day was appointed when, during the liturgy, following the reading of the Apostle and the Gospel, the newly ordained bishop was solemnly elevated to the cathedra (on the table) by the hierarchs who ordained him θρόνοϛ) in the middle of the church and greet him with the proclamation of his diocese and a kiss (Historical Russian Church. T. I, appendix No. 4). This, we repeat, is a Greek rank; the Russian was different from him. In the rite of election and installation of a bishop in Rus' (1423), modern bl. Simeon of Thessalonica, it was indicated that the bishop would be consecrated not on a special day, but on the same day when the very consecration took place, and not at the liturgy, as with the Greeks, but after its completion; then there was a difference in the very rite of the table. According to the mentioned rite of the 15th century: the metropolitan and other bishops, at the end of the service, take off their vestments, while the newly installed one waits in the vestments; “the sacristans of the metropolitan place the metropolitan’s table from the altar, in front of the doors of the altar, and cover the table with a veil, right at the place where the metropolitan stands, and, having brought the newly installed archpriest and other priests, the clergy are with him, and having seated him on the table, abiy archpriest from the right hand of the country, and another priest from the elders from the left country, raise him up under the bosoms and recite, saying: “Slay, despot,” and again they plant him, and put him in another, also saying; and so little did he take away from the table and sing: the name of the rivers, to the holy bishop of the God-saved city, the name of the rivers, many years. Behold, the singers sing, the same choir people take off his sacred clothes, and then the metropolitan’s cell attendant lays a nan peremanatka (paramanatka) from the source, lay the same icon on him, then lay the mantle from the source; The archpriest also received him with others and brought him, where there is a metropolitan and bishops, so they will go to the meal (Russian historical bibliography T. VI, pp. 461, 462). Thus, the table service in Russia differed from the Greek in that it took place not on another day, but on the day of the very consecration of the bishop, not at the liturgy, but after it, and was accompanied by the singing not of ἄξιος, but of “Ispolla eti despota.” In a similar way, the installation of a bishop was carried out according to the instructions of the rank of the 17th century, with the only difference that in the rank of installation of a bishop (1645–1652), as well as an archbishop and metropolitan, if they were ordained from among the archimandrites (review, speech on giving the staff), the installation of the bishop on the department was carried out by the archpriest and protodeacon, and not butts; In addition to placing an icon and a mantle with sources on the bishop, he was given a hood, a rosary, a fly and a staff 3. The bishop's instructions, according to the rite of 1652, were as follows: After the divine service (at which the bishop was ordained), the patriarch and all the authorities took off their sacred vestments, while the newly ordained one waited in the vestments; The clergy appointed a place at the left choir, covered with a carpet, and the archpriest and archdeacon brought the newly appointed one to that place and seated him. Then they lifted him by the arms and sat him down again, and this was done three times, saying: “despot the despot” three times, then the singers sang many years to the newly installed one. The archpriest and the archdeacon took off his sacred clothes and placed on him an icon, a mantle with sources and a hood, and handed him a rosary and a fly; finally, the archpriest and the archdeacon brought him to the patriarch. The Patriarch, having read the teaching over his head, gave him a staff. Before presenting the rod, the patriarch spoke a short speech, in which he pointed to the rod as a sign of shepherding and to the table, as the seat of eldership (Acts of History. T. IV. pp. 11, 12). The peculiarity of the enthronement upon the installation of a metropolitan was that it was not the archpriests and priests who placed on the throne, but the archbishops and bishops. According to the instructions of the ranks of the installation of the metropolitan in 1539 and 1564, the archbishop and bishops, after performing the liturgy, took the metropolitan by the arms and elevated him to the highest place, where the Grand Duke and the archbishop sat at the metropolitan confession (i.e., they elevated him to a place with ascendants, clothed with cloth and damask, between which place and the altar on the floor was painted an eagle with outstretched wings on the walls of the city). There the archbishop and the bishops seated the metropolitan three times and, as they seated him, they said three times: “Exterminate the despot.” The metropolitan clerks of both villages sang: “To the Most Reverend (such and such) Metropolitan of All Russia: “Explore the despot.” The Metropolitan, getting up from his seat, took off his sak (i.e. sakkos) and all his official clothes (Acts of Archeogr. Exp. vol. I, no. 184, p. 159 and no. 264, p. 299), the archbishop and bishops placed on it, according to the order of 1539, a golden cross with a peremand, a golden holy icon, a mantle with sources and a hood (ibid., p. 159), and according to the order of 1564, they placed a golden gate icon, a mantle with sources and a white hood (ibid., p. 299). Then they led him to the holy stone place (ibid.). The tsar came to this place and handed the staff to the newly installed metropolitan, having said before that a speech similar to that which the patriarch said to the newly ordained bishop, archbishop and metropolitan, when presenting them with the staff. Here is this speech, from the rites of the installation of a metropolitan (1539 and 1564) and the installation of a bishop (1645). When enthroning the patriarch, there was a general peculiarity that the patriarch was seated on the throne not by bishops, but by metropolitans. But the very rites of enthronement of the patriarchs were not all the same. They differed due to the different rank of patriarchs. The installation of some patriarchs was carried out through consecration, and it took place at the liturgy after the singing of the Trisagion. At this time there was an initiation into a patriarch similar to that which occurs into a bishop. This was the dedication of Patriarch Filaret Nikitich. Patriarch Theophan of Jerusalem also said the prayer: “Divine grace is always healing to the weak” (Bethl. Vol. VI, pp. 146–152) 4 . With such an appointment as a patriarch, his enthronement took place after the liturgy and was similar to what happened after consecration as a bishop, with the only difference being that, after the appointment of a patriarch, it was with greater solemnity. So, after the dedication of Patriarch Philaret after the liturgy, the two most holy patriarchs - Theophan the Patriarch of Jerusalem and the newly consecrated Patriarch Philaret of Moscow, “went up to a high place, and the newly installed patriarch was elevated to that high place by the two leading metropolitans, and they sat him on the seat, saying three times: “use the despot,” that is, for many years, Vladyka, and the singing clerks sang to His Holiness Patriarch Philaret Nikitich for many years. Then Patriarch Theophan of Jerusalem, having received the staff of the wonderworker Peter the Metropolitan from the protodeacon, gave it to Patriarch Philaret Nikitich and blessed him. Then the king went up to the patriarchs to a high place and gave it to his father Filaret Nikitich, the patriarch... a golden panagia, decorated with precious stones and beads (pearls), a velvet manatya (mantle), with springs lined with pearls, a white silk hood, decorated with gold and precious stones. Then the king sat down in his place, and next to him on the left side was Patriarch Theophan, and next to Patriarch Theophan was Patriarch Filaret of Moscow, and after a little time the king stood up from his place, greeted the patriarch and made a speech. Patriarch Filaret, bowing to the king, also answered him with a speech. Then the archbishops, bishops and all the clergy greeted Patriarch Philaret, and the choirs sang for many years (Collected State Charters and Treaties. T. III, p. 199. Bethlehem. T. VI, pp. 155–159). When the ordination to the rank of patriarch did not take place through consecration, then the table was performed before the liturgy and the reading of the hours before it. When the patriarch was installed, he was elevated to the throne, but there was no seating on him three times. Thus Joachim was placed on the patriarchal throne. On the week of the 26th day of July, there was a bell in the gross (bell). They brought icons and crosses from many churches to the cathedral church of the Assumption of the Blessed Virgin Mary. Upon the arrival of the authorities (highest clergy) there, before the royal arrival, two bishops, Pavel Metropolitan Sarsky and Simon Archbishop of Vologotsk, went from the cathedral to the newly elected patriarch, with twelve people dressed in red cloth clothes with helmets. The bishops rode in carriages, and people walked in front of them on foot. But the named Patriarch Joachim did not order them to be in order during the procession. When he and the authorities came to the cathedral church, two deacons were burning incense on the threshold and the authorities received him by the arms. He kissed the icons, and at the altar he put on Novgorod attire. Then the tsar came to the church in royal attire, and the patriarch's singers sang to him for many years. The Tsar kissed the icons. At that time, all the bishops with other authorities left the altar, except for the named patriarch. Cornelius, Metropolitan of Kazan and Sviyazhsk, blessed him with the life-giving cross and the hand of the Tsar, then all the bishops blessed him with their hand, and again went to the altar; The king went up to the place prepared for installation. After this, the cathedral archpriest and protodeacon led the bishops and other authorities out of the altar two at a time. They worshiped the king and took their places according to rank. After them, the named patriarch was taken out of the altar. He bowed to the king and stood in his place, with the authorities in a row, on the right side at the beginning (in first place), as he stood when he was a metropolitan. This was followed by the beginning of the service. They sang “Heavenly King.” Pavel, Metropolitan of Sarsk and Podonsk, holding the official scripture of the capital, first approached the tsar, then from the tsar he came to the named patriarch, bowed to him and spoke to him about the command of the sovereign, calling him to the patriarchate of the reigning city of Moscow and all Rus', so that the patriarch would be at the head of everything and a teacher. After this announcement, they took Joachim to the place prepared for installation, where there was a chair with a cushion and an eagle, and they began to dress him in the sacred vestment of the patriarch and put the miter. The bishops themselves wore the vestments. Pavel, Metropolitan of Sarsk and Podonsk, taking the staff of Peter the Wonderworker from its place, presented it to the king, and the sovereign presented it to the named patriarch. While vesting the patriarch as bishop, the choir clerks sang the troparion of the Dormition of the Theotokos, “At the Nativity you preserved your virginity,” Glory and Now, the kontakion, “In the prayers of the never-sleeping Theotokos.” After the patriarch’s vestments, the bishops, standing still, sang “axios.” After them, the singing clerks also sang on the right, and then on the left choir. Then the bishops and the authorities, except the patriarch, greeted the king and bowed to him. The chanting clerks sang for many years, a great chant. Then the patriarch greeted the tsar according to the letter, and the sovereign greeted him, and then the authorities greeted the patriarch, followed by the bolyars, first greeting the tsar, and then the patriarch; and the chanting clerks, having sung many years to the sovereign Tsar, sang many years to the Ecumenical Patriarchs by name, and to His Holiness Joachim, Patriarch of Moscow and All Rus', they sang the demonym “Ispolaeti despota.” To the Metropolitans, Archbishops, Bishops and the entire consecrated Cathedral they sang “God grant many years.” During this time the clock began (Addition to the actual history. T. V, pp. 146–147). Adrian was installed on the patriarchal throne with greater solemnity. On the 24th of August, on the weekday and in memory of the bringing of the relics of St. Peter, Metropolitan of Moscow and All Russia, the Wonderworker, in the cathedral church they began to announce the action at the beginning of 2 o'clock in the afternoon. Novgorod Metropolitan Korniliy, all the bishops and the holy cathedral gathered in the cathedral church at three o'clock in the afternoon; and at 4 o’clock, by decree of the great sovereigns, the Right Reverends Euthymius, Metropolitan of Sarsk and Podonsk, Sergius, Archbishop of Tver and Kashin, archimandrites from Volodimer - Joseph of the Rozhdestvensky Monastery and - Joasaph of Chudovsky were sent to the newly elected patriarch at the Kazan metochion. They were escorted by a colonel and two semi-colonels with archers. The newly elected patriarch went from his courtyard to the Kremlin, to the Spasky Gate, in the patriarchal carriage. Archimandrites Rozhdestvensky and Chudovsky were sitting in it with him. When the newly elected patriarch arrived at the cathedral church at the southern door and, getting out of the carriage, went to the cathedral church, he was led by the archimandrites who were accompanying him. The Metropolitan and the Archbishop rode to the cathedral in their carriages. At the cathedral, getting out of the carriage, they followed him. When the newly-christened patriarch entered the cathedral church, then the great sovereigns from their state choir went to the Workshop Chamber and there, putting on their state clothes and crowns, they went to the cathedral church at the last quarter of the 5th hour of the day. They walked along the Red Porch, which is near the Faceted Chamber. Arriving at the cathedral church, they kissed the holy icons, and, having received the blessing from the newly elected patriarch, they went up to the prepared place, arranged for the erection of the patriarch, and there they sat on chairs. The bishops, archimandrites and abbots with the newly elected patriarch entered the altar and left the altar in order, but two people, supported by the archdeacon and the sacristan under the arms, stood as the bishops on the steps of the prepared place, and the archimandrites and abbots from this place to the royal doors on both sides. Then the archimandrites of the Trinity Sergius and Rozhdestvensky monasteries brought out the newly named patriarch in his former metropolitan attire and hat, and brought him to the prepared place, and placed him on the left side, above all the bishops. As the patriarch walked from the altar, the great sovereigns stood up. The newly named patriarch, standing in the prepared place and, having prayed to the holy icons, struck the great sovereigns with his forehead. They ordered the boyar Prince Peter Ivanovich Prozorovsky to call His Eminence Euthymius, Metropolitan of Sarsk and Podonsk. When he approached them, they made a speech about the erection of the patriarch: “Eminence Metropolitan Euthymius of Sarsk and Podonsk! By the will of Almighty God, our Royal Majesty and the entire sacred Russian council, having conferred, judged, so that His Grace Adrian, Metropolitan of Kazan, will take over the All-Russian Patriarchal Throne; “You, according to our state decree, tell him about this.” The Metropolitan, leaving the great sovereigns, said to the newly-named Patriarch: “Your Eminence Mr. Adrian Metropolitan! The most good God, having foreseen you to be a shepherd in the All-Russian Church, our most pious great sovereigns, Tsars and Grand Dukes John Alexievich, Peter Alexievich, the Autocrats of all Great and Little and White Russia, and the entire sacred cathedral are favored and by the title of God have chosen your bishopric to the dowager patriarchal throne. And in truth you are worthy of such rule, do not deny the same obedience to the saint, for the betrothal of the All-Russian churches and for the knowledge of your holy soul in the name of the Lord, speak as befits you in the highest shepherds of the patriarch of the dignity of life, and the Eastern Church agrees with all the most holy patriarchs in everything, and in Russia prudently and carefully conciliar follow." The named patriarch, having heard this, bowed to the sovereigns. Then the Metropolitans of Novgorotsk and Pskov took the betrothed patriarch by the arms and placed him in the patriarchal place, on the left side of the sovereigns, and the beginning followed: “Blessed is our God,” then everyone said “Heavenly King,” “Holy God,” and after the “Our Father,” the patriarchal singers sang the troparion “Blessed is Christ our God,” “Glory and now”, kontakion “When descended, languages merged”. After this, the newly elected patriarch said “Notification” and the symbol of the Orthodox faith, standing in the same place and turning to the east. When he finished the “Notice”, the Sovereigns spoke to him: “Most elected and holy Adrian, Patriarch of Moscow and all Russia and all the Northern countries, in Christ Jesus our Lord, hello, rejoice! We wish that your bishops, in every order of the Gospel commanded by the Eastern Church, approved and determined, will shepherd the entire Russian Church, for this reason, with all the Christian peoples entrusted to you, receive the kingdom of heaven.” The Patriarch bowed to the Sovereigns and said: Most Pious Great Sovereigns, Kings and Grand Dukes John Alekseevich, Peter Alekseevich, All Great, Little, and White Russia, Autocrats! Even though I am humble and insignificant, and in truth the least in virtues among my Christian brethren; but not as I want, but be the will of our Savior Jesus Christ, and your Sovereign Most Illustrious Majesty's favor, and the entire sacred council. In His generosity, the Son of God and your royal mercy, and in all my needs, I submit to your well-considered charity, and the blessing of the most sacred bishop and the entire sacred cathedral, and the prayers of the entire Christian people.” Then the deacons and patriarchal subdeacons brought the patriarch's clothes to the locker: Metropolitan Peter's sakos, omophorion, miter, etc. The Metropolitan of Novgorod and with him the archdeacon and deacons removed from the newly-christened patriarch his former metropolitan clothes and dressed him in the patriarchal attire and miter, according to rank. The Trinity Archimandrite, taking the staff of the wonderworker Peter from the patriarch’s place, presented it to the Sovereigns, and the Sovereigns presented it to the Patriarch; and the patriarch, having accepted the staff, kissed their hand, and the Sovereigns kissed his hand. During the vesting of the patriarch, the singers sang the troparion to the Dormition of the Most Holy Theotokos: “At Christmas you preserved your virginity” and the kontakion: “In prayers the never-sleeping Mother of God,” in Greek chant. Then the Novgorod metropolitan, standing against the patriarch, shouted “axios” three times, and after that the patriarchal singers also sang. After this singing, the patriarch and the authorities approached the Sovereigns and greeted them, making a speech. At the end of the speech, he, with the entire cathedral, bowed to the Sovereigns three times, and the singers sang to them for many years. Then the boyars greeted the Sovereigns... And when the action was all done according to order, the Sovereigns, having received the patriarch’s blessing, left the locker to their sovereign place. And after that they began the hours and liturgy (Palace section. T. IV, pp. 580–586). With the establishment of the Holy Synod, the installation of patriarchs ceased. The ritual of enthroning a bishop, archbishop, or metropolitan, erected from archimandrites, ceased even earlier, precisely in the second half of the 17th century. This is evident from the fact that in the rite for election, ordination and elevation to the episcopal throne, witnessed by Patriarch Joachim in the summer of 7184 (1676), there is no longer a rite of placing a bishop on the throne. In the rank, only the ritual called “connection” has been preserved. The ritual was similar to the table, but was performed not in the church, but in the chamber of the metropolitan or patriarch. The rite of union was sometimes performed during the rite of table, and sometimes replaced it. The ritual of unification consisted in the fact that the newly installed bishop kissed the bishops and “they caught them and planted them among themselves wherever there was a place.” This planting was not in front of the people, but privately, and did not relate to church services, but to the management of his flock. In the Russian rite for the election and installation of a bishop in 1423, the order of union is indicated: “On the day the metropolitan judges, the bishops gather before him at matins, in the second hour of the day, and he sits where he usually sits with the bishops, and the metropolitan then sits in his place, the bishops in their places every time, in a row, both floors; the newly appointed one does not enter, but waits outside: the book guardian or archdeacon leaves with the other deacons; the metropolitan's command, and after the newly installed one, he leads inside, and having entered the door, he worships the metropolitan, and having done a little, he again worships the second, and having approached closer, he worships the third, and having approached the metropolitan, he kisses the right knee of the metropolitan, the same hand on his right hand lying on the knee, then the right face, and having retreated a little, he again worships him. And the bishops rise up against him, and the singers sing: “To the Most Reverend Metropolitan of Kyiv, the name of the rivers (many years); the newly installed one is kissed by the bishops of the right countries in a row: then the left countries, and the bishops catch him and put him among themselves, where there is his place, and so, having turned grey, the metropolitan greatly commands, and standing up, bowing to the metropolitan, they go each to their own (Russian Historical Bible T. VI, p. 462, 463). This ritual was also performed upon installation as a metropolitan. Thus, the newly ordained Metropolitan Joseph in Ryazan in 1674, on the morning (i.e., after his installation as metropolitan) on Monday on the 10th day, an official was united, two bishops took him by the arms and placed him in the place where he should stand (Addition to the act. history. T. V, No. 26, p. 150, demolished p. 154). Finally, the ritual of union was performed for nam ri apxa. So, after Joseph was placed on the patriarchal throne, the next day Metropolitan Afony of Novgorod and other metropolitans, archbishops, bishops, abbots, and the entire consecrated cathedral gathered in the patriarchal courtyard in the chamber of the cross. Patriarch Joseph came out to them from his cell, and Metropolitan Athos with the entire consecrated cathedral made a union for the patriarch, as it is written in the printed official book (Bethl. T. VI, p. 252). The reference to the printed official book is made in the rank of 1642. Before the same year, two such books were known, printed in Moscow: “Officer of the Bishop’s Sacred Ministry” of 1600 and “Officer of the Bishop’s Ministry” of 1610. These books are kept only in private hands and were not used during actual work. The handwritten rite of the “union” rite from the time of the patriarchate, very likely similar to the printed one, was preserved in the 1676 rite for the election of a bishop. In the archives of the Holy Synod, there is a list of this order, certified by Patriarch Jokim in 1676. It contains the following rite of union: “The next day, after consecration as a bishop, at 2 o’clock in the morning the bishops and other authorities gather before the Holy Patriarch in the chamber of the cross, and the patriarch sits in his place. The other bishops sit in their places in a row of both sexes. And the Most Holy Patriarch, after the newly installed bishop, sends the archpriest and the protodeacon with the flames, and they bring him to the Chamber of the Cross, and entering the door, he bows to the patriarch, and the Most Holy Patriarch rises, and all that exist with him. When the bishops are appointed at the end, then the patriarch will sit in his place and order the other bishops to sit down. The newly appointed one bows to the patriarch, and, having approached a little, he bows to the second, and, coming closer, he bows to the third, and, approaching the patriarch, he kisses the right cheek, and the right hand, and the right knee, and, retreating a little, bows to him again. And the bishops rise up, and the newly appointed bishop kisses the right hands of the country in a row on the lips. Then there are the leftist countries. The singers sing many years to the Tsar and the Patriarch and the newly installed one. And the bishops seize him and plant him among themselves, where his degree is. And so he will turn gray as soon as the patriarch commands. And the patriarch stood up and said the usual dismissal, “It is worthy to eat,” and so on to the end, and he blessed the newly installed one with the life-giving cross and sprinkled him with holy water and sent him away to his home. But the archpriest and protodeacon and the flames do not escort him from the Chamber of the Cross (Case file of the archives of the Holy Synod. 1721, No. 633. Demolished. Description of documents and files stored in the archives of the Holy Synod. T. I, pp. 681, 688). The rite of connection ceased with the establishment of the Holy Synod. In 1721, on behalf of the Holy Synod, the order for the election of a bishop, certified by Patriarch Joachim in 1676, was corrected by Archimandrite Gabriel of Ipata. This rite contained an indication of the rite of union. When the rite was corrected, the decree was removed that the newly installed bishop and the council should visit the patriarch on the next day of his consecration, in other words, the rite of union was stopped. The ritual of the procession near the city of the newly installed bishop on the day of his installation The ceremonial seating of the newly ordained bishop on the throne (on the pulpit), which was the practice of the Greeks at the liturgy, after the entrance with the gospel and the singing of the Trisagion, the Monk Simeon of Thessalonica combines with the ritual that took place that day - the procession of the bishop on horseback to the king and near the city to bless them and pray for them. Simeon of Thessalonica says that after the bishop is placed on the throne, the people, as well as the priests, kiss the hand of the ordained one and receive a blessing, flowing in with faith, because the ordained one is completely cleansed and enlightened, and from the newly enlightened one grace is poured out more abundantly on those who receive it from above. At this time, he can freely give a blessing, although he was appointed bishop of another city, for he also has this permission, as he was recently ordained... and blesses with such freedom only on this one day (On the priest, ch. 184); therefore, after the meal, mounted on a horse, he travels around the city, accompanied by his retinue, and seals everyone, and blesses them, consecrating the city with this seal, praying for it. as a newly made bishop, imparting to him the newly poured out divine grace and through blessing teaching sanctification (chapter 185). Therefore, the newly installed bishop, as having boldness and strength before God by ordination, was sent to the king to pray for him, and together, as Christ the Lord (anointed) with the Spirit, to bless and strengthen with his prayers Christ the Lord (anointed) with the ointment. For this purpose, having come to the King, he prayed for what was necessary for his salvation (chapter 186). When the Greeks installed a patriarch, his procession on horseback only took place when a person who had not previously been a bishop was consecrated as patriarch. If a bishop was elevated to patriarch, then he had no need for this action (procession on horseback) (ibid.). The procession of the bishop on horseback, serving to ensure that he blessed the people of the city and prayed for them, also expressed the highest honor to the bishop, as God’s chosen one; the procession was for the sake of respect for the church, which related to Christ himself. Simeon of Thessalonica says: “The king, before he sees the elected patriarch, expresses his favor to him, sends him a mantle with sources and a church panagia, which is like a pledge and which he himself keeps as a servant and guardian of the church. Then the rod, as a most honorable gift and a sign of pastoral power, is given to him with his own hand, for the sake of honor and former fidelity, and through this shows everyone that he himself honors this shepherd whom God has chosen. And to testify this even more clearly, by his order, a horse was prepared, decorated with various decorations, on which the chosen one sits, and while the royal rider walks on foot, holding the horse by the bridle, instead of the king himself, as the great Constantine did with Saint Sylvester, he rides through the entire royal courtyard and along the main street to the patriarch's house. If the king has a son, then he and the whole senate follow on horseback. So, with this purpose, the so-called production is carried out, for the sake of the honor of the church, which belongs to Christ. If the chosen one (to become a patriarch) is a bishop; then, after the naming, he is already a patriarch, and has no need for any other action except just one enthronement (chapter 194). Thus, the procession on horseback, as well as the consecration, was not performed at the installation of the patriarch who ascended the patriarchal throne from among the bishops, since the bishop accepted the consecration and rode on a horse near the city during his consecration. In Russia, the procession on a donkey of a bishop was also carried out to represent Christ the Savior in the person of the bishop. Patriarch Jeremiah, sending the newly installed Russian Patriarch Job a donkey for a procession near the city, wrote to him about the significance of the procession: “about the Holy Spirit, my brother and master, Job Patriarch! praying to the Creator and the Most Pure Mother of God with the weapon of Christ our God, that is, with the cross and with holy water, he sat on this donkey and rode near the great city of New Constantinople and represented Christ, our true God, with the singing of church decorations, from the verses of the Master of the Lord's feasts and all saints" (Russian Historical Bible T. 2, p. 324). Although the meaning of the procession of the patriarch on a donkey indicated here is the same as the meaning of that among the Greeks, the very order regarding the procession was observed among the Russians in a special way. When in Russia the highest spiritual authority was the metropolitan; then, it seems, only he, on the day of his dedication, made a procession near the city on a donkey. In the rite for the installation of a bishop in 1452, not one of its various lists (Russian Historical Bible Vol. VI, No. 52, p. 438) mentions the procession of the bishop on a donkey. From this we can conclude that the solemn procession on a donkey, on the day of dedication, first belonged to the privileges of the metropolitan. And during the patriarchate, the Russians had a different order than the Greeks for the procession of the patriarch on a donkey. Initially, even if the patriarch was installed from the metropolitans, like Job and Philaret, or from the archimandrites, like Joseph, they performed a procession on a donkey on the day of their installation to the patriarchate. But then, starting with Joasaph II, although the patriarch was one of the archimandrites, like Joasaph II, at least one of the metropolitans, like Pitirim, Joachim, Adrian, they marched, on the day of their installation, not on a donkey, but either in a sleigh or in a carriage. The time when they rode in a carriage coincided with the time when bishops, on the day of their consecration, began to ride around the city on a donkey. Procession on a donkey in front of the metropolitans The ritual of how the metropolitan walked on a donkey on the day of his installation is described in the rite of consecration of the Trinity abbot Joasaph to the metropolitan. The procession took place in 1539. It took place at the end of the liturgy. The metropolitan, archbishop and bishops left the church through the western doors to the metropolitan courtyard. An exalted life-giving cross was brought there. The Metropolitan, taking the cross from the archpriest, immediately sat down in front of the church on a donkey and rode to the courtyard of the Grand Duke to bless him. The donkey under him was led by the groom of the Grand Duke, Ivan Ivanovich Chelyadnin and his boyar. The Grand Duke's and Metropolitan's singers walked in front of them and sang poetry. In front of the clerks walked four firemen 5 with palm trees, and in front of him were the sub-warriors. The latter sent the people away, clearing the road of people for the procession. Having visited the Grand Duke, the Metropolitan returned to his court in the same order. There the archbishop and bishops gathered in the dining room and released the metropolitan from the church to the Grand Duke. Upon the Metropolitan’s arrival, they left the chamber and met him in the courtyard near the stairs. The Metropolitan, having blessed the archbishop and bishops with the life-giving cross, kissed them in Christ and called them to his table (is). Arriving with them in the dining room, he ordered to say: “Our Father” and, going up to his table under the icon, said: “Christ God, bless the food and drink of your servant, for you are holy always, now and ever, and unto ages of ages. Amen". Then, blessing the whole chamber with his hand in a cross shape, he ordered the archbishops, bishops, archimandrites and the entire consecrated cathedral, the boyars, clerks and all the guests to sit in their places, served the kalach to the archbishops and bishops, ordered three dishes to be served, distributed wine in goblets and cups, blessed everything, and, having not tasted much, stood up, ordering them to say: “It is worthy to eat.” Then he left the room into his yard. In the courtyard, he sat on a donkey and rode “near the stone city to the Nikolsky Gate to bless the people and the whole city.” The same Ivan Ivanovich Chelyadnin and his boyar were leading the donkey under him. Before the Metropolitan walked the clerks, choristers of the Grand Duke and the Metropolitan, and sang poems, and in front of them were four flame-bearers with palm trees, and in front of the fire-bearers were the guards who sent the people away. The archbishop and bishops, having escorted the metropolitan from the stairs to the donkey, returned to the dining room and there awaited his arrival. When the metropolitan arrived, he was met by the archbishop and bishops. He, getting off the donkey, blessed them with the cross and, giving them a kiss in Christ, called them completely to eat (Acts of Arch. Exp. T. I, No. 184, p. 160). Procession on a donkey during the patriarchate As at the time when the metropolitans were the highest Russian spiritual authority, their procession on a donkey, on the day of their installation in this rank, was first to the Grand Duke, and then near the city; so during the patriarchate, the hierarchs, riding on a donkey, first came to the king on the day of their initiation. The procession of the newly installed patriarch on the day of his installation to the Tsar and then near the city was not directly from the cathedral, where he was appointed to the patriarchate, but from the patriarch’s house. At the end of the liturgy, the patriarch first went to his Cross Chamber, and there he waited for a messenger from the king, who announced the time to go to the table. This was the case with the installation of Patriarchs Philaret (Bethl. T. VI, p. 160), Joseph (ibid., p. 246) and others. The patriarch rode to the king in a sleigh, or walked. The procession of the patriarch to the tsar was as solemn as from the cathedral to the Cross Chamber. So, during the procession of Patriarch Joseph, the sacristan walked in front of him, carrying the cross of the Lord on a platter and holy water. When the patriarch, coming down from the stairs in the patriarchal courtyard, got into the sleigh (March 27, 1642) and went to the Riza-Pologensky Gate to the Annunciation, all the authorities walked before him to the Annunciation, and in front of them were singing clerks in surplices. They had three large candles. Six men of flame walked before them and after them. Upon arrival at the Annunciation, when the Patriarch, emerging from the sleigh, walked up to the Sovereign in the Golden Chamber, the Annunciation porch, he was led by the arms of two metropolitans - Rostov and Krutitsky (Bethl. T. VI, p. 246). And Patriarch Pitirim after the liturgy (July 6, 1672) walked behind the saint), that is, preceded) by the life-giving cross of the Lord. By decree of the Sovereign, the boyars came to honor the cross (Bethl. T. VI, p. 355). Patriarch Joasaph II (after his installation in 1667 February 10) went to the patriarchs' court with the other patriarchs, with all the bishops. The singers and clerks accompanied him and sang. And he rode to the Emperor on a sleigh (Addition to the Actual History. T. V, p. 103). The procession to the king of Patriarch Joasaph II is described in particular detail, in the rank of his installation, namely: after mass, the most holy patriarch from the church went to the patriarchal cross, the Moscow authorities, white and black, escorted him to the cross. From the cross, the Holy Patriarch went to his cell with his cell attendants, while the authorities waited in the cross for news from the Sovereign Tsar and Grand Duke Alexei Mikhailovich. The boyars who were to mount the Holy Patriarch on the donkey came to the cross: Prince Ivan Alekseevich Vorotynsky, Prince Ivan Semenovich Prozorovsky, Okolnichy Mikita Mikhailovich Bobarykin, Duma clerk Dmitry Bashmakov, head of the Streltsy Grigory Vlasyev, half-head and Streltsy sixty people to see off near the city. And after a quarter of an hour, the clerk of the great palace, Semyon Stepanov, son of Titov, was sent from the Great Sovereign with the message, so that the Holy Patriarch would go to the table of the Great Sovereign. According to this news, His Holiness the Patriarch with the authorities and the boyars went up to the Great Sovereign. The cathedral archpriest and key ministers walked in front of the patriarch and carried a cross on the square and holy water. The Holy Patriarch, descending from his chambers along a large staircase to the cathedral church to the western doors, and from the western doors from the locker, sat down, instead of the donkey, in his patriarchal sleigh according to rank. There were two brownie sleighs in the sleigh. The Patriarch rode in a sleigh to the steps of the Faceted Chamber. The authorities and boyars followed the patriarch on foot, and having arrived at the staircase, they went up the large staircase in front of Granovita and entered the vestibule in front of Granovita at the door from the Red Porch. The Great Sovereign met the patriarch in the middle of the entryway and, blessing himself, took him by the hand. And they went to the Chamber of Facets. After a little while, the ecumenical patriarchs came up to the Great Sovereign, and the Great Sovereign and the patriarch met the ecumenical patriarchs in the entryway; and, having blessed themselves, they went to the Faceted Chamber (Library of the Holy Synod, handwritten book: Official of the installation of the holy patriarchs, 1667, No. 67 according to Inv. 65, school 22). Patriarch Joachim, when, after the liturgy at which he was installed as patriarch (July 23, 1674), he went to his Cross Chamber; then singing clerks in surplices and clerks walked in front of him and sang the verse: “Oh, wondrous miracle.” Then the bolyar princes came to the Cross Chamber: Prince Yuri Alekseevich Dolgoruky, his son, the bolyar prince Mikhail Yuryevich Dolgoruky, Okolnichy Artemon Sergeevich Matveev, Duma clerk Hilarion Ivanov, heads and half-heads. The Patriarch, upon receiving the news about the time of the procession to the Tsar, went to him with the bishops, with the bolyars and with all the authorities. Before the patriarch, singing clerks and clerks walked, all in surplices, and sang the verse: The Lord has helped the meek David (Addition to the act. history. T. V. No. 26, pp. 147, 148). When Patriarch Adrian, upon being appointed to the patriarchate, walked from the cathedral after the liturgy to his patriarchal chambers; then in front of him the cathedral sacristan and the deacon carried the life-giving cross of the Lord, on a silver platter, with holy water. The singers and clerks walked and sang in front of the cross. For the honor of the Cross of the Lord, the patriarch was supported by the boyars: Prince Boris Ivanovich Prozorovsky, Prince Grigory Ofonasievich Kozlovsky, Okolnichy Fyodor Tikhonovich Zykov, Duma clerk Nikita Zotov, in golden caftans; colonels: Lavrenty Sukharev, Ivan Ozerov, Ivan Kobylsky, Alexey Obukhov, and four half-colonels in furious caftans (Dvor. edition. T. IV p. 586). The Patriarch's stay with the Tsar The patriarch's stay with the king was accompanied by archpastoral prayers and sacred rites. Upon the Patriarch’s arrival in the Golden Chamber, and with his blessing to the Tsar, the Patriarch spoke with the authorities, according to custom (1690. Court. cut. T. IV, p. 587), that is, he said “It is worthy to eat” and so on according to custom, and blessed the Tsar with an honorable cross, sprinkled the image of both the Tsar and the hat with holy water, acted over the bread of the Theotokos, and, standing behind the royal table, said “Our Father.” Then he blessed the food and drink with his hand on the royal table and on other tables (1641 Bethlehem. T. VI, p. 247). After this, the patriarch was invited by the king to sit down at the table. Patriarch Filaret Nikitich was sitting at the table with his son, the Tsar (ibid., p. 161). Patriarch Joseph, although he sat at the same table with the king, was a fathom or a little more from him (ibid., p. 247). Patriarch Joachim was near the state seat on the left side in the chairs (ibid. p. 356. Palace section. T. IV, p. 587). And metropolitans, bishops, archimandrites sat at special tables (Bethle. T. VI, pp. 161, 247, 356). According to the appointment of Patriarch Adrian, bishops and archimandrites sat on the left side on a bench, and there was no table in front of them (Palace section. T. IV, p. 587); because on that day, after the procession of Patriarch Adrian through the city, the sovereign did not have a table for the patriarch, the authorities and the boyars. The table was at the patriarch's. When the patriarch sat down at the tsar’s table, then, just as it happened with metropolitans and grand dukes, three dishes were set for the newly initiated at the table. After the third of them, the newly ordained one rose from the table for a procession around the city. Thus, the newly installed Patriarch Joseph in Granovitaya said “Worthy” and blessed the Great Sovereign. The Great Sovereign went with him from Granovitaya up to the Empress Tsarina and Grand Duchess Marfa Ilyichna. From above they came again to Granovitaya and sat down at the table. Sitting at the table were the Tsar, the patriarchs, the authorities and the boyars. The newly installed patriarch was served food: caviar, fish soup and pie. And because of that nature, they stood up and released the patriarch to go near the city (The official book on the installation of patriarchs in 1667 in the Bible of the Holy Synod). On the day of the installation of Patriarch Adrian, three special dishes were placed at the table in front of the Sovereign, namely: smoking 7 with lemon, potassium 8 with lemons, and sprouted pie. And three Lenten dishes were placed before the patriarch: a dish of freshly salted sterlet, fish soup, and korovai (Dvor. section T. IV, p. 588). After the third meal, the patriarch got up from the table to go near the city. When Patriarch Joseph stood up from the table after the third meal, he struck the Emperor with his forehead and, without saying “It is worthy to eat,” he left the Royal Chamber (Bethl. T. VI, p. 248). He did not say goodbye, no doubt because the dinner was supposed to continue. Patriarch Adrian, standing up with the sacred council after the third meal, said dismissal (Court resolution. T. IV, p. 588). The dismissal was given to him because the meal (of the Sovereign) for the patriarch ended in the chambers of the Sovereign. After touring the city, he did not return to the Emperor. Procession of the Patriarch on a donkey near the city The solemn procession of the patriarchs near the city was carried out alone on a donkey - this was the case starting with Patriarch Job and ending with Patriarch Nikon, others on a sleigh, others in a carriage, namely: Patriarch Joasaph II carried out the procession on a sleigh, and the subsequent patriarchs: Pitirim, Joachim and Adrian in a carriage. When marching on a donkey, special honor was given to the rider, first of all, by the fact that the boyars led the donkey. During the procession of Patriarch Job, when he left the Sovereign's Chamber, the singers walked in front of him and sang the verse: “To the Heavenly King.” As soon as the patriarch sat on the donkey, the boyar Boris Fedorovich Godunov and his boyar Andrei Vasilyevich led the donkey under him to the sovereign's stable; the singers and clerks sang poems: the Lord's Feasts, and the Lord's and Great Saints. And the archimandrites and abbots, the archpriest of the Mother of God, and priests and deacons traveled with the patriarch. Then his clerks from all orders and nobles and boyar children went (Russian Ist. Bibl. T. II No. 103, p. 326). When Patriarch Filaret Nikitich, rising from the meal, according to paternal tradition, made a procession around the entire reigning city, and blessed the people everywhere; Most importantly, for the sake of honor, his son, the noble sovereign, the Tsar and Grand Duke Mikhail Feodorovich of All Russia, ordered a horse under him to be led in white clothes by one of the first boys, Prince Dmitry Timofeevich Trubetskoy, and with him the okolnichy Fyodor Leontyevich Buturlin (Addition to the act. history. T. II, No. 76, p. 201). When the patriarch rode out of the water gates in Chertolye, the boyar Prince Dmitry Timofeevich Trubetskoy was ordered to mount a horse, and the donkey Fyodor Buturlin and Danil Yuryev Leontiev were ordered to drive the donkey (Palace section T. I. p. 407). During the procession on the donkey of Patriarch Joseph, the donkey was led under the patriarch: at the end of the reins - boyar Vasily Petrovich Sheremetyev; in the middle of the occasion is the okolnichy prince Andrei Fedorovich Litvinov-Mosalsky; Boyar Vasily Fedorov, son of Yanov, led the patriarchs under his lips (Palace section. T. II, p. 675). Riding behind him in a sleigh were Metropolitan Varlaam of Rostov and Metropolitan Moses of Ryazan. Following these authorities, the boyars rode in sleighs. And near the patriarch walked the clerks in the gold, the stables, the nursery and the boyars' servants' children. Walking near the patriarch were a head of archers and a half-head with foot archers. The archdeacon sprinkled the city with holy water as he went. (Vifl. T. VI, p. 248). When Patriarch Nikon, rise from the table, rode around the city of the Kremlin on a donkey, the donkey was driven under the patriarch by the boyars and okolnichy who were at the royal table, namely: Prince Alexey Nikitich Trubetskoy, Prince Fyodor Semenovich Kurakin, Prince Yuri Alekseevich Dolgorukov, and okolnichy: Prince Dmitry Alekseevich Dolgorukov and Prokofy Fedorovich Sokovnin (Palace project. T. III, p. 323). Nikon was the last of the Russian patriarchs who rode donkeys upon his appointment to the patriarchate. Procession of the Patriarch in a sleigh or carriage Patriarch Joasaph II rode near the Kremlin in a sleigh, and not on a donkey (Addition to the Act. History T. V, No. 26, p. 103). Obviously, he replaced the procession on a donkey with a sleigh ride, with the permission, or rather, according to the teaching of two patriarchs - Paisius of Alexandria and Macarius of Antioch, who were at his installation as patriarch. Only with their consent could he abolish the custom, rooted in the examples of previous Russian patriarchs, of riding a donkey on the day of his installation on the patriarchal throne. The reason for the abolition of donkey riding could be the desire to introduce the custom of the Greek Church, where, as we saw from the testimony of Simeon of Thessalonica, donkey riding was performed only by the hierarch who, on the day of his accession to the patriarchal throne, without having previously been a bishop, received grace through episcopal consecration. The Patriarch, who was promoted from bishop to patriarch, at this appointment no longer rode a donkey around the city, since this was done by him when he was consecrated as a bishop. In Russia, the cessation of the donkey procession of the newly ordained patriarch was coordinated with the change that took place in the rank of ordination to the patriarchate. When the rite of becoming a patriarch was quite similar to that of a bishop, it was nothing more than a repetition of the episcopal consecration, which, for example, we see during the consecration of Patriarch Philaret (Bethl. paragraph VI, pp. 152, 153); Then there was donkey riding. When, upon appointment to the patriarchate, only his ordination began to take place, and not consecration, which, for example, we see in the installation of Patriarch Joachim (Addition to the act. history. T. V, No. 26, p. 147); then the procession on a donkey, following the example of the Greeks, was not combined with this performance. Although Joasaph II was appointed patriarch not from among the bishops, but from among the archimandrites, and therefore could, following the example of the Greeks, ride on a donkey; but, probably, by his example he introduced the order - not to ride on a donkey - for the patriarchs of the future, and so that only those ordained from archimandrites to bishops, archbishops, and metropolitans would ride on a donkey on the day of their consecration, and those ordained to metropolitan bishops would not make a procession on a donkey. This is the order we see in Russia, during the patriarchate of Joasaph II. In the same year, 1667, in which Joasaph was installed (February 10) as patriarch, in the month of June Archimandrite Simonovsky Misail was installed as bishop in Kolomna; and on the day of his dedication he rode a donkey near the city of the Kremlin (Addition to the act. history T. V, No. 26, p. 109). And the archbishops and metropolitans consecrated from among the archimandrites performed, upon their consecration, walking on a donkey. Thus, Simonovsky Archimandrite Barsanuphius, who was installed as archbishop of Smolensk in 1671, rode on a donkey near the city on the day of his consecration (Palace section. Part III, p. 882). In a similar way, Joseph, who was appointed from the archimandrites in 1674 to the episcopal throne of the Ryazan Metropolis, rode on a donkey (Addition to the act. history. T. V, No. 26, p. 150). After the appointment of Archbishop Hilarion of Ryazan and Murom on June 13, 1668, there was no procession on a donkey (Addition to the act. history T. V, p. 142), obviously because he was elevated to metropolitan from a bishop, and he performed a procession on a donkey during his consecration as a bishop. The procession of the patriarch in a sleigh or in a carriage constituted a different image of the liturgical rite than the procession on a donkey. The sleigh or carriage procession was not an effective representation of the Lord going on a donkey to Jerusalem; it was performed only for the patriarch to read a prayer before the gates of the city, to bless the city with an honorable cross and sprinkle it with holy water. Despite the fact that the procession of the patriarch in a sleigh or carriage was not an image of the Lord going to Jerusalem on a donkey, it was solemn and served to the great honor of the patriarch. It was accompanied by no less a number of officials, like a solemn procession on a donkey. So, when Patriarch Joasaph II (March 27, 1667), leaving the porch of the Faceted Chamber, got into his sleigh and drove to the holy gates; then the authorities and boyars rode behind him in a sleigh, and next to the patriarchal sleigh walked the patriarch's clerks in gold and the stable boys and nurseries and the boyars' and servants' children; near the patriarch walked a head of streltsy, a half-head with streltsy on foot (Manuscript of the official book on the installation of the patriarch. 1667, Synod. bib. No. 67–22). Patriarch Pitirim on the day of his installation (July 6, 1672) rode near the Kremlin in a carriage; he was followed by the authorities of white and black, boyars, okolnichi and Duma clerks, heads and half-heads, and archers of one hundred and twenty people (Vifl., part VI, p. 356). For the procession of Patriarch Pitirim, by order of the Sovereign, a carriage with six sledges 9, with fifteen people of the sovereign's grooms, stirrups and rear grooms, was sent from the sovereign's stable. The Patriarch, getting up after the third meal, left the Faceted Chamber. The Emperor accompanied him into the vestibule to the porch doors. Coming down from the porch and getting into the carriage, the patriarch took the life-giving cross, and with it he blessed the people on both sides. Following him were the authorities in carriages, the Krutitsky Metropolitan, the Smolensk Archbishop, the Chudovsky Archimandrite; - the boyars who were ordered to be there rode on horseback, and the patriarchal clerks in gold, the sovereign's grooms and grooms, the patriarchal nobles and the boyar's children, and clerks walked near the carriage; in front of the card walked the patriarchal singers, clerks and clerks, and the singers sang; near the carriage walked heads of streltsy, and half-heads, and centurions, 120 people of streltsy (Addition to the act. history T. VI, p. 239). When Patriarch Joachim, on the day of his installation (July 26, 1674) to the patriarchate, left the Palace of Facets for a procession around the city; Before him walked the chanting clerks and clerks in surplices and sang the verse: “To the King of Heaven.” The Patriarch got into the carriage, holding a life-giving cross in his hand: with it he blessed the people on both sides. His carriage was a royal one, harnessed to six sledges. Boyar Prince Yuri Alekseevich Dolgoruky and his comrades all four sat in one carriage and rode in front of the patriarch, and the bishops all rode behind the patriarch, followed by the archimandrites, abbots and archpriests. The Patriarchal singer-deacons and clerks of all the villages sang poems, alternating from one village to the next, and the Novgorod singing clerks and clerks sang according to them, stage by stage, as much as they got (Addition to the act. history. T. V, No. 26, p. 148). And Patriarch Adrian, on the day of his installation (August 24, 1690) to the patriarchate, rode in the sovereign's carriage, made from a stable order for six appearances. Taking the life-giving cross in his hand, he went to the Spassky Gate outside the city. The Trinity and Rozhdestvenskaya archimandrites sat with him in the carriage. The bishops got into their carriages at the Red Porch. The boyars, okolnichi, and Duma clerk followed the patriarch on foot from the Annunciation porch to the locker opposite the Archangel Cathedral. And they got into the carriage at this locker. The boyar and his comrades rode in front of the patriarch, and the authorities followed him. On the sides of the patriarchal carriage were 4 colonels, 4 half-colonels, 100 archers of Sukharev’s Lavrentiev regiment, from the stable rank 2 treasurers and 4 stirrup grooms (Dvor. section T. IV, p. 590). Those consecrated from archimandrites to bishops, archbishops, and metropolitans, as stated above, on the day of their consecration in the past, made a procession near the Kremlin on a donkey, and later in a carriage. In both cases, their procession was less solemn than the patriarch’s. Procession of bishops on a donkey For the procession through the city, the bishops came out not from the royal chambers, but from the patriarchal chambers. The table from which the newly initiated emerges for the procession through the city was not the king’s, but the patriarch’s. And the procession itself was accompanied by a small number of dignitaries who accompanied the newly ordained as he walked around the city (Rite of making Joasaph a patriarch in 1667, Head of the official book in the Synod. Bible No. 67–22). In the rite for the installation of a bishop (1645–1652) it is said that after the liturgy, the patriarch with the newly installed one goes to the chamber of the cross and the authorities with him, and when he sits down to eat, the newly installed one eats with the patriarch from one dish; and when the third dish is served, then the newly ordained one, standing up and receiving the blessing from the patriarch, comes from the table and rides on a donkey to the king, and the patriarch’s clerks lead the donkey, and the patriarch commands him. The archbishop, mounted on a donkey, takes up the honorable cross and, as he rides, overshadows it, and coming to the king, says: “It is worthy to eat,” and upon dismissal he blesses the king with the life-giving cross and sprinkles it with water, and overshadows him with the honorable cross. And for this reason he will ride near the city on a donkey, and having arrived at the city gates, he dismounts from the donkey and says a prayer (Act. history. T. IV, No. 1, p. 13). Thus, Archimandrite Jonah of the Rostov Epiphany Monastery, appointed Metropolitan of the cities of Rostov and Yaroslavl, was at the table of Patriarch Nikon on the day of his consecration... From the table, Metropolitan Jonah stood up and rode around the city on a donkey. The donkey was led under the metropolitan: Okolnichy Bogdan Matveevich Khitrovo and Duma clerk Larion Lopukhin (Court. Drawing. T. III, p. 326). In 179 (1671), Simonovsky's archimandrite Vorsunofey was installed as archbishop in Smolensk, and also rode a donkey. The donkey was driven under him by: Okolnichy Prince Vasily Bogdanovich Volkonsky, Duma clerk Grigory Karaulov (ibid. p. 882). Procession of bishops in a carriage Under Patriarch Joachim, in the year of his accession to the patriarchal throne (1674), those ordained from archimandrites to bishops, archbishops, and metropolitans, on the day of their dedication, stopped riding on a donkey, but began in a carriage. Their procession in a carriage was less solemn than the procession of the patriarch in a carriage. And their carriage was not the sovereign’s, but the patriarch’s. Thus, Archimandrite Joseph, ordained in 1674 as metropolitan of Ryazan, on the day of his consecration, according to the liturgy, according to the message, according to custom, went to the sovereign Tsar in Verkh, the sovereign's okolnicha was Prince Konstantin Osipovich Shcherbatoy, the Duma clerk of the former sovereign's palace Fyodor Mikhailov and the patriarchal clerk Lev Ermolin. The newly installed metropolitan walked on foot to the sovereign king, the chanting clerks and clerks sang the verse: “The Lord has helped the meek David,” without surplices and near the city without surplices. The newly installed Metropolitan came down from the top, from the sovereign, rode around the city, in the carriage of the Holy Patriarch, and then the table was still with the Holy Patriarch (Addition to the act. history. T. V, p. 150). In a similar way, in a carriage (1674 Sep. 6) was the procession of Joasaph, newly ordained from the archimandrites of the Suzdal monastery to the rank of Metropolitan of Kazan and Sviyazhsk. After the liturgy, he took a blessing from the great lord, His Holiness Joachim, Patriarch of Moscow and All Rus', was at the top of the Great Sovereign, and after that he rode near the city of the Kremlin in a carriage, and sat down in the carriage at the Red Porch. And for the honor of the Cross of the Lord for the Metropolitan there were, in gold: Okolnichy Vasily Semenovich Volynsky, Duma nobleman Ivan Ivanovich Baklanovsky, Duma clerk Dementey Bashmakov, Patriarchal clerk Lev Ermolaev, heads of 2 people, half heads of 2 people with archers, according to the painting from the Streltsy order (Palace design. T. III, p. 996. St. Petersburg 1852). The purpose of the procession through the city of the patriarch on the day of his installation, as well as the procession of the dedicated archimandrites - bishop, archbishop, metropolitan, was to say a prayer at the gates of the city, blessing him with a cross and sprinkling him with holy water. Thus, Patriarch Job, after reading the prayer, “raised the city gates with a vigil cross and sprinkled them with holy water” (Russian historical bibliography T. 2, pp. 316 and 326). He read the prayer, getting off the donkey, in the prepared place. The reading of the prayer was accompanied by a lithium. The prepared place was carried in the procession itself. In the rite of installation of Patriarch Joseph it is said: And as the patriarchs and authorities arrived at the Frolovsky gates and ascended to the prepared place, which was carried before him for that purpose, standing before the image of the Savior and the Most Pure Mother of God, which was written on the gates, he spoke a litany and a prayer to the city, and having said the prayer, sprinkled the image and the city with thrice holy water, and descended from the place, taking the life-giving cross of the Lord, and sitting down, he rode, making the sign of a cross near the city (i.e., the city wall (Bethl. T. VI, p. 242). In a similar way, Patriarch Joasaph II performed a prayer with litiya on the day of his installation. “And getting up (from the table) I went near the city of the Kremlin... At the Spassky Gate, on the outside, I read a prayer” (Addition to the Act. History T. V, No. 26, p. 103). “Turning to the Spassky Gate, he said litia and sprinkled holy water, and having said the litia, he went again to the Kremlin, and walked near the city wall to the Tsarekonstantinovsky gate.” Then he also stopped at the Tainitsky, Borovitsky, Neglinensky gates (Book of officials on the appointment of patriarchs in 1667 in the library of the Holy Syn., No. 67, 65, 22). The place where Patriarch Joasaph II said the prayer was covered with cloth. The sovereign, upon the appointment of Patriarch Joasaph II and after his procession near the city, granted cloth from the place to the singers and patriarchal clerks (Addition to the act. history. T. V, No. 26, p. 103). For Patriarch Joachim, at the prepared place, the steps were covered with a carpet and they were carried by the guards of the cathedral church (ibid. p. 148). In the rite of installation of Patriarch Adrian, the place prepared is called a locker. Patriarch Adrian, leaving the Spassky Gate, drove near the Kremlin.... at all passing gates, getting out of the carriage, he climbed onto the locker in front of the icon and said prayers and overshadowed the people with his hands on both sides. While standing on the locker of power, the boyars and the okolnichy and duma clerk stood on the sides of the locker (Dvor. section. T. IV, p. 592). The bishops, on the day of their consecration, walking around the city, at its gates also read prayers, blessed the people and sprinkled them with holy water. In the rite of consecration of the bishop of 1645 - 1652, it is said that after reading the stated prayer, the bishop sprinkles the gates with holy water, and through which the newly installed city gate will go, at those gates he says the prayer (this) and sprinkles with holy water (Act. history. T. IV, No. 1, p. 14). The prayer read by the bishop in front of the city gates was printed in the Prayer Book (Trebnik), published in Venice by Jerome Zagurovich in 1570, and was entitled thus: “The prayer when a metropolitan is installed and enters first into the city and reads this prayer before the city.” This prayer is also found in the rite of installation of Patriarch Job (Russian Historical Library. T. II, No. 103, pp. 314, 315); in the rite for the installation of a bishop (1645–1652) (Act. Histor. T. IV, No. 1) and in the handwritten rite for the installation of Patriarch Joasaph II, kept in the library of St. Synod (No. 67, 65, 22). The same prayer is contained in the handwritten Serbian Trebnik, the first half of the 15th century, located in the Moscow Synodal Library (No. 374): “The prayer to always install a metropolitan and enter first into the city and honor this prayer before the city: Lord our God, who has changed his creation from those who do not exist.” In this prayer, the newly installed patriarch, or bishop, prayed among the people for himself, so that God would hear his humility, make him worthy in the service of God to give honest body and blood to Christ-loving and pious people with a pure heart and not dirty hands, strengthen him to teach the word of the Lord’s teaching sinlessly, not lazily, Orthodox. Then the bishop asked the Lord for the people, so that He would grant them to be the sheep of His chosen flock, open their feelings and bless their hearts to hear divine and ineffable commands, establish the city with His divine power and suppress the lying enemies, just as Ezekiah established Jerusalem, striking the highly wise Senacherib with the sword of an angel, gave the good fortune of the earth, multiplied its fruits, strengthened the faithful and pious king with His strong and well-willed right hand, granted him a peaceful kingdom, supported him for good works, subjugated to him the peoples who wanted war, granted him a prosperous and good life, so that those who pray in prosperity would quietly and blamelessly complete the days of their lives. At the end of the prayer, found in the printed Venetian Prayer Book (1570) and in the handwritten Serbian Trebnik, the saint asks for mercy from God, among other things, with the prayers of our venerable and God-bearing fathers Simeon and St. Sava. But in the same prayer, placed in the rite of installation of Patriarch Job (1589) Russian. Histor. bib. T. 2, No. 103) also in the rank of installation of a bishop (1645–1652) (Act. Histor. T. IV, No. 1), the names of the Serbian saints - Simeon and Sava - are excluded, and the names of Russian saints are included: in the rank of the installation of Patriarch Job - “like the saints of our father Peter, the new Russian Archbishop”, and in the rank the appointment of the bishop - “metropolitans of Kyiv and all Russia, wonderworkers, Peter and Alexy and Jonah, and like our holy fathers Nikita, Niphon, bishops, John, Euthymius, Jonah, Moses, Serapion, archbishops, and the venerable father Anthony of Rome and Varlaam of Khutyn, Novgorod wonderworkers” (see prayer in the Appendix). About the origin of the prayer, Mr. Mansvetov says that the descriptors of the Synodal Library (Messrs. Gorsky and Nevostruev) recognized it as a prayer of Serbian origin, with the clause “probably” (III, p. 170), on the basis that at the end of it Simeon and Savva of Serbia are called to help. Based on this review, as we see, not positive, but conditional, in the Glasnik of the Serbian Friendship of 1866, this prayer is called “Od sve prilyke Srpskago reprokla” and published word for word from the synodal manuscript (144–149). In fact, this prayer is nothing more than a translation with some paraphrases and insertions of the pastoral word of Philotheus upon his accession to the Heraklian metropolitanate. In the synodal list of Philotheus's works it is called: την Ηρᾳϰλειαν (§ 43), that is, the opening prayer. This is a short pastoral word in which the awareness of the difficulty and importance of the episcopal field is combined with the wish for external well-being and moral improvement for the new flock (Works of the Holy Fathers 1882, book 2, p. 432). The prayer read by the newly ordained saint on the day of his dedication was also said by him upon his arrival in his city. Reading a prayer by the bishop upon his arrival in his city The inscription above the prayer: “Lord our God,” etc., found in the printed Venetian Prayer Book of 1570 and in the Serbian Trebnik of the 15th century, clearly specifies that the prayer should be read twice, firstly, on the day “when a metropolitan is installed,” and secondly, when he “enters the city first, and then he reads this prayer before the city.” The inscription about reading the prayer can also be understood in relation to the city in which the metropolitan was dedicated and in which, after his dedication, upon leaving the church, he walked around the city on a donkey and read this prayer; in the same way - about reading this prayer upon the arrival of the metropolitan in the city assigned to him to rule. In the rite of episcopal ordination, witnessed by Patriarch Joachim in 1672, this prayer is set out and the bishop is instructed to read it upon arrival in his city, where he has been appointed archpastor. Sometimes it happened that instead of this prayer, the bishop, upon arrival in his city, read a special, different prayer according to the circumstances. This was the case in Kazan and Novgorod, when the archpastors arrived there for the first time. When, by order of Tsar Ivan Vasilyevich, in 1555, we were released from Moscow to Kazan, the local archbishop Gury; then it was ordered, on the occasion of his vacation, to first perform a prayer service in Moscow with a procession of the cross, with the blessing of water and with the reading of a prayer for the city, and then also to do the same in those cities through which Archbishop Gury was supposed to pass and, finally, in Kazan itself. In Moscow, Metropolitan Macarius and Archbishop Gury of Kazan and Sviyazhsk, Bishop Nifont of Krutitsa and all the clergy came with a procession of the cross and singing to the Frolovsky Bridge. There, in the presence of the tsar, princes, boyars and many people in front of the city (i.e., fence), they performed a prayer service. After it was completed, the Tsar and the Metropolitan released the Archbishop of Kazan, with his archimandrites, the consecrated cathedral, the holy and honorable images with which they should have been in Kazan. Right there, at the Frolovsky Bridge, the foundation was laid for the sacred stone churches of Kazan. At their foundation, the archbishop spoke litanies, made the sign of the cross and sprinkled them with holy water. And, going out onto the Living Bridge from the New City, the archbishop read the Gospel, and after the Gospel he pronounced litanies, and made the sign of the cross, and said prayers for the creation of Metropolitan Hilarion of Russia, for the kings and for all Orthodoxy. Then he made a dismissal, made the sign of the cross, blessing those who followed him, and sprinkled water on the city and the people. Archbishop Gury was ordered to - “to the city of Kolomna, to which it happens to arrive, at the third hour of the day, Vladyka Kolomensky would know that, and order to ring in the bargain, so that all the people go to the prayer service and to the meeting: and at the first hour, order the good news bells to ring, for the sake of the whole people, immediately, and throughout the monastery as archimarite and the abbot sent the message so that they would be at the meeting with the archbishop for the prayer service and for the service, and Vladyka Theodosius of Kolomensky with honorable crosses, and with the sacred cathedral and the entire people to meet the archbishop outside the city; and to Archbishop Gurya, in all his saintly garb, I dressed myself, and his archimarite and his entire sacred cathedral began a prayer service, and read the Gospel before the city at the gates, and after the octene prayer, read the work of Metropolitan Hilarion, and sign the cross, and sprinkle with sacred waters, and walk to the church with the singing of consent, and entering the holy cathedral church, sing: “Lady”, the great one, having blessed it with water, and having performed the prayer service, serve the divine litorgy in the cathedral... And when the Sviyazhsk city is ripe and do all the things prescribed... and sing a prayer service and bless the water, and go to the city from the crosses, and go around the entire city along the wall from the crosses, and sing prayer services, and sprinkle holy water, and over the gates you should speak in all sorts of octets about preserving the city and sprinkling it with holy water. And in Kazan, in the same way, order yourself to be met from the cross, and go to the cathedral church, and sing a prayer service, and walk around the city walls, just like in the Sviyazhsk city (Acts of Arch. Exp. T. I, No. 241). Thus, Archbishop Gury, when leaving Moscow, then on the way to different cities and in Kazan, did not read the prayer mentioned above, but the prayer - the creation of Hilarion, Metropolitan of Russia. According to the Right Reverend Metropolitan Macarius, Archbishop Gury read the prayer found at the end of Hilarion’s famous word on the law: “O Lord our God, high and glorious, loving of mankind, rewarding glory and honor against labor” (Metropolitan Macarius Historian Russian Church T. I, p. 137 and appendix No. 7). This prayer, in its content, more than stated above, corresponded to the needs of the traveling archbishop and those cities where he was going. Archbishop Gury went to convert the Tatars to the faith of Christ. In prayer, he asked God for the preservation of the Russian people, the Orthodox Church, cities, etc., crying out to God: “we are the flock that You recently began to shepherd, having plucked them from destructive idolatry.” In Novgorod, during the first visit of the archpastor, he walked around the city and read a prayer in front of the city gates. Metropolitan Joachim of Novgorod, upon his entry into Novgorod in 1673, made a solemn procession through the city in a sleigh, and in front of its gates - eastern, western, northern and southern, he said prayers in a specially arranged place, which was immediately carried after him. It was done like this: getting out of the sleigh at the Cathedral Church of the Sign of the Blessed Virgin Mary, on Ilyinskaya Street, he entered the church, venerated the miraculous image of the Sign of the Blessed Virgin Mary and other images, and then put on his bishop’s robes on the spot, in the middle of the church; By that time, archimandrites and abbots and archpriests and the entire consecrated cathedral came from the cathedral church of the Wisdom of God, with crosses and miraculous icons... The Metropolitan, leaving the Church of the Sign of the Most Holy Theotokos, incense and kissed the honorable crosses and miraculous icons, and, after kissing, ordered himself to set a place, facing west. Standing at the prepared place, he read the teaching about his ordination and, having taught peace and blessing to all the people, went with the crosses to the cathedral church of the Wisdom of God while singing the prayer canon of the Most Holy Theotokos “Through the Water.” Upon arrival at the church, the Metropolitan served the Divine Liturgy and blessed the water. Then, having undressed, he left the church at the western Korsun doors, sat in a sleigh and rode off with a blessing cross. Singing clerks and clerks walked before the Metropolitan and sang poetry; Sofia's keymasters carried a cross and a dish with holy water, cathedral sextons and bell ringers carried on a sleigh the place where the Metropolitan said the prayer. Behind the metropolitan rode the boyar and governor Pyotr Vasilyevich Sheremetev, clerk Ermola Vorobyov and the heads of the Streltsy, and two hundred Streltsy men with weapons walked near the Metropolitan, for protection. Arriving at the Prechistensky Gate, to the east, on the Volkhov Bridge, the Metropolitan came to the place in front of the image of the Mother of God and said a prayer for everyone to hear. And after the prayer, he made the sign of the cross on all four sides and sprinkled it with holy water, then he sat down in the sleigh and rode near the Stone Town, north, along the Crooked Bridge, to the Rozvazh Gate; further, to the Resurrection Gate, to the midnight country, from there to the Preobrazhensky Gate, to the midday country; from here to the Novinsky water gate to the shore, to the east; and at each gate it acted the same way. Then, having arrived at the house of the Wisdom of God, at the western Korsun doors he got out of the sleigh and went to the chamber of the cross. Singing clerks and clerks walked before him, and sang poems to the Dormition of the Virgin Mary, Nikita to the Bishop, and John the Archbishop (Acts of History. T. IV, No. 231, p. 501). In this narrative it is not clear what kind of prayer the Novgorod Metropolitan read; but since a special prayer has been preserved in Novgorod for reading to the saint entering the city for the first time; it is very likely that Metropolitan Joachim read it upon his arrival in the city. In the Synodic of the 16th century, belonging to the Novgorod Sofia Library, now kept in the St. Petersburg Theological Academy, under No. 1058, there is a prayer, indicating when and how it is read: “A prayer to our Lord Jesus Christ, the saint always wants to enter into a certain city. From the inside, the entire priestly rank with holy icons and honorable crosses rips him off. Having also stood before the city gates, the saint was clothed in all the holy adornment, and spoke loudly for everyone to hear. The deacon says: “Let us pray to the Lord.” “Sovereign Lord Jesus Christ our God, creator of all visible and mental creatures,” etc. (see prayer in the Appendix). In this prayer, prayer is sent for the cities of Novgorod and Pskov. It is very likely that it was read by Metropolitan Joachim of Novgorod upon his entry into Novgorod in 1673, as well as by the archpastors of Pskov. The same prayer is in the handwritten Service Book of 1665, stored in the Moscow Synodal Library (No. 370 l. 198, Nevostruev. Description of the Russian Moscow Son. Library Department III, part I, p. 123) 10. Since “the prayer when the bishop enters the city” is found in many written books, and among the printed books it is contained only in the Venetian Prayer Book (Trebnik) of 1570; then, one can conclude, the reading of such a prayer, which was, according to custom, on the day of consecration as a bishop or metropolitan, was not obligatory upon the archpastor’s arrival in his city for the first time. This reading was left to his will. And it didn't always happen 11. The ritual of the bishop's procession near the city on the day of his dedication ceased, at the same time as the prohibition for bishops to march on donkeys on the week of Vaiy followed, precisely in 1677 12. The prohibition is already in the order and regulations for election, ordination and elevation to the episcopal throne, testified by Patriarch Joachim in 7184 (1676). In it, a solemn procession was allowed only to the patriarch upon his ordination, and it was prohibited to bishops upon their consecration. The rank says: if someone is elevated to the patriarchal throne, he travels around the cities: on the 1st day, the circle of the Kremlin, on the 2nd day, the circle of China, on the 3rd day, the circle of Bely, according to the previous custom, in a carriage. And other bishops, metropolitans, archbishops and bishops in Moscow do not travel around the city, except that in their diocese they travel to each city in the first day, arriving at their throne, saying a prayer at each city gate - “Let us pray to the Lord”, “Our Lord God in the Trinity of the Holy Ones, glorified by the faithful” - prayer the same one as in the Venetian prayer book of 1570. According to the establishment of St. synod, instead of the patriarch, the indicated order and charter, certified by Patriarch Joachim in 1676, was, on behalf of the Holy Synod, corrected in 1721 by the synodal assessor and protector of schools, Archimandrite Gabriel of Ipata. In the rite, everything written about the procession of the patriarch, who had already been replaced by the Holy Synod, is completely excluded. Regarding the bishops, it was said: “whenever (the bishop) arrives in the city, he is installed in it, and on the first day he travels around the city, saying a prayer at each gate of the city.” Therefore there is a prayer: “Lord our God,” etc. (Archive file of the Holy Synod. 1721, No. 633). The corrected order with minor changes was published in 1725 (Description of documents and affairs stored in the archives of the Holy Synod, T. I, pp. 681, 688). But in the now printed rites of consecration as a bishop, there is no mention of the bishop’s procession near the city and this prayer is not found. The very custom of reading a prayer at the gates of the city by the bishop, upon arrival in the city assigned to him, ceased. An indication of the Prologue is found in Metropolitan Eugene (Description of the Kiev-Sof. sob. Kyiv, 1825, p. 15). Metropolitan Macarius says: did Yaroslav consecrate the church twice – on November 26th and the following? Or does the setting of a new meal occur after the consecration of the church and is it something separate from consecration? (Historical Russian Church Vol. I, note 5). Metropolitan Hilarion clearly distinguishes his consecration from dedication - “I am sacred and consecrated.” The rite for the installation of a bishop, 1423, does not indicate the presentation of the staff to the bishop. Among the Greeks, the chosen one was consecrated as a patriarch if the chosen one was not a bishop. If he is a bishop, then, says Simeon of Thessalonica, he has no need for episcopal ordination (On sacred rites, 193). Ognenniks, it is said in the Palace ranks, are official people who wear red robes at bishop’s appointments (Addition to the Act. Histor. T. V, No. 26, p. 154). The palm trees in their hands resembled the persons who, with their fronds, accompanied the Lord as he walked on a donkey to Jerusalem. Snegirev believed (Prostonar. celebration. Part III, p. 167) that the flames were one and the same as the pilgrims who carried a palm tree or a willow tree. That is, chicken or turkey (Church. Slav. Dictionary of Ak. Sciences). Soup. It was prepared with pressed caviar and cucumbers (Dictionary of the Academy of Sciences). The concept of a sled is not always correct. Others consider them a winter charioteer, and therefore notice as something strange that our ancestors rode them in the summer (Glushevsky, Guide for rural shepherds. 1863. T. III, p. 184). But by sleigh we meant not only a winter driver, but also a summer one - on wheels. And horses harnessed to a carriage on wheels in the summer, for example, in the month of July, were called sledges (Addition to the actual history. T. V, p. 148). In addition, in that Service Book (l. 267) there is also a special prayer, when the bishop first enters the city: “Lord our God, sit on the cherubim and see the abyss” (ibid. p. 128). For example, he was not mentioned in the Memory (letter) to the Siberian Archbishop Macarius of 1625. In it we read: on the 8th day of February 7133, according to the sovereign, the Tsarev and the Grand Duke Mikhail Feodorovich of All Rus', by decree and with the blessing of the great sovereign, His Holiness Patriarch Philaret Nikitich of Moscow and All Rus', the memory of Archbishop Macarius of Siberia and Tobolsk. As God willing, he will come to the first Siberian city in Verkhoturye, and tell him to meet himself outside the city from the cross in the same place where the first Archbishop Cyprian was met, and go to the cathedral church, and sing prayers and pray to God for the long-term health of the great sovereign, tsar and Grand Duke Mikhail Fedorovich of All Rus', and his father the sovereign, the great sovereign, His Holiness Patriarch Philaret Nikitich of Moscow and All Rus', and his mother, the great empress monks Martha Ivanovna, and about the preservation of the city until those days. At the cathedral church, Archbishop Macarius and mass are served (Description of the state archive of old affairs by P. Ivanov, 1850 M. p. 263). The same thing is indicated to do upon arrival in other cities. But this does not talk about reading a prayer at the gates of the city. Prayer had to take place in the cathedral. In the “Notes for Siberian History, printed in Ancient Vifliofika (Vol. III, p. 207), it is said: In 1677, the boyar Pyotr Vasilyevich Bolshoi Sheremetev led a donkey under the Metropolitan. From that time on, in 1677, this action was abandoned so that the Metropolitan could mount a donkey on the week of Vaiy and upon installation as a bishop. You might be interested in: