Department 3. Liturgical books. Part 1

The third section of the Slavic manuscripts of the Synodal Library consists of liturgical books. Since it was especially important and necessary for the spiritual authorities, pastors and the entire clergy, churches and monasteries of ancient Russia to acquire liturgical books, and this was subsequently supplemented by another deliberate incentive - the publication and correction of church books: it is not surprising that this department is richer and more remarkable than others in its manuscripts. It includes about 235 manuscripts, of which 17 manuscripts belong to the 12th century, two or three from the 13th century, 18 manuscripts from the 14th century, about 30 from the 15th century, and others from the 16th and 17th centuries. In terms of their content, these manuscripts are: service books, missals, charters of church and monastic or cathedral churches, psalters with prayers, octoechos and paraclitics, triodions of fasting and color, the so-called six-day, general and monthly service menaions, trephology or services to selected Russian saints in general and individually, collections of canons and prayers, stichirari, kondakari, irmology, sheet music, calendars, various ranks and sequences, synodics and, finally, collections of liturgical content. In this very order, adopted by us, the manuscripts follow in the Description. Due to such a significant number and importance of the manuscripts themselves, it was impossible to combine a description of all the liturgical manuscripts in one volume: they are divided into two equal parts, of which the first, now presented, contains 90 manuscripts, from service books to the general menaion. Regarding the publication and correction of church books, the spiritual Government in the 16th century. just as it demanded lists of them from all dignified monasteries and some Russian churches, it also acquired originals from the Greeks and ancient translations from the Slavs, who are of the same tribe and faith. For this reason, in connection with the above-mentioned general need for liturgical books, the Synodal Library has compiled a rich collection of lists of liturgical books for all the above-mentioned families, as diverse as each other, just as important both in their antiquity and in the persons and places to which they first belonged. There are 28 missals here from the 12th to the end of the 17th century. Among them are remarkable service books, according to postscripts belonging to N 342 Rev. Anthony the Roman, N 343 rep. Varlaam Khutynsky, both perg. XII century, N 344 perg. written from Metropolitan's service book. Cyprian, according to N 347 perg. served as Rev. Sergius of Radonezh, - and two more, perg. service book of the 14th century. N 348 perg. written by the will of John, Archbishop of Novgorod, 1400, N 350 belonged to the Rev. Euthymius Vyazhitsky, - there is another nameless list of the 15th century. 16th century missals ten, of which N 352 belonged to Serapion, Archbishop of Novgorod, N 335 to Trinity Sergius, and N 356 to the Kyiv Mezhigorsky Monastery, N 359 to Patriarch Job. The rest are all of the 17th century, of which, according to N 366, Jonah, Metropolitan of Rostov, glorified God, N 364 and 365 were used during the patriarchal addition, N 367 belonged to the Kazan Cathedral, N 370, written with the blessing of Lazar Baranovich, subsequently belonged to St. Demetrius of Rostov. Of these service books, many also contain articles from breviaries, and some represent the bishop’s service. – All nine books of breviaries, two perg. late 14th or early 15th century, four from the 15th century, two from the 16th and one from the 17th century. Of these, the older pages are remarkable for their completeness and some special articles. Lists No. 371 and 372 are similar to each other. N 373 and 374 are both Serbian letters of the 15th century, written in Athos, on Bombitsina, and mainly the latter presents quite remarkable articles. N 375, 1481, with articles from the missal containing all three services or liturgies of the Orthodox Church, copied from Cyprian’s missal and missal; N 379, corrected list, served as the original printed edition of the breviary of 1658 - The number of charters is significant, extending to 26. Of these, three lists represent the Studian church charter, several lists of the charter of the Lavra of Saint Sava, Russian monasteries and cathedral churches. Senior list of the Studio Charter N 380, perg. The 12th century, in addition to the church charter, also contains a monastic charter, compiled by Patriarch Alexy of Constantinople in the 11th century. for the monastery of the Blessed Virgin Mary founded by him. The Rule of Jerusalem or Sava the Sanctified is transmitted in good parchment. list N 383 of the 14th century, from its other lists NN 384. 385. 386. 387. 388. and 391 belonged to famous monasteries and cathedral churches. Two lists N389, 1553, and N 393, 17th century, corrected for publication. For the most convenient use of the Rules of Jerusalem, Gennady, Archbishop of Novgorod, compiled a special so-called “Disciplinary Rules”, apparently, corrected and replenished subsequently: in the Synodal Library there are three such Rules No. 395. 401 and 405, all of the 17th century. This is followed by private church statutes and partly monastic statutes, namely N 396. 397. 398 Moscow. Assumption Cathedral. N 399 Novgorod. St. Sophia Cathedral, 400. 401 consolidated charter of the Trinity and Cyril monasteries, N 403 of Joseph's Volokolamsk monastery and N 404 of the Siya monastery: almost all of them are from the 17th century. - Psalms with prayers in the library there are six lists, of which the first three are N 406. 407. 408 XV century, two XVI N 409. 410„ and one N 411 XVII century. Among them, the psalter under N 407 is noteworthy, which belonged to the Solovetsky Monastery, and originally to its founder, Venerable Zosima, according to which he himself performed the rule. - Octoechos seven lists, the oldest on page No. 412 written at the behest of the Novgorod Archbishop Euthymius for the Cathedral of St. Sophia, 1436, second XV century, then four ΧVΙ centuries and one No. 418, corrected for printing, XVII century. Paraclitics of the same content as Octoechos are preserved in four copies N 419–422, perg. XIV century, received from Pskov and Novgorod. – There are five lists of the Lenten triodion N 423–427, of which the first perg. XII century with ancient notes for singing; others all 16th century Colored triodion, three copies: N 428, written to the Ladoga Malyshevsky Monastery, perg. 1311, N 439 XVI century. and N 430 corrected for printing in the 7th century. – The Book of Description is concluded by two, although not identical, pages. list of so-called six-days, i.e. Sunday and daily services according to the Octoechos, to which in both lists are added services to selected saints - N 431 of the 14th century. and N 432 of the 15th century. Previously belonging to the Pskov Panteleimon Monastery. With such a significant number of copies of liturgical books, ranging from the most ancient copies to the latest, with the importance of the persons or places who used them, and often the diversity of copies of the same book, the collection of liturgical books in the Synodal Library more or less represents the history of Orthodox worship in Russia, and not only in Russia, but partly in Greece. From this inner side, the department of liturgical books is especially important for us. Here is the performance of one or another service (according to the service book, missal, triodions, etc.) often in an ancient form, more or less different from the current one. Where there are quite a few copies of a well-known book from different times and places, one can see a gradual change, correction and approach to its current form. Let's cover this in particular. The oldest and most important part of worship is the liturgy. It is known that, while maintaining its essence or main content unchanged, in other respects it went through, nevertheless, from the times of the apostles several periods of changes in extensions or abbreviations, and in general editions, until finally in the 14th century. under the Patriarch of Constantinople Philotheus in Greece it received its current, uniform appearance. 1 The synodal lists of service books, especially before the time of Metropolitan Cyprian, who introduced the Philothean Rule of the Liturgy among us, in their differences and shortcomings compared to the current rite, on the one hand, are adjacent to the ancient lists of the Greek liturgy, and on the other hand, they show some actually Russian modifications and additions in it, and generally represent greater or lesser diversity in unimportant parts. So, in the rite of proskomedia, the current prayers for entry and vestment of the priest are not in the ancient lists, excluding only in some respects the Cyprian service book under N 344, and in the ancient lists the prayers are different and, moreover, in some more, in others less. See NN 342. 345. 347. 335. 357. After preparing the cup, some lists (N 345. 352. 356) contain words from 1 John. 5:8: For three are they that bear witness: the spirit, the blood, the water: three are they. The number of prosphoras from the senior list N 342 is not visible, in N 345 ​​only four are mentioned, in the Cyprian list N 344. 345 and 376, also in N 347 and 377 there are five, in N 350. 354, 356 and 358 six. Only one list N 362, which served as the original for the printed edition of the service book under Patriarch Job in 1602, contains seven prosphoras. In the liturgy itself, some prayers, exclamations and sacred actions are added or changed. Let's note something more important. After the transfer of gifts, according to the most ancient service books, there was a washing of the hands of the clergy and many years to the eldest of them (N 342. 343): Patriarch Herman also mentions the washing of hands at this time. 2 After the deacon’s proclamation: “let us love one another” according to No. 342, the priests in the altar say: Father and Son and Holy Spirit and kiss each other on the mouth, and according to No. 345. 355. 357. 360 a special “prayer of love” is read. Before the consecration of the gifts, there is no mention of the prayer: “Lord, like your most holy Spirit” in N 342. 343, neither in other ancient lists, nor in Cyprian itself, but appears only in the later N 350. 352. 368. 376. These words, which constitute some digression, and, as can be seen, were included subsequently, are not found in Gohar in the most ancient copies of the Chrysostom liturgy of the Barberine (8th century) and others, and in the lists of the liturgy of Basil. N 343. 345 this prayer also does not exist, and in many lists there are not even the words: “transformed by your Holy Spirit” 343. 344. 345. 347. 349. coll. and N 350. According to the exclamation: “holy to the crumpled” - many years to the first servant (N 342. 343), at the refraction of St. The Lamb and the union of body and blood are based on the words from Luke. 24:35: in the breaking of bread, the apostle knew the disciple of his Lord and others from the liturgy. Jacob (N 343. 345. 348. 357). According to ancient lists N 342. 357 St. The serving priests give the lamb and the cup to each other for communion. In the liturgy of the pre-sanctified gifts, according to some lists there are also cancellations from the current one, see N 343. 345. 346 and 347. In general, the older lists 342. 343, also 345. 357. 360 contain the ancient rite of the liturgy, before the revision, its patron. Philotheus, the Cyprian list N 344 and 376 and related N 346. 350. 352. 375 represent the Philothean charter. In service books under N 348. 366. 367. 368. 369. 370 describes the bishop's service itself. Without revealing here the features indicated in the Description and in this clergy, we note in general that N 366 mainly follows the ancient service books, N 368 represents the Constantinople rite of the hierarchical clergy, set forth by the Patriarch of Constantinople Athanasius (Patelarius), who was in Moscow in 1653, which in N 369 is compared with that observed in Alexandria and the Jerusalem Churches, finally N 370 represents the features of the hierarchal service in Little Russia, while lists 364 and 365, consistent with the stove. service book of 1668, apparently, were in use by the Moscow Patriarch. The service books also include the sequences of Vespers and Matins. Synod. the lists in this case also present some features in prayers and in other sequences of both, see NN 344. 346. 349. 350. 351. 370. 372. Particularly remarkable in one list N 371 l. 87–93. the ancient, so-called written succession (ᾀσματική ἀκολουθία) of Vespers, which Simeon of Thessalonites wrote about in his time. 3 But according to Greek. manuscripts show the use of such a sequence with antiphons, at least among the Greek Orthodox of southern Italy, already in the 13th century, if not earlier. 4 In the same manuscript there is also an ancient charter about prayers for the catechumens at famous matins, about the catechumens and their baptism on Holy Friday and Saturday, a charter observed in the St. Sophia Church of Constantinople (l. 93 vol. - 110 vol.). Gohar found only an indication of all this in the ancient Greek lists. The missals set out special rituals, rites and prayers for well-known holidays and occasions. Synod. The lists here also represent quite a difference from the current ones observed in the Old Russian and Greek Churches. See eg. those in the following on the Epiphany of the Lord in the ancient list N 345 ​​also in N 359. 360 and Serbian 373, but their list of Cyprians N 344, which is close to the current text, is alien, and they are also completely following this list NN 347. 358. 375. The following of St. Pentecost in N 345 ​​has an ancient appearance with differences from the current one in Vel. litany, second prayer on the third genuflection and some. etc. In the Cyprian List N 344 there are prayers in a different translation, on the third kneeling the second is shortened, and the third is replaced by the prayer of the Patr. Filofeya. NN 358. 370. 378 agree with him, and N 354 (l. 1 and 214) and 360 with cancellations from both 345 and 344. The following for the consecration of water on August 1 is somewhat different from the current one in lists 358. 360. 373. For a special rite at the beginning of the indictment or new summer, see N 372 and 375, with some deviations from it, in N 378 and 432. The ancient rite for the foundation, consecration and renovation of the church, in agreement with the Greek. text from Gohar, contained in N 372 (fol. 30–65), 374 (l. 149 vol.) 375 and N 377 (l. 110–130), and in N 370 it is relatively late, observed in Little Russia. In the same Little Russian list, abundant in rites, there are the rites for the consecration of the antimension and church vessels, as well as the rite for the preparation of Chrism (fol. 105 et seq.). The rite of washing feet in Vel. quarters performed by a bishop or abbot, see N 371 (fol. 7 vol.) and 383 (fol. 235 vol.); Another now uncommon rite of washing the meal (throne) on the same day is in N 343 (fol. 27 vol.), 356 (fol. 104 vol.), 372 (fol. 65) and N 375 (fol. 99). A special rite of ablution of St. the relics can be seen in N 344 (fol. 133), 350 (fol. 185 vol.) 356 (fol. 96 vol.). The rite of funeral singing at Matins on Holy Saturday, performed in Russia and Constantinople, with some differences from the current one, see N 377 (fol. 84 and 92 vol.). In the rank of St. baptism according to lists N 347. 375 and 377 there are remarkable traces of antiquity in the five-fold renunciation of Satan, as in the questions of Kirik (Monuments of the 12th century, p. 182), in the anointing, after certain parts, and the entire body in general by a deacon or other minister of the church, according to some Greek. Goar's lists, in placing a kukol on a newly baptized person, in presenting him or (if age-related) in passing him himself during the liturgy on the vel. takeaway with candles and more. etc. With these and some other differences, see the rite of baptism in N 358 and 373. The rite of betrothal and marriage in its ancient form is presented in N 345 ​​with omissions or additions from the current one and with some special rites. In the Cyprian list N 344 there is another translation and edition, quite close to the ancient order and different from the current one. Serbian Breviary No. 373 has its own characteristics against him. The rite of the ancient confession, quite similar to the rite of John the Faster, Patr. Constantinople (VI century), can be seen in N 349. 374 and 378, although with cancellations of one against the other; following to St. communion, also in many ways different from the current one, in N 349. 374 (fol. 215 vol.) and in the lists of traces. psalms No. 406 and 409. For the sequence of consecration of oil, see No. 372, and, in No. 373 and 374 (fol. 94 vol.) - a different translation and edition, coll. also N 378. The order of the small and great image, monastic in N 373. 374 and 377 is similar to the Greek. Gohar’s rite is the same as our printed one, but the rite of burial of monks and Balti is quite different. Remarkable in the Serbian Breviary N 374 (fol. 112 vol.) the sequence of blessing of oil, performed not on the sick, but on a deceased monk or Beltsy - with cancellations from the ordinary blessing of oil. Simeon of Thessalonites already spoke about this posthumous consecration of oil (see Description No. 374). No less remarkable in the same list (fol. 262 vol.) is the special rite over buried but incorruptible (non-scattering) bodies bound by someone’s oath or special crimes. The ancient rite of crowning a kingdom, in Greek. placed by Gohar, represents N 371 (fol. 154) and the Serbian Breviary N 374 (fol. 181), the rite of ordination of bishops, with two preliminary notices about that - N 370 (fol. 241 et seq.), the ranks assigned to priest, deacon and other church ministries, see N 366 and 370 (fol. 215 et seq.). In both lists, a special ancient decree, actually Russian, on the election of those worthy to the priesthood and deaconate ranks is also very curious (see N 366 l. 89 et seq., N 370 l. 210). List No. 377 contains remarkable ancient charters: archpriestly, priestly, monastic, etc. (fol. 238 vol.). Of the individual prayers, the following are remarkable: a) in N 371 (fol. 158) prayer or speech of the Patriarch of Constantinople to the emperor as a solemn presentation to him together with the clergy; according to ancient custom, on Easter Thursday, b) in the Serbian Breviary N 374 (fol. 196 vol. 201 vol.) two apocryphal prayers under the name of the Apostle Paul, d) the Serbian prayer itself to the Most Rev. The Mother of God about the intercession from the Ishmaelites, was compiled, apparently, at the very beginning of the Turkish yoke (after 1389 or around 1410) in the same place. 250 vol.–254, e) Russian prayer of permission, over the tomb of the appanage Lutsk prince Dimitri, compiled by Metropolitan. Cyprian, N 378 l. 393. In the East, from ancient times, the charter of the church came into general use. services, compiled by Rev. Savva the Consecrated (†532) for the monastery he founded near Jerusalem. At the beginning of the 9th century, the abbot of the Studite monastery in Constantinople, St. Theodore the Studite gave him a special church and monastic charter, partly shortening and changing the charter of the Venerable. Savva 5. The Studio Charter was introduced by Rev. Theodosius to the Pechersk Monastery and from here it came into use throughout Russia. Senior lists of charters of the Synod. libraries, as already noted, represent the Studite, church and monastic charters, but both of them are not in gravy form, but a revised and applied patriarch. Alexy (1025–1043) to the monastery he himself founded in honor of the Mother of God. This charter has many remarkable features, noted in Description No. 380, and partly in 381 and 382, ​​both in relation to church services and monastic order. Numerous lists of the statute of Rev. The Savvas are quite diverse among themselves. They consist of three parts, representing the worship of a) the New Year, b) according to the month and c) according to the triods, and also contain the so-called Markov chapters. Very interesting are the private charters or officials of the cathedrals: Moscow Assumption N 396 (1627) N 397 (1636–39) and Novgorod Sophia N 399, charters or everyday life of the monasteries: Trinity, Kirillov (N 400. 401), Joseph-Volokolamsk (403) and Siya (404). Moscow officials show the exits and services of the patriarch in the Assumption Cathedral and other churches, royal exits and arrivals, processions of the cross in Moscow, some of which have long since been cancelled, festivals, various ceremonies and customs of the church. The Sofia official has the same or even greater significance regarding the Novgorod shrine, worship and church antiquities. The monastery statutes, setting out the order of worship and its features in certain cases, at the same time characterize the life of our ancient monasteries: in this case, the Trinity and Volokolamsk statutes are especially remarkable (N 400. 403). In the lists of the psalter with recitation, preliminary articles on the use of the psalter are worthy of note, compiled in ancient times, apparently by the translator of such a psalter, the monk Savva (N 406 l. 5. 7. coll. N 431 l. 202 vol.–205). The text of the psalter itself is the same as in copies of the complete Bible N 1–3. In the Octoechos, compared with the Moscow editions of 1618 and 1818, according to the older manuscripts N 412–414, as well as in the special list of the six-day period N 432, generally on Saturday on Vel. There are no stichera of Paul of Ammorite at Vespers, and on weekdays there are no canons at Compline. Remarkable is the junior list No. 418, containing the services of the Octoechos without Sundays, the so-called six days. This list is corrected according to the Greek Octoechos, which does not agree with either the old printed ones or our current Octoechos. Judging by the signs, the work of correction dates back to 1657–1660 and was assigned to publication, which, however, for some reason did not take place. The paraclitics used in ancient times are shorter than the octoiches and differ from them both in their composition (see Description No. 419–422) and in translation (see pp. 451–453 in Description No. 412). In the older manuscript of the Lenten Triodion N 423 (XII century), compared to the current printed one, stichera, sedalnye or troparia in the canons are often their own, or placed in a different order. There are also entire canons that are not in print. Of these, the canon on week is especially strong in presentation. 5 about the rich man and Lazarus is fully included in the Description. Other lists of triode N 425. 426. 427 come closer to the printed one, and are similar to each other. The same attitude towards the printed text of the senior and junior lists of the triodion is colored. In the elder N 428, on Monday, Tuesday and Wednesday of Holy Week, two three-songs are written, one on the seal. laid at Compline of the previous day, and the other at Matins of the present day. There are canons and three songs completely different from the printed ones. – The text of the proverbs, found in large numbers in both the Lenten and Colored triodions, differs from the text of the complete lists of the Bible N 1–3, and sometimes one proverb from another, repeated elsewhere. In the six-day period No. 431 with selected services generally similar to the Synod. parchment lists of the Menaion (XII century), note two ancient services - of Russian origin, July 24 to Saints Boris and Gleb and Oct. 1. on the Feast of the Intercession of the Virgin Mary. Wonderful also here on l. 192 tables serving to determine Easter and other holidays and put them with chronological indications of various events from Russian history of the 13th and 14th centuries. The diversity in the text of the liturgical books shown, especially arbitrary and local additions or ignorant distortions noticed in the Description, prompted the spiritual Government, as was the case with the text of the translation of the Holy. Scriptures, to revise and compare the lists with each other and with the Greek text, so that the liturgical books thereby receive one and the most correct form. These attempts, with more or less success, and sometimes unsuccessfully, were made before the time of Nikon, but the honor of correcting the books belongs mainly to this patriarch with a bright mind and fiery zeal. Seeing the damage to the books (which the Greeks also bullied us about), Nikon proposed this matter for consideration by the Churches of both the Russian and Greek, acquired from the East and collected in Russia a significant number of ancient Greek and Slavic books, and with the general consent and blessing of the Churches, he began to correct them. 6 Between the described manuscripts of liturgical books there are several lists corrected for printing before the Patr. Nikon, under Nikon and after him, which themselves show with what care (although not always) the text was corrected in them. In service book No. 362 there are several notebooks containing the rules of the liturgy of St. St. John Chrysostom and the liturgy itself, corrected for the first printed edition of the service book in Moscow under Patr. Job in 1602, although he did not agree with him on everything. The correction itself was not based on comparison with the original Greek text or Slavic copies, but on someone’s resolution of the perplexities presented, and sometimes it was arbitrary. The list of the missal No. 379, corrected, served as the original edition of the missal of 1658. The corrector complied with the Greek text, and in doubtful cases he asked the highest authorities or learned persons (monk Euthymius). In one place it is directly noted that the book has been changed and corrected from the Greek euchologies, with which it agrees in the arrangement of parts, as if the arrangement of the Greek translations (i.e. books) will not be destroyed. Charter No. 390 also contains several notebooks corrected for printing. Not infrequently, the correctional officer, without deciding for himself what was best, in doubtful cases noted on the field: report. When correcting, ancient and best parchments were at hand. lists of statutes of the monasteries of Chudov, Khutyn, etc. Another list No. 393 served as the original, corrected under Patr. Joachim of the publication of the charter of 1682, with the handwritten signatures of the metropolitans, archbishops and others who participated in the work. From the third list No. 394, corrected in the same handwriting and copied from the same manuscript No. 393, it is clear that these amendments were made on the basis of Greek and Slavic handwritten and printed ancient books. According to the list of the colored triodion N 430, corrected, a corrected edition of this triodion was made in 1660. The postscripts indicate such editions of other liturgical books - Irmology, books of hours, etc., and at the same time, the care with which the correction was made on the basis of the Greek original is visible. The corrected but not published list of Octoechos N 418 has already been noted above. Everything that has been said so far about the corrected lists especially exposes the unfair criticism of our schismatics against the newly corrected books. The differences in the text of liturgical books, often resulting from arbitrariness and ignorance, the experience of correcting it before Nikon, the prudence and thoroughness of correction since the time of Nikon himself should show them the need, correctness, and importance of such correction. Before Patriarch Nikon, this correction was constant throughout all times of the Church: not only the translation of individual words and verses was corrected, but entire sequences, canons, etc. were replaced. new, sometimes the very composition of the service was more or less transformed (compare, for example, the ancient paraclitics and subsequent octoechos, services in the ancient perg. lists of mena and subsequent ones). Why do the Old Believers demand that we stop at the publications of the Patrarchs? Joseph not only against the former ones who were not corrected, but partly even more corrupted? – In this case, all the legality and advantages are on the side of the Nikonovsky and subsequent corrections - according to the Greek text and ancient Slavic lists. Since schismatics usually refer to old books to confirm their wrong and anti-church thoughts: when describing such ancient and undoubted liturgical books, we considered it our duty to note such passages, which in themselves are clear and straight forward, which not only do not support, but completely refute this or that schismatic wisdom. So in the Serbian Breviary No. 374, XV century, l. 191, and in the following psalter, Rev. Zosima Solovetsky, N 407 XV century, l. 173 rev. in the creed the Holy Spirit is spoken of without adding “true”: and in the parchment. Breviary No. 371, late XIV or early XV century, on fol. 105 vol., as well as in the psalter with the following N 406, late 15th century, on fol. 160 and N 408, XV–XVI centuries, l. 162 says on the contrary: and in the spirit of the true and life-giving, without adding “Lord.” In Greek worth: καὶ ἐις τὸ πνεῦμα, τὸ ἅγιον, τὸ κύριον, τὸ ζωοποιόν. For both translations, one word is presented: τὸ κύριον - and the first translation of “Lord” is the original and correct one, and the second “true” one is incorrectly corrected later. But both the Greek text and the prohibition of the monk Zinovy ​​and the Stoglavy Council do not allow combining, as the Old Believers demand, both of these translations together: the true Lord. 7 Only in one list of the 16th century, when such wisdom especially intensified, in N 410 l. 315 rev. we find a combination of both translations. – Further in the Lenten Triode N 424 (1546) on. l. 159 in service 2 weeks. of Lent, after the stichera of the “immaculate”, alleluia is written three times, with the addition that it must be used exactly three times: gⷤ (see Description), as well as in the six-day book N 432, 15th century, on fol. 317 rev. 318 in the service of the great martyr. George on April 23, three stichera end with a threefold proclamation of alleluia, which is written so many times, except for the last stichera, where by mistake it is written only twice, whereas in the parchment. April minea of ​​the 12th century. N 165 (according to the previous catalog) is written three times in all three stichera and in one additional one. – Comparatively, according to the older list of the missal N 377 (XVI century) in the rank of joining the Church of heretics l. 134 rev. there is no curse on those who do not cross themselves with two fingers, whereas in the next N 378 (of the same 16th century) l. 470 rev. Such an addition has already been made about the two-fingered sign; in the list of the following psalter N 406 in the charter of panagia l. 195 rev. the three-fingered sign of the cross is indicated. In the described manuscripts of liturgical books there are some more or less extraneous and important articles. So in Breviary No. 371 on the sheet inserted after the notebook. 144–153 the rank of placing a grandson in charge of the Grand Duchy was added and entered into the count of articles. Prince John Vasilyevich III, Dimitri, along with a record of the performance of this sacred rite on February 4, 1498. 8 In the Serbian Breviary No. 374, in the second half, p. 267 some Rules of the Apostles are written, of Ecumenical Councils - both with an interpretation of the Zonara, the canonical epistles of St. Basil led..., Tarasius and Gennadius, patriarchs of Constantinople, ruled by Sisinnius, Nicephorus and John the Faster of Constantinople, the epistle of Domnik, Archbishop of Venice, to Peter, Patriarch of Antioch, about unleavened bread, with the answer of the latter, in the half of the 11th century, as soon as a dispute about this arose, several other articles of polemical and other content. Apostolic and ecclesiastical canons - in a different translation from the lists of helmsmen. In the list of the charter N 402 with l. 169 the second part contains the famous by Slav. manuscripts Alphabet or Azbukovnik with an article in front of it by the monk Khrabra about Slavic writings, in the list of psalms with the following N 408 l. 504 rev. - notification of the writing of Paschal for the 8th thousand years under Metropolitan. Zosima, in service book N 369 l. 100, two handwritten sermons by Epiphany Slavinetsky are inserted, and then - in a different handwriting - extracts from the catechism of Simon Budny. The more or less extensive notes of scribes or owners of the RKP often contain remarkable news about upcoming events. See in Charter No. 380 the postscript of the 13th century about Elijah and Gabriel, brothers - archbishops of Novgorod (comparable comments on it in the Addendum to the Works of the Holy Fathers 1862, part 21, in the article: On the rank of bishop in relation to monasticism, pp. 368–370). In No. 387 there is a note about the Tver Cathedral of 1390, in No. 388 - about the capture of Kolomna in 1608 by Pan Lisovsky, in No. 403 on the reverse. 17 l. on the celebration of the memory of St. Joseph of Volokolamsk. In two manuscripts, N 407 and 413, there are cryptographic and so-called gibberish signatures, both from the 15th century (see Description p. 423. 456). Let us finally talk about the image or methods of Description of manuscripts in this volume. Apart from some exceptions, without entering into philological studies of translation and their language, here we limited ourselves only to the mutual relationship of the lists, comparison of the text with the Greek and Slavic editions of liturgical books - current and, where necessary, old printed ones, carefully indicating the deviation from them of the described manuscripts. When describing service books and missals, much in our manuscripts was determined by comparison with the famous Goaric edition of the Greek Euchologion (Evchologion s. Rituale Graecorum, Paris 1647) according to ancient copies; in addition, in the missals some places (see Description p. 7. 21. 23. 82) turned out to be borrowed from the liturgy of St. Apostle James (Аvctarium Graecolatinum, Front. Ducaei, Paris 1624, t. II), or (pp. 94. 97. 98) similar to the official of the bishop's missal published by Habert (Ἀρχιεράτικον s. liber pontificialis Ecclesiae Graecae, Paris 1643) etc. Between the Greek manuscripts Synod. library under No. 245 (according to Mattei's catalog 232) the original of the Constantinople rite of the liturgy is indicated, written by the hand of Patriarch Athanasius (Patelapius) himself, a translation from which is represented by the service book described under No. 368. The Octoechos and Paraclitics were compared with each other and with the editions of the Octoechos of 1618 and 1818, the colored and Lenten triodion - with the current such books. – From the statutes of Russian monasteries and churches and other similar articles. actually Russians, we wrote out everything that seemed worthy of attention to us. Fr. took a great part in the description of the manuscripts. Archpriest, now rector of the Moscow D. Academy, A. V. Gorsky. See in Christ. Readings for 1866 N 9 and 10 article: Essay on the history of the liturgy of our Orthodox Church. Scriptures of St. fathers and teachers of the Church related to the interpretation of Orthodox worship, St. Petersburg. 1855, vol. 1 p. 397. A conversation about sacred rites and sacraments from the church - the Scriptures of St. fathers and teachers of the Church regarding Orthodox worship, g. 2 pp. 472–490 m. 309–314. Ad Typica Graecorum, ac praesertim ad typicum Cryptoferratense, animadversiones Theodori Toscani, Romae 1864 p. 16 sq. Ang. Mai Nova Patrum Bibliotheca t. V, p. 102. 111. See Rev. Philaret History of the Russian Church, ed. new (2nd), Kharkov 1850, period IV, pp. 199–237. See Rev. Philareta East. Rus. Churches, ed. 2, Moscow 1851, period III, pp. 158–162. See Nikon's Chronicle, St. Petersburg. 1790, part 6 pp. 152 et seq.