How we edited church books

Contents Appendix A Expenses, books printed. yard No. 44, l. 62 et seq. 158 g. Written books Charatey books Black quotation books under clerk Mikhail Erofeev Written books Charatey books Appendix B Appendix C (No. 67. l. 84) Appendix D (materials for the history of book reference in the 17th century based on papers from the archives of the printing library in Moscow) By placing this title at the head of our article, we do not intend to fundamentally resolve the issue of our book correction and present the history of this matter in a consistent presentation, although in its essence and especially in relation to the schism, it has long since earned the right to a comprehensive treatment based on primary sources. This would require a consistent comparison of our liturgical books, published in the 16th-17th centuries, with each other and with the Greek text, and even further, a determination of the relationship of these sources to the ancient church rite. The task, of course, is very broad, the implementation of which requires preliminary painstaking work on the mass of liturgical material, not only not processed, but also far from being made known. In this case, we will cover a small corner of this case using documents from the archives of the Moscow Printing Library and get acquainted with the techniques of our reference officers using a printed copy of the charter with the corrector’s handwritten comments, located in the same library. The printing house's archives have preserved the receipt and expenditure books of the printing house, starting from 1620. Until now, as far as we know, no one has used them except Mr. Rumyantsev, in his article: “Ancient buildings of the printing house.” (Proceedings of M. Arch. General, vol. II, issue 1, 1869). He was the first to sort out and pay attention to these curious documents, and in the notes to the said article, he cited many extracts from them, mainly of economic content. Unfortunately, for the internal side of the printing business, for characterizing the activities of reference books, these papers provide very little, and only by chance, in the mass of dry economic material, do we sometimes come across information indicating the conduct of book records, the attitude of church authorities to this matter, and the very procedure for publishing our church service books. This information begins to come across in the last half of the 17th century; The “notebook of decrees”, listed under No. 67, is especially rich in them. First of all, from these papers one can reconstruct the names of the clerks who worked at the printing house and get acquainted with the organization of this institution. The reference officers constituted a kind of permanent commission, which was in charge of the proofreading and editorial part of the publication of church books, and consisted of no less than five persons; three, actually, inquirers and a reader and scribe. More often there were four inquirers, and sometimes there were two readers and scribes. Later there was the position of book guardian, which was mostly combined with the position of the last two ranks and was paid with a special salary. We are not talking about service and administrative persons, which included: the person in charge of the printing house and clerks. The names of both these persons and the printing house employees in general were entered in a special book, which was kept in the executive chamber. In the inventory of the property of the printing house in 1649, by the way, there is an “oak casket with an internal lock and in it the personal painting of inspectors, and craftsmen of every rank.” These persons were appointed either directly by the patriarch, or by decree of the great sovereign with the blessing of the patriarch. This depended on the personal importance of the patriarch, so Filaret Nikitich and Nikon often managed this matter without the participation of the sovereign and appointed investigators on their own behalf. This is how the appointment of the Greek Dionysius as a clerk appears in the account book 171, No. 64 (l. 93). In the past, in the year 171, the Great Sovereign Tsar and Grand Duke Alexei Mikhailovich of all great, small, and white Russia, the autocrat indicated that Archimandrite Arsenius the Greek should be at the book printing yard at the book right on the Arseniy place of the Greek of the holy mountain of the Athos Iveron Monastery. Brought to the book printing yard, by order of the okolnichy Feodor Mikhailovich Rtishchev... clerk ontrop, May on the 22nd day. And he was ordered to use the sovereign’s salary and daily food against Arseny the Greek. Another case: in the current year 164, the Great Sovereign, His Holiness Nikon, Patriarch of Moscow and all Great, Little and White Russia, indicated that his sovereign of the book printing business should be on the right as a reference officer... Elder Euthymius, and the Nativity archpriest Andreyan, and ordered them to pay 40 rubles per person for their sovereign salary. (No. 55 and 72) On the 25th day of November 173, by decree of the great sovereign, Bogdan Matveyevich Khitrovo ordered the guards and gunsmiths... ordered the widowed priest Nikifor to be at the book reading in the correct place” (No. 66 and 4). The reader and scribe were mostly secular people, but the inquirers, with few exceptions, were chosen from the monks and widowed white clergy. Under the first patriarchs, lay people also came across among them, but since the time of Nikon, the inspectors are constantly called elders. Under Patriarch Joachim, for the administration of service minas, a special commission was appointed consisting of three inspectors who dealt with this matter, separately from others, in the Chudov Monastery. There was also a commission in charge of correcting music books or “verbal singing,” headed by the famous Alexander Mezenets. He and his employees sign for their salaries separately from other clerks and form a special corporation. The archive papers contain requests for the transfer of some members of this commission to the printing house at the printing yard. Consequently, these were different institutions. Work to correct the charter, published in 1682, was carried out in the cells of Patriarch Joachim, under his supervision. The permanent place of activity of the inspectors was the premises of the printing yard, where a chamber was set up for this purpose, called correct or correct. This is how Mr. Rumyantsev describes its furnishings according to the instructions of the expenditure books of 1679–1680. The correct tent had 12 windows; above it is a high two-plank roof with turned columns; between both chambers, the regular one and the book storage room, there is an entrance with a locker and stone stairs. Above the entrance there is a vault and a stone icon case, painted with paints, and in it there is an icon of the crucifixion of the Lord under a semicircular canopy. In addition, above the entrance staircase, an image was placed in the right: the sermon of the holy apostles... In the book storage room, the closets where books were placed were also painted; For rare books, special carved, gilded and smooth painted boxes were arranged. At that time, the Greek Gospel and a large lexicon were kept in such boxes. The adjacent regular chamber was decorated with even greater splendor. The stove is made of tiles, the floors are lined with tiled tiles, and the window sills are colored bricks. Icon painter Semyon Mikhailov Oblaznin, together with Leonty Ivanov, again painted three Deesis icons in a carved gilded icon case for this chamber. The table, benches and walls or panels were upholstered in light green and light azure cloth. (Proceedings of M.A. General 15). According to the inventory of 1649, it is described as follows: “the chamber is right against the order, where the book clerks sit, and in it the Deesis; the image of the Spas, the image of the Most Pure Mother of God, the image of John the Baptist on the greenery without an icon case. Large oak table with drawer. Near the same room there is a plank breech, partitioned for two people. The same chamber has two stone back tents. In a regular tent there are three mica windows in the windows” (No. 44, fol. 61 vol.). Adjacent to the right, as we can see from here, was a library or book preservation chamber, to which books and manuscripts needed for the editing of books being prepared for publication were deposited. Here, by the way, the so-called quotation books were also kept, i.e. those originals on which proofreading corrections and notes from the inspectors were made. They were also called reference or seasoning books. After each edition, these corrected copies, which served as the original for typesetters, were handed over to the correct chamber and entered the book depository, as documents of the previous reference and a guide for the future. 1 The composition of this part of the correct library is introduced to us by the inventory of “black quotation marks, pink complete and incomplete in scattered, tattered and rotten, printed and written and charate books that were translated by reference books of previous years and all of those books are not suitable for sale.” The inventory was compiled in 1649. It is clear from it that the correct library of that time contained up to 40 titles of printed books and manuscripts, some of which served as translations (samples) for previous editions and were covered with corrections and notes. So the 12 books of menstruation, according to the inventory, are blackened, incomplete, dilapidated and no longer suitable for use; The book, the charter of the great seal, is scattered, dilapidated, incomplete and much erased, and will no longer be suitable for translation. Regarding the prologues, it was noted that, according to the reference books, these books were taken to the printing house for translation, just as the prologues were done; about other books - that they were in translation and completely unfit for use, from the same inventory it is clear that until 1649 there was not a single Greek book in the printing house - a sign that they had not yet been used during the reign, but made do with only Slavic printed and charatean books 2. In the second half of the 17th century, there was news of the acquisition of Greek books for the library (Rumyants. ibid note 68). In 1653 the bookbinder Foma Afanasyev binds for the correctness the written book of all monasteries, which monastery contains which four books, henceforth to know which books are suitable for translation (ibid note 71). The printed order was very attentive to the issue of supplying the correct necessary aids for the law and spent significant sums on the purchase of books needed for translation. Referring to the cited article for details, we will present here two or three extracts that introduce us to this side of the matter. So, on the 9th day of September 190, by decree of the great lord, His Holiness Joachim, Patriarch of Moscow... a bound book of the charter was taken from the Conception Monastery, exit 141, and that book was in the book yard in the book preservation chamber, and they had that book as an extra one. And he indicated five rubles of money, and the book of the life of St. Nicholas the Wonderworker (No. 78 and 541 vol.). By order of the Right Reverend Simeon Archbishop of Siberia and Tobolsk (he was then in charge of the printing house), Iman was in the correct chamber to read the large breviary book, the large breviary book from the Church of the Most Holy Theotokos of Rzhev, which is outside the Smolensk gates by priest Emelyan, and that book was given to him by the priest, and for holding that book, the small breviary book was given to him by priest Emelyan bound without money, at a price of 10 altyn (No. 78 and 604 ob). On August 14, a book of psalms with prayers, bound in quarter in Greek, was purchased from the head of the Miracle Monastery from Elder Elisha; money was given at a price of thirty altyn two money. The typographical library still contains the printed charter of 1641 with the following entry: church charter of the state order of the printing business. Given to the book depository chamber to book guardian Feofan. In 1675, regarding the publication of the prologues, it was confirmed by the decree of Patriarch Joachim that the quotation books should be collected and transferred to the sovereign treasury in the future for dispute and reference (No. 67, l. 26). In 1683, according to the decree of the same patriarch, “at the book printing yard in the workshop chambers, from the camp business, typesetters collected from all the camps (printed, of course) quotation books in notebooks of previous years of publications, which books they had behind the quotes of the inquirers and included those books in the order of the printing business and in the order those books are bound and wrapped in leather, and how many by the number of quotation marks books, and whose publication years the typesetters brought into the order of the printing business, and under this decree of His Holiness the Patriarch, a personal inventory and those bound books were placed in the order of the printing business. This painting included about 40 printed books of different years and titles. Several books, without indicating the year of publication, are called old, but generally speaking, these are books from the one hundred and eighties and one hundred and ninetieth year - therefore, the closest time to the compilation of the inventory. By decree of 7200, it was ordered that “from the book preservation chamber, clean books that were given for translations from every issue were taken to the order of the printing business, where it happens, because there were a large number of them in that chamber, and in the book preservation chamber to be left henceforth for the translation of the previous and latest issues, one book at a time, and from now on, which books will be released upon release, and before that they were often in the book preservation chamber, From now on, blank books will be released for translation one book at a time; on which the inspectors place small quotation marks after reading, except for newly published books or in which the books will be transferred again according to personal decrees and taking those clean books from the book guardian from the reception will be noted. When preparing for the release of a new edition of the book, for the most part they stuck to its latest edition, subjecting its text to revision from the proofreading and editorial departments. The investigators were in charge of this matter. Until the time of Patriarch Nikon, corrections were made by them, as authorized persons, without special permission from the patriarch, with the exception, however, of those cases that aroused bewilderment and, due to their importance, required special caution. At least, the papers in the printing archive say nothing about the interference of the patriarchs in the activities of the surveyors until the middle of the 17th century. Inspectors compare the editions, make notes and certificates, on the basis of which the printed edition is then compiled and, upon leaving the printing house, the book is certified by the patriarch together with the church authorities. From the second half of the 17th century, control over the inspectors increased and the patriarchs issued a number of decrees aimed at this goal. Thus, when publishing some books, the choice of translation for them was discussed in advance and only then the decision on printing was drawn up. So, in 175 On the 5th day of August, the great sovereign indicated... print the service book in the middle alphabet, and what translation (i.e., according to what model) should be printed, and about this, the verdict of the most holy great patriarchs Paisius of Alexandria and Macarius of Antioch, and the most holy Joasaph, Patriarch of Moscow and All Rus', and the entire illuminated cathedral at their hands was given to the archimandrite interrogators Dionysius the Greek and his comrades (No. 66, l. 9). Usually this decision came from the patriarch, who blessed the inspectors to be guided by one or another example. So, on November 187, on the 18th day, Patriarch Cyrus Joachim... indicated the printing business to the enquirers: monk Joseph, Nicephorus, Sylvester and his comrades, honoring the book of the Apostle with the ancient handwritten and charatean Slovenian apostles, with the Kyiv Kutein, Vilna with the apostolic conversations and with other translations, and that book of the apostle in the right places edit By decree of 182 On June 17, the inspectors were limited by the following order: His Eminence Pavel Metropolitan and Mitrey Erofeev Almazov ordered the printing business to the inspectors: Joseph the White, Priest Nikifor, Zakhary Afanasyev, and the book guardian and reader Deacon Ivan Arkhipov, and the reader Theodosius the Elder, and the scribes Ivan Lavrentiev, and Flora Gerasimov: some kind of certificate will appear again in the books and it will not be possible to bypass it without checking for any need, and from what to check it will be written where it is written more correctly than the first, against the former great sovereign of the decree to report to the Right Reverend Paul, Metropolitan of Sarsk and Podonsk, and what will be copied according to the decree and according to reasoning, and that certificate will be written down in the books specifically to the book guardian and reader deacon Ivan Arkhipov, and without a report and without a decree, do not issue any small information according to the previous and this great sovereign’s decree (No. 67, l. 24). Thus, within the meaning of this decree, the inspectors were forbidden, without reporting to the head of the printing house, to make any corrections in the text of printed books; and if there was an inevitable need for such correction, they undertook to bring each such case to the attention of Metropolitan Paul, pointing out the method of correction and the source from which it was borrowed. The larger corrections, such as: changes in the composition of service books through the introduction of new articles or the exclusion of previous ones, were carried out by a council decision. At the same time, His Holiness the Patriarch, His Eminence metropolitans and bishops conciliarly read the corrected book, and discussed whether or not to make the proposed changes. So, in June 184, on the 6th day, at a council of authorities they read the book of a bishop's official and ordered that from the official's book to be added to the service book the remark “as a priest, do not ascend to a high place, but sit, across the country from the southern countries.” In the same year, regarding the publication of the prologue, His Holiness the Patriarch indicated from this date (December 2) the books of the prologue and from now on what other books in the case will be read before the case (before sending the corrected copy for printing) to the book references, and to the readers and readers, their clean translation will be given to the typesetters (No. 67, l. 29). In this way, two goals were achieved: monotony was introduced into the individual works of the proofreaders, and during general reading, oversights and errors that had crept into the corrected copies were more easily revealed. Once completed, we started printing. It was carried out, by order of the sovereign and with the blessing of the patriarch, by the masters of the printing house under the main supervision of the head of the printing house, as a person authorized by the patriarch. This is how the papers in the printing archive present the progress of this matter in the news of the printing of the charter of 1641. In the past, on June 148, on the 1st day, according to the sovereign Tsarev and Grand Duke Mikhail Fedorovich of All Rus', a decree began to print the book charter in wooden mansions in four camps, and in those camps the same books were allowed to be made in the lower house in three camps, and in the upper house in five camps, and those books charter went out of business in the current year in March 149 on 26 and that on those books papers and all sorts of supplies came out according to the receipt of the artisans, and that was written out (No. 34, l. 4). Yes, like those books, the charter for printing and at those books a prayer service was sung twice: for the Myrrh-Bearing priest 1) Ivan for a prayer service and for candles, and for the craftsmen, typesetters, teredor workers and warriors, and for the guards for rolls of ruble 17 altyn (l. 7). It happened that even after this, books came out of print with proofreading errors and editorial oversights. Then these sheets were taken out and reprinted, and this circumstance was entered in the account books under the name “rework for not correcting speeches.” So, regarding the canon, which came out of print in 160, it was noted: yes, in the current September 160, on the 12th day, six quarters (No. 50 and 48) were redone in the same canon books for not correcting speeches. Regarding the consumer book of the same year, it is said: yes, for not correcting speeches in the same books, eighteen quarters were again redone, and that much paper was used (ibid. l. 117). Yes, in the current year, in 160, a description (introduction) was made in the same service books, and for not correcting the speeches, fourteen quarters of paper were again redone (ibid. fol. 495 vol.). In 160 January 15, by decree of the great lord, His Holiness Joseph, Patriarch of Moscow and All Russia and the entire consecrated cathedral, and by 1). Church of St. the myrrh-bearing wives, in whose parish the printing house was located. in the tale of the Andronikov Monastery by Archimandrite Seliverst, the needs were added to the books of the service book, and eight quarters were again redone in the same books, and those needs and quarters came out of business, and were put into the books on the 30th day of January (ibid. fol. 500). Then a certain number of copies were compiled for presentation to the sovereign, members of the royal family, the patriarch, and some honorary persons, headed by the royal confessor and archpriests of the main cathedrals. In addition, free copies were given to the inquiry officers and a certain number of them were sent to the palace order. Then, the remaining copies were put on sale at a price that was set “by decree of the great sovereign.” When the charter was published in 1641, it was necessary to “have for sale 1131 books at 2 rubles, 23 altyns at 2 dengi, a book in tetratech, in addition to those books that were presented to the sovereign Tsar and Grand Duke Mikhail Feodorovich of all Rus', nine edged books, gilded and in simple binding. Yes, by order of the great palace of the sovereign, 50 books in tetratechs are without money to the treasury. Yes, the sovereign's salary was given to the book inspectors by two archpriests and the cleric (the Bogoroditsky cleric Ivan Nasedka), and Elder Savvaty, and Deacon Ivan and the Sixth 3 six books in tetratech without money. Yes, the inquiry officers have a quotation book. And against the release of 1200 books, they became available for 2 rubles, 18 altyns, 3 dengi and half a book in tetratech.” At first, up to 50 or more copies were sent to the palace order, but then this number was reduced to 30. In 176, by decree of the great sovereign, it was ordered to send 30 books to the large palace order for distribution. The news of this reduction is in the printing archive regarding the publication of monthly minyas in 198. Bearing in mind the great demand for these books and their relatively rare publication, the patriarch made an order to release them to the palace order in smaller quantities, without however extending this restriction to other publications “unlike others,” in the words of the decree (No. 91 l. 75). But in the same year, a new order was made that henceforth, books printed in the printing house should be sent to the order of the large palace only in 25 copies, and those books that will not be presented to the sovereign “are not specified to be released without money.” Patriarch Joachim established another new censorship before a book left the printing house before it was put into circulation. The censorship consisted in the fact that the newly published book was read in the chamber of the cross in the presence of the patriarch and after that, if there were no obstacles, it was presented to the sovereign and the patriarch. By virtue of this order, which took place on the 23rd day of July 183, the books that will henceforth be published and those books are not presented as a tray to the Great Sovereign and His Holiness the Patriarch, but to be brought (in advance) by the reference to the Most Holy Patriarch for the reading of the cross, and how that book will be read before the Most Holy Patriarch and there will be no spona in it and then, with the blessing of the Holy Patriarch, be presented to tray to the great sovereign and most holy patriarch (No. 66, fol. 34 vol.). This was the conciliar testimony of the book, after which it was considered approved for use. The results of the board were communicated and a summary of the corrections made was compiled. This can be concluded from the requirement, already known to us, that the inspectors report to the patriarch about the places that are subject to correction, indicating how and according to what sources they should be corrected. Such memos have not been preserved in the papers of the printing archive, but there are several documents that summarize these results of the reign of the famous book in several of its editions and show how one of them differs from the other. These lists served as a guide for subsequent editions and indicated what had been done to correct the famous book and what had to be done. It is very likely that they were compiled when the famous book was received in the right, as a guide for correctors. We have three such documents in the printing library: a) a comparison of the apostle, printed in 180 with his publication in 172 (see Appendix B); b) a comparison of the general menaion according to its editions in 168, 171 and 182 and c) a set of memories according to the book of hours 160, the old psalter of 150, the menaion of 154 and the psalter of the new edition in 179. Particularly interesting for the history of book correction is bundle No. 67, which contains decrees and orders on this matter from the half of the 17th century and throughout the entire 18th century. We will limit ourselves to extracting from it only larger information related to this matter for the 17th century. This collection, under the title “book of written decrees,” begins with a list of holidays, when work stopped in the printing house. There were 105 such absentee days in the year and they are listed first by month, and then by triodion, according to the division of the church year in the charter. It turns out that the artisans did not work in September on the 1st, 8th, 14th, in October - 1st and 22nd, in November 21st, in December - 6th, 25th, 26th, in January - 1st, 6th, 7th, in February - 2nd, in March - 25th, in May - 9th, 21st, in June - 23rd, 24th, 29th, in July - 8th, 20th, 28th, in August - 1, 6, 15, 16, 26, 29 and 19 of St. Great. Andrew Stratilates, the passage from the cross. Only 29 days. Then the state's birthday days and difficult ones are listed; The latter include: cheese week with Thursday, the first week of Lent, Holy Week, Holy Week, Mid-Wednesday, Ascension Day, the Descent of the Holy Spirit, and 52 weeks. The total number of triodes is 24, and the total number of absentee days in the year is 105. From the decrees regarding service books, we note the following: January 177, 1, the great sovereign ... put in the psalter following, the celebration of the image of the Most Holy Theotokos Hodegetria of Tikhvin on the 26th day; The troparion and kontakion should be placed side by side, and the celebration should be celebrated in Great Novograd and in her monastery on Tikhvin. That same year, the sovereign ordered... to celebrate Philip, Metropolitan of Moscow and All Russia, the Wonderworker, on the day of his repose from December on January 26 on the 9th day, and the bringing of his venerable relics on the 3rd day of July. That same year, on the 14th day of January, the Great Sovereign indicated... that it was written in the ensign of the bishop's official to the primikirium saying that our all-holy and God-chosen sovereign and lord, instead of the sovereign, print lord. The decree was ordered by His Eminence Pavel, Metropolitan of Cap and Podon. This order stands in connection with the case of Patriarch Nikon and stops the use of the honorary name “sovereign” in the title of the patriarch. On the 19th day of August of the same year, the sovereign ordered to put in the psalters following in in the calendar, the celebration of the image of the Most Holy Theotokos of the Don with the chronicle of this month of August at 19, and print the troparion and kontakion on the row. 181 indicated that the feast of St. Jonah, Metropolitan of Moscow and All Russia, the Wonderworker, should be shifted and printed henceforth in the calendar of March from the 30th day of June to the 15th in memory of the holy prophet Ammos. (March 30 is the day of the repose of Metropolitan Jonah). On August 183, at 3, the great master Joachim indicated that the newly revised description (introduction) should be distributed in books of hours, and those that were distributed from the previous work should be collected on that date for the treasury of the great sovereign, and those books should be distributed with the newly revised description, so that no book would be released to anyone with the previous description. That same year, August 12, the great sovereign indicated, and the great lord patriarch... Joachim blessed the new saints, who are not attested, to print all of them in prologues instead of chronicle news, and not to compose or write the services of stichera and canons, and troparions and kontakions, and not to put them in the books of the menaion without the decree of his great sovereign and without the blessing of the Holy Patriarch and everything consecrated cathedral without certificate. Thus, by virtue of this decree, it was forbidden for newly-minted saints, until the time of their official recognition, to be included in the service books and to conduct their service without the special permission of the patriarch and the cathedral. As historical and edifying reading, legends about them were allowed to be included in the prologues. 184 October 22, by decree of the great sovereign... in the previously published prologue, the story of Dionysius was left to the Archimandrite of the Sergius Monastery, and the most holy Lord Joachim the Patriarch of Moscow reported this to the great sovereign in the Church of the Most Holy Theotokos of Kazan on the clock. The case is about a well-known consumer correctional officer under Patriarch Filaret. 184 February 25 it is indicated to do in service books in half-destiny in ectenia, instead of the state's proper names, imimerek. That same year, on April 15, it was decided that instead of the names of the Patriarchs of Constantinople, Alexandria, Antioch and Jerusalem, the service books should print the name “for the reason that there is no authentic information about their names.” As a result of this order, the corresponding places in the missal were changed as follows: in the printed Moscow missal 179, sheet 78 on the proskomedia. Remember, O Lord, who loves mankind, every bishopric of the Orthodox, our most holy patriarch of our name and the most holy ecumenical patriarchs: the name of Constantinople, the name of Alexandria, the name of Antioch, the name of Jerusalem. In the service book it is worthy, l. 124, the deacon standing at the door says: the most holy ecumenical Orthodox patriarchs, the name of Constantinople, the name of Alexandria, the name of Antioch, the name of Jerusalem; and in Vasily’s service it is also printed. Yes, what was printed in the previous service books in the description of the dismissals of the names of the patriarchs of Alexandria and Antioch, the Great Sovereign, His Holiness Joachim, Patriarch of Moscow and All Russia, ordered their names to be left out of the service books and henceforth did not order their names to be printed in books. 184 June at 6, the great lord, His Holiness Patriarch Joachim... and the Right Reverend metropolitans and archbishops conciliarly read the book of the priestly official and indicated from the book of the official to ascribe in the service books, in the liturgy of Chrysostom, before the apostle the hedgehog priest, not to ascend to a high place, but to sit throughout the country from the south of the country; in the same Liturgy of Chrysostom and in Vasilyeva, and in the evening and morning great liturgies, it was printed and where in some places between the petitions two or three names should be spoken, and then left. In the Liturgy of the Presanctified, the Litany and Catechumens for Enlightenment are spoken exactly for the Presanctified, except for Saturdays and weeks (In the old rites, these liturgies are also pronounced at the Saturday and Sunday liturgies during Lent.). At the great entrance to the presanctified, the holy mysteries are offered on the paten to the priest himself, while offering incense to the deacon. On July 184, on the 11th day, the most holy Lord Joachim indicated... in the description of the service books the names of the noble princes should not be done without a personal decree from the great sovereign. On July 22, the Great Sovereign Tsar and Grand Duke Fyodor Alekseevich indicated... and the Great Master, His Holiness Joachim... blessed and sentenced the boy to write a description in service books and from now on which books will be printed in all publications in this way. For the glory of the holy, consubstantial, life-giving Trinity... by the command of the most pious sovereign... with the blessing in the spiritual rank of his father and the great master of worship... this service book is published in the reigning great city of Moscow in the year from the creation of the world 7184 from the birth of the flesh of God the Word 1675 indictment on the 14th month of July. And His Holiness Patriarch Joachim signed this description with his own hand and that signed description at the book printing yard in the book depository at the reception of the clerk of Priest Nicephorus. This decree was canceled by a personal sovereign decree on July 23, 198, and since then it was indicated in the description that the name of the noble sovereign Tsarevich and Grand Duke Alexei Petrovich should be printed, as well as the names of other children of the sovereign. On the 1st day of June 184, Patriarch Joachim, according to the report of Simeon, Archbishop of Siberia and Tobolsk, indicated in the missal that prokeemnas and hallelujah verses should be done against (according to) the previous missals. In June of the same year, a determination was made “to take out the carved words on the antimension board and type them in tin words and print them: the divine and sacred altar, completed through the most divine sacred act, is consecrated by the divine grace of the all-holy and life-giving spirit, has the power to perform sacred acts in the church of the name or the name; to perform sacred acts as a great lord, the most holy Cyrus named Patriarch of Moscow and All Russia. This happened under the rule of the most pious great sovereign, the Tsar and Grand Duke of the name of all great, small, and white Russia, the autocrat of the summer of the universe 184. Even in a metropolitanate or an archdiocese, or a bishopric, there is a difference in the designation of the name that consecrated the antimension of the axiere, with the addition of the name of the patriarch. On March 185 (the date is not indicated) the great sovereign... and the great lord... the patriarch... blessed from the books of the psalters that were printed in Cherkassy in Novgorod (?), to tear out the two hundred and thirtieth sheet because the litanies in the prayer service are not similar to their own books and the Moscow ones, and the one hundred and forty sixth because the chronicler printed on that sheet is not similar to their books and Moscow. 189 September at 9, by decree of the Holy Patriarch, the consecration of the church, great and small, was taken out of the book of the great breviary, and from the removal of those consecrations, the chapters and leaves of the number and the main page were made different, and from the reference of those chapters and the main book and numbers, and from the bumping of brackets and words in the sayings, so many were spent (No. 78, fol. 400 vol.). Several remarkable details regarding the control over the references are provided by documents from the typographical archive concerning the administration of the service menias planned for publication in the patriarchate of Joachim and how this matter was stopped due to an unsuccessful administration by their monk Euthymius. By order of the patriarch, in 1683, the inspectors were instructed to verify and rewrite the text of the corrected minas of previous publications. For this purpose, a commission was composed of enquirers: Elder Serius (former abbot of the Putivl Monastery), priest Nicephorus and Elder Moses, with the addition of a reader and a scribe. The commission worked in the Chudov Monastery and was supplied with the necessary aids for the law. In July 191, on the 1st day, by order of the patriarch, twelve monthly books were released to the Chudov Monastery for reading books: the charter, the six-day period, the Osmoglasnik, the Irmoloi of the new exit, all bound and the necessary supplies for work and living. They were given a salary of 60 rubles a year each, on the same basis as the clerks of the printing house. It is unknown how long Elder Sergius and his comrades worked on this matter, but only the manuscript they corrected was rewritten and handed over for final editing to Elder Euthymius, a well-known reference worker of that time. Having completed the assigned work, he prepared the first three months for publication, which were published in 1690. But it turned out that Euthymius was overzealous with this matter and laid a very strong hand on the text of the menaion. Having revised them in connection with the Greek text, he introduced into them “many amendments and additions that do not correspond to the correction of the necessary church dogmas and do not agree with the newly corrected books of current seals.” These strange and innovative sayings attracted the attention of the king and the patriarch, as a result of which, by royal decree, the menaions published by Euthymius were prohibited and not allowed for circulation. Euthymy himself was removed from the position of reference agent, and the written originals were taken from him and sent for review to a new set of reference agents who worked at the printing yard. Not limiting itself to prohibiting the Euthymian edition, the royal decree decreed the following strict rule in relation to reference books: “and from now on, at the printing house, book reference books should again not change or subtract, or add, or transfer anything other than the most necessary erroneous sayings, in which heresies and ecclesiastical contradictions will appear... and what needs to be corrected, be written down authentically to them as great.” sovereigns and His Holiness the Patriarch in the report and correct in book translations according to their great sovereigns’ written decree against report extracts.” In case of non-compliance with this decision, the decree threatens the inspectors “to be severely punished for disobedience to the great sovereigns” 4 . Using the papers of the printing archive, it is possible to reconstruct the names of the inspectors in chronological order and approximately determine the time of activity of each of them. These persons are included in the expense books of the printing house not because of their activities, but as people receiving a salary. It shows here from year to year what salary they received and at the same time their handwritten receipts for receiving salaries and non-cash copies were preserved. Later papers contain information about the time of appointment of some of them, mention is made of the replacement of those retiring, and in some places there is news of their activities in the field of book law. The list of clerks begins in 1620 with the following persons who received their salaries on January 10, 128: David Zamarai, widow priests Alexey and Stepan, deacon Theodore, reader widow priest Nikita, scribe Mitka Isaev and Grishka Perov 5. In May of the same year, the composition of the inquirers changes in this way: Elder Anthony appears, 6 probably in the place of the retired priest Alexei, who is no longer mentioned, Grigory Anisimov, probably in the place of Deacon Theodore, and another scribe Ulan Nasonov - instead of Grishka Perov. In 129, priest Bogdan was called a reader. In 133, Elder Arseny 7 became the head of the inspectors, instead of Elder David Zamarai. Instead of scribe Ulan Nasonov - scribe Tomila, then Vasily Fedoseev. Inspector Elder Theodosius. He is placed third and follows Elder Anthony. Consequently, the widowed priest Stepan dropped out. In 137, the widowed deacon Ivan, probably Seleznev, “the book reader” appears in Ulan’s place. Since March 140, Elder Sergius is mentioned, replacing Elder Anthony and the Epiphany abbot Ilya 8. 142. Kozheezersk monastery abbot Abraham 9. 143. Elder Savvaty and Bartholomew 10. 145. Epiphany abbot Varlaam. He is given a copy of the consumer manual, edition of 145. Widow deacon Sergei Ivanov. 148. Elder Savvaty, widowed deacon Ivan Ivanov Seleznev (see above), Shestachko (or Sixth) Martemyanov, book reader Tomila Stepanov (see above) and scribe Ivan Shestakov. In addition, they are mentioned as references to the charter of 1641 of Chernigov (the Cathedral of Chernigov Wonderworkers in Moscow), Archpriest Mikhail Rogov, keymaster of the Assumption Cathedral Ivan (Vasiliev) Nasedka 11, Prince Alexander Archpriest Joachim 12 and Zakhar Afanasyev (All these persons are given a copy without cash charter) 13. 152. Book reader Elder Abraham, scribe Ivashko Agafonov and Ivan Shestov. 157. Book reader Zakhary Novikov, later director of information, scribe Philip Andreev. 160. Archimandrite of the Androniev Monastery Sylvester. Inspector Sila Grigoriev with a salary of 30 rubles, in 161, by decree of the patriarch, he was dismissed from the post of inspector and in his place Elder Matthew was appointed to the Novospassky Monastery of Kriloshanin, with a salary of 40 rubles 14. 161. In place of Shestov Martemyanov of the Miracle Monastery, Elder Euthymius 15. Savvaty drops out of the list of inquiries. 164. Elder Arseny the Greek 16 and Ivan Ozerov, Christmas archpriest Andreyan 17, book reader Ivan Eremeev, scribes: Gerasim Dyakov and Peter Ivanov. 165. Book reader Elder Joseph and Elder Alexander, scribes: Mikhail Ivanov and Gavrila Vasiliev. 166. Elder Joseph of the Chudov Monastery, probably the book reader mentioned now. 169. Elder Arseny Sukhanov has been mentioned since March 18. The scribe Elder Theodosius was promoted to clerk in the same year. 170. Elder Alexander of Pechersk. Reader Deacon Ivan Arkhipov, later book guardian, scribes: Elder Irinarh, Elder Adrian and Fyodor Mikhailov. 171. Elder Alexander Shestakov, Archimandrite Dionysius the Greek 19, appointed to replace Arseny the Greek. 173. The widowed priest Nicephorus, at first a reader, and then the sovereign instructed him to “be at his sovereign’s book printing office as a reference officer.” Book reader Avram Pankratiev. 177. Hegumen, Molchensky Monastery in Putivl, Sergius 20. Since 182 his name has not been found. 182. Joseph Bely is called a former investigator and is assigned to this case again 21. 3axapy Afanasyev, scribe Ivan Lavrentyev and Flor Gerasimov. 184. Elder Gabriel, reader and book guardian. 185. Elder Mardarius took his place. 187. Inquirer Elder Selivester Medvedev; he is also a book guardian. 188. Elder Mardarius is appointed as an investigator. 191. Hierodeacon Karion Istomin 23 is transferred from reader to director of information. Book guardian Hierodeacon Theophan, reader Elder Aaron, scribes: Theodore Gerasimov and Dmitry Fedorov. 192. Elder Moses, former Chudov registry, scribe Ivan Ivanov. 197. In place of Sylvester Medvedev, Hieromonk Timofey, the first caretaker of the Greek-Latin school in Moscow, located in the printing yard 24, is appointed as a reference officer. 198. Instead of Karion - Zaikonospassky Monastery, the builder was Moses. 199. Hierodeacon Theophan – book reference. 200. The reference and book reader is the monk Aaron, the reader and book guardian is Nikolai Semenov, a student of the Greek-Slavic school. 201. The scribe in place of Ivan Ivanov - “school teaching of the first rank” is Fyodor Ageev. 206. Director of the Greek-Latin school, teacher Fedor Polikarpov; scribe in place of Fedot Ageev - Chudov Monastery, monk Feolog. Monk Aaron is appointed book guardian in place of the deceased hierodeacon Theophanes, and teacher Nikolai Golovin is appointed in the place of the latter as a reference officer. Here is a list of reference books on papers in the printing archive from the 1920s to the end of the 17th century. We cannot vouch for its completeness and consistency, since we had to extract this information from a number of thick collections containing simple economic data on the receipts and expenditures of the printing house. We can only say one thing: this list includes most of the most important figures in the field of book publishing since the 20s of the 17th century. Indeed, we find here the names of the most famous representatives of the then scholarship, such as: Antony Krylov, Apseny Glukhoy, Epiphany Abbot Ilya, Archpriest Mikhail Rogov, Klyar Ivan Nasedka, Elder Euthymius, Arseny and Dionysius the Greeks, Alexander Mezenets, Sylvester Medvedev, Karion Istomin, Hierodeacon Theophanes, Hieromonk Timofey, Feodor Polikarpov. These were the faces in which the mental movement of Rus' was expressed throughout the entire 17th century. Here we see learned Greeks, and southern Russian theologians, whom the Kyiv schools supplied us with, and learned monks of northern Russian monasteries, and the first pupils of the Greco-Latin school in Moscow. But in this long row of persons, we do not meet among the inquirers Archpriest Avvakum, Lazar, Nikita - the first schism teachers and opponents of Nikon’s book correction. It is clear that they were not investigators either under Joseph or under Nikon; otherwise it would be incomprehensible why their names and signatures are missing from the expense books. This conclusion was expressed in the article by V. E. Rumyantsev “Ancient Buildings of the Printing Yard” and accepted by Rev. Macarius (Historical Russian Church, vol. XI, p. 126) in the sense that these persons were not permanent inquirers, but that the elderly Patriarch Joseph entrusted them with the management of the publication of books. Now we should find out the process of government and the techniques that the inspectors used in conducting this business. Let's take the charter of 1682 for this. In comparison with previous editions, it represents the first experience of a consistent revision of the type, and its correction was based on solid foundations, which we will get acquainted with later. But what is especially important for us is that the printing library has preserved the original of this publication with the correctors’ own notes and many very interesting notes for the history of this publication and book literature in general. The Corrector took the printed charter of 1641 and made marks on it. The book was corrected first to the end and covered with his own corrections. They are made with ink and cinnabar, and are sometimes placed above the text, sometimes in the margins of the book, and where large changes and insertions had to be made, they are written on special sheets of paper that are glued to the book. Articles and places to be excluded are crossed out with cinnabar, sometimes with an explanation in the margin of the reason, but more often without reservations. From the preface to the type of 1682 it is clear that the reason for its correction was “many differences and disagreements” in the ranks and successions of the type “and that is why there is confusion and a rumor in the churches of the Lord: arbitrariness and self-will have already been comprehended everywhere.” Things have come to the point that the general rules of the typology have faded into the background and “whoever is in any monastery or church, accustomed to what order, strives to create in the places present, without following the typical church’s dedicated order.” In view of this sad state of affairs, Patr. Joachim “with all the Russian bishops ... of the council; Having conferred at the synod, the father should not transgress the limits and standard provisions... below, what is new, introductory and unauthorized, rather than decide to put in disorderly things.” But before the conciliar decision on printing took place, a commission was assembled, by order of the patriarch, to review and correct the type. This matter was entrusted “to the leading typists and the careful monks in the divine scriptures,” who were supposed to “from many ancient translations of Greek and Slavic, charatean handwritten and printed types, having considered selecting a church type ... with the most ancient type, and write the subsequent one.” After quite a bit of work in the house of the Holy Patriarch, they “wrote from those many translations, from ancient Greek and Slavic handwritten harathean and printed Greek and Moscow, and Lvov printed anthology and before the entire sacred cathedral in the chamber of the cross... something in front of all the Russian bishops... and corrected what was appropriate for that council.” They especially followed the typology of the Moscow press, published in 142 under His Holiness Patriarch Philaret of Cyprus. Their choice was based on this model due to the consideration that this charter more than others (more than) agrees with the Greek and Slavic handwritten and printed ones. After hearing the corrected type, the meeting approved it and sealed it with its signatures. Thus, in the edition of 1682, our first attempt at a systematic review and correction of the charter was made. Until then, they were limited to palliative measures, without following a specific plan, as a result of which later publishers accepted and included what was excluded in previous editions. The reference books of 1682 had for this purpose almost all the manuals of the liturgical literature of that time and, in addition to the Slavic handwritten and printed editions of the type, they used its Greek copies. Of the other official books, in addition to the already well-known Lvov anthology and Philaret's charter, they had at hand a large number of other printed books and manuscripts, which they consulted during the reign. Judging by the printed copy, it is clear that the inquirers used the corrected service book, the six-day service, and the regulations for the daily service of the patriarchs. Philotheus, Book of Hours, printed six-day book of the last edition, printed rules, Greek printed and charatean menaions, and made frequent references to these publications. They note the differences between the previous charter and the Kyiv books of hours and other service books. The inquirers were competent persons who were fluent in Greek and thoroughly familiar with liturgical books. They formed a special circle that worked under the direct supervision of the patriarch in his cells and on the basis of special instructions, speaking according to the present day. In addition, they turned to the patriarch for advice and clarification in difficult cases and noted such misunderstandings in the margins with the word: report, ask. Compared with previous editions, the reference officers of the 1682 charter adhered to a certain plan and mainly had in mind “to establish the generally binding content of the type, excluding from it everything local, accidental, and particular.” Our charter in the 16th, and especially in the 17th century, grew to extremely wide dimensions; it included many articles that had nothing to do with the content of the type, for example. moralizing and historical; In addition, local church customs were introduced, taken from cathedral typologies and monastic everyday life books. The first printed publications did not bother to highlight this random content and allocated a large place to ritual articles of Russian origin. Here, of course, the national-Russian trait was reflected, respect for native church customs and the idea of ​​​​the independent content of Russian church life, which developed independently of Byzantium. Thanks to this conviction, articles of Russian origin became, as it were, a sibboleth of the nationality, and local rituals became widespread along with Greek ones and not only went side by side with them, but often merged and got confused with each other. As long as the government was conducted according to Slavic sources, these introductory articles retained full force in practice and on the pages of the charter, and if they were reduced, then in editorial forms in order to introduce more order and system. But when they began to adhere to Greek translations when correcting books, and under Nikon the influence of the Eastern patriarchs especially increased, these local Russian ranks began to be looked upon as deviating from the norm of the Greek rite, as a result of which they found themselves in contradiction with the type of pure Greek rites and became presumptuous ranks. The Old Believer Party, protesting against the exclusive predominance of the Greek rite, insisted especially ardently on maintaining local Russian rites, but, carried away by this thought, it went to extremes, declaring some passages corrected from the Greek model an innovation. But this was a conditional innovation in relation to the Slavic lists, and the antiquities being protected were often of relatively recent origin. As a result of this protest, local rituals, which in themselves were indifferent and persisted for hundreds of years, without arousing distrust, were called “arbitrariness and self-will,” and the observance of rituals, which one was accustomed to in his monastery, and transferring them to other places, turned out to be “not following the typical church’s faithful rite.” And therefore, the inspectors and publishers of the statute of 1682 set as their task “not to transgress the father’s limits and standard provisions... below what is new and arbitrary, rather than decreed, the disorderly should be established.” This direction was followed with remarkable consistency and was expressed in the exclusion from the charter of 1682. many articles of Russian content that took place before. Thus, in the corrected typographical copy, the rank of service according to the charter of the monastery of Sergius and other Russian monasteries is crossed out; “the service is not found anywhere,” as the inquiry officer noted in his justification. Excluded are the special customs of service in Russian monasteries (fol. 130 of the ruling charter), the rite of the royal watch according to the charter of the Sergius Lavra, Russian names of dishes at the meal (353 volumes), in the monthly book - many services to Russian saints, the rite of kissing the shroud according to the charter of Russian monasteries, and others. From here the second feature of Joachim’s edition of the type naturally follows - its rule is predominantly based on Greek models. This feature runs like a bright stripe throughout the contents of the charter of 1682 and gives it a unique character. In the typographical original, this is the remark made by the hand of the reference book at the beginning of the month's book: “by decree of the Holy Patriarch and the bishops, it was ordered to follow in everything the Greek charter and menaion and the Slavic corrected book of hours, and the trefola of the Lvov and Slovenian charters and Filaret.” In the printed preface, the same sources are indicated, but preference is given to Philaret’s type for the fact that in many decrees and ranks he agrees more with the Greek and Slavic charatean lists.” How widely the reference books used the instructions of the Greek type is evident from the remarks in the margins of the corrected copy. These notes mostly refer to the Greek charter; on the basis of similarity or dissimilarity with it, the text is edited, entire articles of Russian origin are crossed out; in the monthly text many memories are excluded on the basis of the consideration that they are not in the Greek menaia; for the same reason, the troparia and kontakia for various saints, included in the charter of 1641, were changed or completely excluded. In this way, up to 50 memorials were crossed out, including several Slavic saints among them, due to their absence in Greek services. In addition to the widespread use of Greek sources, the charter of 1682 shows an attempt to harmonize it with previously edited and published service books. On this basis, some articles that were previously published in the charter are excluded and the reader is referred to those publications where they found a place. Based on them, for the most part, the edition of prayers, exclamations and rituals is corrected, and notes are made in the margins like the following: write from the book of hours, print this sequence about the deceased from the printed six-day last issue, write from the service book, from the triodion, etc. Thanks to this agreement, the discord between homogeneous service books of different editions was gradually destroyed and uniformity was established in the presentation of rituals and text successions. But what was mainly touched upon here, although not completely resolved, was the question of the agreement of the statute with the Triodion and Menaion, where discord was most evident not only in the service part, but also in the memories and rules of fasting. As for the actual editorial work, it consisted of the following. The correctors changed the titles of the articles, adhering to the Greek text, replaced technical and poorly understood words with simpler and more well-known ones, gave a more correct structure of speech, changed the order of the articles, and presented the previous articles in a new way; but mainly, they shortened them in relation to the Greek text. We are not talking about proofreading corrections regarding spelling and punctuation. For a more complete acquaintance with the techniques and, in general, the detailed side of this matter, we will trace the details of the correction according to the said typographical original and reproduce the more characteristic marks of the reference, following the order of the charter. It goes without saying that these excerpts do not exhaust the entire mass of editorial instructions; We note only the main and more characteristic ones. At the beginning of the governed charter 25 the following entry is read: “the church charter of the state order of the printing business. Given to the book depository chamber to the book guardian Hierodeacon Theophan 26 (sic) from now on for translation” (i.e. for a sample). The correction begins with the title of the type. In the charter of 1641, it reads as follows: the charter of the church service in Jerusalem of the Holy Lavra of our reverend and God-bearing father Savva, have all the services and church charter. The same charter and service also occurs in other honest monasteries in Jerusalem. The statute for Little Vespers is always required when the rector wants to hold an all-night vigil. This place has been corrected as follows: “typikon, that is, an image of the church succession in Jerusalem of the Holy Lavra of the Venerable. and God-bearing. our father Savva. The same kind of following happens, etc., in the same way in other holy churches of God. The rite of Little Vespers." In the margin there is a note in the hand of the reference: the charter is Greek, the service book has been corrected. At the end of the opening psalm, according to the charter of 1641, “we sing hallelujah, hallelujah, glory to you God.” This entire passage was crossed out as favoring the opinion of a special Hallelujah, and its exclusion was caused by the polemical relations of that time. “The deacon speaks the wisdom of forgiveness, quiet light, and we sing the holy glory of the immortal.” – Corrected as follows: “the deacon says wisdom, forgive and we sing to the quiet light”... Consequently, according to the previous charter, the deacon pronounced the first words of this song, and the singers already continued it. In the service of Little Vespers, the entire presentation of it from the beginning to the quiet light is crossed out, and instead, on a piece of paper attached to the edge of the sheet, the course of the service is written in ink much shorter. The reference worker who translated this extract from Greek made several marks above the words; namely: in Greek. Ecclesiarche, instead of the evening psalm - the opening psalm, and at the end indicated the source on the right: the Greek charter and the six-day one. Against the last ectenia, which speaks of the king, archbishop, representative, it is noted on the field: “to write from the service book l. 42 set.” “Shout out to the Keleusanite (sic) that is to say, rise up or command art.” Instead, it is left: you will rise to cry, and the rest is crossed out. Further, the censing of the icon of the saint, who is the church, is crossed out, and the censing of the row of holy icons on the right and left sides is left. The refrains of the second and third articles on the Lord bless my soul have been crossed out. Evening prayers - corrected: lamp prayers, according to the Greek text: ἐυχαι τοῦ λυχνκοῦ. “At the entrance the priest is simple” (that is, with his head uncovered). Simple - crossed out and added from the charter of Philotheus: the property phelonion is omitted. The conditions of the entrance are set out according to the same charter on a special sheet, and on the margin are marked with cinnabar: from the book of six days and the missal. At the litia, the priest and deacon exit through the holy doors. – Corrected: northern. The prayer: “God save your people” is marked on the margin: print from the service book. The priest says the prayer: “Lord is most merciful,” turning to the west. In the corrected copy it was changed: in vain to the east. In the charter of 1682 it was left as before: to the west. The priest says the morning prayers: “let us take the epitrachelion.” It is added to this in the field: existing on the nail there (i.e., the stole hanging on the nail at the royal doors), but then crossed out. This increase in the charter of 1682 was replaced by the words: present at the holy doors, but now it is abandoned. Coming out with the gospel to kiss it and the order of kissing are set out according to the charter of Philotheus. On the field it was noticed: write from the service book and from the six-day book. A corresponding statement has been made on the attached sheet. Instead of: “and may we be deemed worthy to listen worthily”, it has been corrected: hearings. At the end of Matins (l. 18) it was noticed on the field: here place the rite of panagia, as indicated by the cathedral. In the charter of 1682, the rite of panagia is actually written down at this place. From 19 to 26 years. obor, crossed out. Here we are talking about how the service at the monastery of St. Sergius and other Russian monasteries. According to the table of contents of the charter of 1641, this is chapter three. Its exclusion is explained by the following remark: “in the same way, service is found nowhere.” It really isn’t in the general charter, but it is taken from the monastic books. The article on censing has undergone significant changes. According to the charter of 1641, incense is performed as follows. First, the priest censes the altar. Coming out of it through the northern doors, he censes first the royal doors, then the icons in the southern country, the abbot and the right face. Then, returning to the holy doors, he censes the icons located on the north side, the left face and the officials standing here from the paraecclesiarch to the steward. Thus, he makes a crown or circle while censing, and returns to the royal doors. Further, it talks about the censing of the porch and those standing in it. Having entered the church from here, he makes a cross with a censer in front of the great church doors, censes the abbot, the royal doors, the icon of the church saint and enters the altar through the northern doors. - After the correction, this article received a different form and the path of the censing priest is presented in this way: having left the altar, the priest censes the icons on the right and left sides (the royal doors), the abbot, both faces and all the brethren standing in the church, enters the vestibule and, returning from here, censes the royal doors and the icon of the Savior on the right side, and on the left - the Mother of God. The difference is as follows; Before the correction, incense took place in two stages: on the southern and northern sides of the church separately, starting each time from the royal doors. According to the corrected text, first the icons on the right and left sides of the royal doors are incense, then the abbot, both faces and all the brethren. The censing of the paraecclesiastical body and officials has been crossed out. Upon leaving the narthex, censing at the church doors is canceled, and instead the censing of the royal doors is spoken of. The censing of the icon of the church saint is crossed out, and instead it is said: cense the icon of the Savior Christ, and on the left of the Mother of God and on the analogy. The amendment was made in relation to the structure of the then iconostasis and consolidates the uniform arrangement of local icons. In the same sense, the article on lighting candles in church has been corrected. Everywhere, here we mean, there is also the placement of icons; on the right side of the royal doors there is supposed to be an image of the Savior and an icon of the church saint; on the left - the Virgin Mary. Meanwhile, in the text of the charter, before the correction, only icons are mentioned: there is also a church and a worship room, which is also set up for worship, that is, the daily saint celebrated. It is also called based on analogy. In the corrected copy, the name of the icon of worship is not used, but refers to the lighting of a candle before the analogy. However, in the section on prayer services, which was in the charter before the correction, it is made clear that there were icons in the altar wall: “and at prayer services, it is said here, we burn into the church (i.e., the church icon) that is between the altar doors and the holy image, if the prayer service is sung.” The article on the liturgy mentions “the image of the Most Pure One walking between the doors to the altar.” But both of these places are crossed out in the corrected copy. In Chapter 11 about the cladding of the altar, the words are crossed out: “according to the charter of the holy mountain of the honest monasteries of the reigning city.” The last two words are crossed out very thickly and, of course, so that, in accordance with the purpose of the charter, to eliminate local church customs. With the same thought, at the end of the article about opening the cuff, the following note from the former editor of the charter was crossed out: “if anyone wants to follow the demand... he will go astray, alas, like I” (fol. 34 vol.). Chapter 14 about the canonarch was completely crossed out and a note was made in the margin: “this order is not performed now and has been abolished due to negligence.” In chapter 16, “when the monks open their heads,” the last words are crossed out: “And Netius commanded us to stand openly on dismissal.” And here local custom based on private opinion is excluded. In the rite of Matins it is crossed out that the monks stand in the church “on the mats” (in Greek: ἐν ψιάθιοις), kneel and rise with apprehension.” In another place, “on the matting nearby” is replaced by the expression: “in their own places.” At the end of Matins, instead of: “The priest does not say the cry, but Lord have mercy 12, the same prayer to the true light of Christ and let me go” is corrected as follows: “The priest cry, Lord have mercy 12 and we Amen, the same prayer: The true light of Christ and the chosen commander, if the abbot wills.” To Chapter 26 “about singing the psalter throughout the summer” the following was added: “to write from the book of hours”, and the words: “we celebrate (that is, we abolish the psalter) until the Bright Saturday of Easter” were changed to read: “we leave the psalter until the week of anti-Easter.” The latest edition is more accurate. To chapter 30, “the follow-up for the dead,” a remark was made: “this follow-up for the dead should be printed from the printed six-day last release and placed under the Sabbath hallelujah service.” Therefore, the article was left unedited and in the charter of 1682 it was placed after the Sabbath service. The rite at the meal over the koliv and for the tide is accompanied by the remark: “instead of this rite, the litiya is now sung.” Chapter 31 about the prayer service: “this rite of prayer is laid down in the books of hours, and about various needs in the breviary.” The article remained unedited and was excluded in the charter of 1682. The Rules for the Monthly Word also underwent major corrections with regard to the composition of the memorials and the choice of daily troparions and kontakia. What kind of aids the reference worker was guided in processing this part of the charter can be seen from the following remark, which he wrote down on the bottom edge of the first sheet: “by decree of His Holiness the Patriarch and the bishops were ordered to follow in all respects the Greek charter and menaion, and the Slovenian ruled book of hours, and the Lvov charter and the Slovenian charatean charter, and Philaret’s in names, and troparia and kontakia without fail.” But, as can be seen from the notes in the margins, they mainly took into account the Greek menaia and the charter. Thus, against the kontakion of the indictment “in the highest is the living Christ to the king” it is noticed on the margin: “this kontakion is not in the Greek translations.” Against the kontakion of Theoktistus (Sept. 3): “this kontakion is not found in the Greek and Charatean menaia.” On September 4, the memory of “three infants like him (Babyla) and another holy martyr Babyla in Nicomedia, a former teacher, and the infant Saint living under him, was crossed out. The martyr of Hermione and Eutychus is holy according to the flesh of the brothers. Apostle Philip." On the field: “in Greek. prophet (i.e. Moses) like. like treasure in a storm is ethereal.” Troparion to the prophet: “to the height of virtues”, also crossed out with the note: “in Greek. your prophet." On the field in Greek no. The 5th is crossed out: the murder of the blessed prince Gleb, the 7th is the memory of John of Novgorod. But further, a service is assigned to him with the following remark: “a vigil is held where his relics lie and where his church; in other Novgorod churches the limit is peti polyeleos. Make up your mind soborne.” In the article on how to conduct the service on the day of the Nativity of the Mother of God, if it happens in a week, the note about reading the Sunday Gospel after the Great Doxology is crossed out. This wonderful detail of the ancient church service, which has disappeared from our present charter, is presented in the charter of 1641 in this way: after the doxology, singing to the Holy God, the priest says: wisdom, we are the entrance, the troparion is risen... the same prokeimenon the voice is risen and the gospel is risen. In the corrected copy, all this is crossed out. And so, from the charter of 1682, the custom of reading two gospels at festive matins, if it fell on Sunday, was abolished: the holiday and the Sunday. In the new Greek type, this custom is retained. (For information on entering and reading the Gospel after the Great Doxology, see our article on the Song Sequence). September 11 in memory of Rev. Theodora. On the field it is added: “Here the service will also be sung to the Hieromartyr Autonomous.” Against the memory of Simeon of Jerusalem (Sept. 18): “this service is not in a single charter lower in the menaion and books of hours.” The service is crossed out. Service to Mikhail of Chernigov is due to the place where his relics lie. L. 173 the following remark is made: “there is great debate about the principles of stichera, so as not to name them in the entire charter, but they are not named by deed and for no reason.” The meaning of the remark is that there was a great disagreement between the inspectors: to designate or not to designate the beginning of the stichera in the charter. It was decided not to write. Sergius the Venerable (Sept. 25) vigil “in his monastery and in churches, and in other polyeleos.” In the charter of 1682, the troparion and kontakion were assigned to him. October 1st about the service of the Intercession of the Mother of God: “in Greek there is none.” Then, on a special sheet, the service to the Apostle Ananias and Roman the Sweet Singer from the Greek charter is recorded, and only at the end is it noted: “if the abbot delights in the Intercession and the apostle. Ananias, and Romana does the same.” The transition to printed presentation follows. The service to Andrei the Holy Fool is crossed out with the remark: “there are no books in Greek.” On the 14th the memory of Kosma Mayumsky was assigned. On the 29th, Abraham of the Epiphany, the Rostov wonderworker, the name was left, but the service was crossed out. The detailed service to St. Nicholas the Wonderworker is especially recorded; and the rite of the hours for the Nativity of Christ, but the title is omitted that this is “the rite of the holy cathedral and apostolic church of the Assumption Cathedral of the Russian Metropolitan.” The order of the clock according to the statutes of the Sergius Lavra should also be crossed out. The article about the congratulations of the abbot in his cells on the eve of Christmas has been crossed out. According to the charter of 1641, at the liturgy on the day of the Annunciation it is supposed to sing: “let it be corrected.” In the corrected copy, this place is crossed out and a note is made in the margin: “write here about may it be corrected.” And indeed, on the sheet attached to this the following is written: “John the Faster. We find in some typical traditions that on these days of this honorable holiday “may it be corrected” and this is not determined by what morality. For Nezia did much out of will and not teaching; I think that it would not be possible to allow into Chrysostom the perfect liturgy at the sixth hour and the former proskomedia. The verb is, on this day the feast of the divine Annunciation will take place, we will celebrate Chrysostom (that is, the Chrysostom service) and at the meal the fish will be allowed on this day. This was received from the divine fathers to eat fish on the day of the divine Annunciation. May it be corrected in the presanctified liturgy to begin to sing in the ninth: for no one needs a sign of lamentation on these days to sing. We honor that as the main thing of our salvation. This was copied from the Greek Menaion of March.” No such article is known with the name of John the Faster, but it is attributed to him, because fasting on the Annunciation is discussed in his penance book. The article prohibiting the singing of the Liturgy of Chrysostom if the Annunciation occurs on any of the Sundays of Lent has been crossed out. April 13, except St. Aristarchus, Judas and Trophimus, are commemorated by Pope Martin. On the 19th it was noticed: in Greek Paphnutius the martyr, on the 24th – Elizabeth. May 20. Martyr Falaley and the discovery of the relics of Metropolitan Alexy. The charter of 1641 established the service to St. Alexis. The corrected copy contains an extract from the Greek charter about the service to the martyr Thalaleos. June 12. Note on the margin: “there is no service to Peter (Athos) in the Greek menaia.” The charter of 1641 sets out another charter for the all-night vigil of St. Onufriy. Crossed out in the correct one. The following commemorations are excluded: October 15 - Euthymius the New, 17 - the unmercenaries Cosmas and Damian from Arabites and the bringing of the honorable relics of Lazarus, the friend of God, from Cyprus to the reigning city under Leo the Great, 18 - the holy martyr Sadoph and with him two thousand two hundred and eighty martyred under Savaria (Sapor) the king in Persekh, and the teacher. our father John of Rila. Whenever we torment, it sanctifies. Christ's Sadoph, then he said: I believe in my God, for Christians have broken my relics, and whoever calls on God in my name for the sake of salvation will find salvation. 20 – Hilarion of Meglinsky, 24 – Athanasius the Patriarch of Constantinople and Eleuzous the King of Ethiopia, November 4 – Hieromartyr Gregory, 5 – Patrov, Hermas, Linus, Gaia and Philologus of the 70 apostles, 9 – John Kolov, 10 – Theoktista in Symbolech, 14 – Hypatia of Gangra and Gregory Thessalonica, 26 - consecration of the church in Kyiv at the Golden Gate, 27 - Palladium, 28 - Theodore of Rostov, December 2 - Philaret the Merciful, 3 - Theodula, 13 - Arseny in Latra, 19 - Gregory of Omiritsky, January 2 - Theoktista in Kukum Sikeliystem, February 14 - Cyril of Katansky and Michael of Chernigov, 16 - Porphyry, 28 - Proteria of the Archbishop of Alexandria, March 12 - Gregory Dvoeslov, 20 - Photinia of the Samaritan, April 3 - Agathia and Irene, 4 - Venerable. Zosima, who buried Mary of Egypt, 7 - Gregory of Mytilene. On the field: in the Greek minea the service of torment. Haliopus (?), 8 – Phlegon and Hermas, 18 – Cosmas of Chalcedon, May 16 – George of Mytilene, 26 – New George, June 3 – Lucian of Tapcia, 13 – Triphyllia in the Greek menaia there is no service; July 4 – Martha, Mother of Simeon the Divnogorets with the same remark, 9 – Theodore of Edessa, 10 thousand fasting saints, 12 – martyr. Golinduhi, 17 – Lazarus of Galicia, August 4 – martyr Eleutherius, 18 – finding the relics of Maxim the Fool-for-Christ, 16 – Joachim of Sarandipor, 19 – the number of victims with Andrew the Stratelates 2500 corrected to 2593. The regulations for the triodi service are less correct. The methods and nature of the correction are the same as the above examples, and therefore, omitting the details, we will only note the wording of the rule on Lenten bows. In the charter of 1641 (l. 927) the matter is presented as follows: “and we make 4 great bows with the prayer of St. Ephraim: Master Lord... and 12 others, and so the whole prayer together: Lord Master... and one bow.” According to this presentation, it turns out that 17 bows were made. How many large and how many small are not indicated. In the corrected copy, instead of the first four, there are three, and the last bow is qualified by the word great bow. On Cheese Wednesday at Matins it is said: “Bow four times with the prayer of St. Ephraim and the rest thirteen.” As a result, again 17 bows. In the corrected copy, instead of four there are three, instead of thirteen there are twelve. On l. 946 rev. even more specifically: “and we make 17 prostrations with the prayer: Master Lord.” As you know, Patriarch Nikon began his work on correcting service books by publishing a memorial regarding bows to St. Pentecostal, so that the Orthodox would not make only numerous prostrations to the ground (up to 17 in number), as was done with us then, but would make waist bows, except for only four prostrations to the ground (Makar. Pat. Nik. in the case of corrected ts. books - 15). But from the information provided, it turns out that the custom against which Nikon rebelled had its basis in the text of our statutes, and Pavel Kolomensky, who protested against Nikon’s order, had positive grounds on his side. Seventeen bows during Lenten prayer are definitely spoken of, but how many of them should be large and how many small is not clear. Adhering to the original text, one cannot conclude either that they were all earthly, or the current order. This latter is established in the teaching on bows, which is printed in the Lenten charter, but this article was compiled under Nikon to clarify the issue of bows raised by him, and was included in the charters from the 1682 edition. It is not yet in the charter of 1641, and already in the corrected copy it was noted by the hand of the reference on the fol. 952 rev. “Write a lesson about bowing here.” In the charter of 1682, it is valid and put in this place. The current text of the prayer: “Lord Master,” was also established shortly before, and in the charter of 1641 it is read differently. In addition, according to the charter of 1641, during 12 small bows it is necessary to say in secret: “Lord Jesus Christ, Son of God, have mercy on me a sinner.” In the corrected copy it is written according to the present day: “God, cleanse me, a sinner.” Thus, the current reading of the prayer of St. Ephraim, the order and number of bows, and the words pronounced in the intermediate 12 bows - all this was established at the end of the 17th century and is closely related to the publication of the charter of 1682. The original one on the right, in turn, went through several revisions and corrections before it was approved for publication and included in the edition of 1682. It experienced its closest revision in the manuscript of the Synodal Library No. 314–394. This manuscript contains, however, not the complete charter, but part of it, copied from a printed copy and supplemented with several new amendments. They are made, as before, in the form of notes in the margins of the manuscript with references to Greek examples, to justify the changes made. Judging by the handwriting, the revision was carried out by the same person as in the typographical manuscript. The further edition is presented by the synodal list No. 321–393. It was rewritten from the corrected synodal copy (No. 314) and, in turn, contains several new amendments 27. This was the last one, the third one from the right, and from it the printed edition of the type was made in 1682. Its features, compared with list No. 314, coincide with the amendments made in this latter and transferred, with a few exceptions, to No. 321. The preface in it is written twice: one in front, with the handwritten signatures of the bishops, probably served as a document, and the other is a copy of it and served as the original for printing. There are, however, fewer signatures here than shown in the printed edition; there are only 13 of them, and in the printed preface there are 16. 28 The surplus probably consisted of persons who did not directly participate in the commission that certified the charter, but gave their consent in writing. Traces of the government were still preserved in the synodal manuscript No. 337–389, concluding the charter written for the Joseph-Volokolamsk Monastery in 1553 1). But when, by whom and for what purpose this correction was undertaken remains unknown to us. We can only say that it is not for the 1682 edition, since in many cases it diverges from the latter’s edition and has no references to Greek sources. But the method followed by the corrector is the same as in the preparatory work for Joachim’s edition of the type. Additions and amendments are included in the margins of the manuscript, and in difficult cases a remark is made; report, references are given to the printed charter, to the printed gospel, the consumer book and the Khutyn Charitable Charter are mentioned. Based on these data, as well as in view of the replacement of the title archbishop with the word patriarch, it is clear that the correction took place in the 17th century and was carried out with the knowledge of the patriarch. In this charter we have only a small excerpt from the integral work on correcting the charter carried out for any of its publications. It extends only to a small part of it and is extended to the week of cheese. Compared to the printed copy, it was only a weak attempt on the right. It was compiled without a plan with large gaps and very likely was conceived for some publication of the charter before 1682. But one way or another, in any case, the Volokolamsk list can serve as a significant addition to the already known materials for the history of book reference and especially for getting acquainted with the work that was carried out in the 17th century to correct the charter. Expenses, books printed. yard No. 44, l. 62 et seq. 158 g. Black quotation marks, pink ones, complete and incomplete, and in scatterings of tattered and rotten printed and written, and charate books that were translated by the reference books of past years, and all those books are not suitable for sale. Two books of the altar gospel in ten printed notebooks, dilapidated and incomplete in scattering; one gospel was rotten and tattered. The smaller charter book in the printed notebook is incomplete and torn. The two books of the Lenten Triodion in ten notebooks are old printed, dilapidated and incomplete. A book of trefola in ten printed in notebooks from December to March. The book of the Apostle in the notebooks of the old press was rotten and incomplete. The book of the menaion is generally old, printed in ten years, in large paper notebooks, incomplete. The book of the Apostle is ten years old, printed, bound in dilapidated boards. The book of the Apostle, printed for ten years in notebooks, is incomplete, dilapidated and tattered. Twelve books of menstruation at ten and at noon, blackened in notebooks, incomplete and dilapidated, and are no longer suitable for translation. The book of Menaion for the month of September at ten in notebooks is dilapidated, much torn and incomplete from Burtsov’s Vasily seal. Three books of ten common menyas in printed notebooks, old editions, incomplete and broken. Two books of colored triodes for ten years in notebooks, printed, dilapidated and incomplete and tattered. Five books of trefoloi from January to December at ten, in notebooks, printed, incomplete and beaten. The book of the charter of the great seal is ten years old, in notebooks, in scattered pieces, dilapidated and incomplete, and has been worn out a lot and is no longer suitable for translation. Two books of octai from the 1st tone are printed, in ten, in notebooks, dilapidated, broken and incomplete. Two books of octai from the 5th tone are printed, in ten, in notebooks, dilapidated, broken and incomplete. The book of the saint's consumer book, printed in ten years, in notebooks, incomplete, was scorched in a scattering from the fire. The book of worldly and monastic consumer goods, printed in ten, in notebooks, is incomplete. Five consumer books, secular and monastic, printed in ten, in notebooks, scattered and incomplete. The book of Menaia for the month of December, printed in ten, in notebooks, is incomplete and dilapidated. The service book is printed at half past ten, in notebooks, scattered and incomplete. The book of the canon at noon, printed, in notebooks, incomplete and tattered. The book of Menaea for the month of September at ten, printed, in notebooks, is incomplete and tattered. The book of Menaea for the month of August in notebooks, printed in ten years, is incomplete and rotting, it was smoldering from the fire. A book written in trefola, for the whole year, ten, bound on one board. The book is written, ten years old, bound, and in it are services to new miracle workers from March to September, bugs and copper clasps. Trefoloets book, written, at half past ten, bound, on the first page signed Simon's Monastery. Six books of charatean in small ten, in boards, and in them twelve months of menstruation. The four books of the charateans at half past ten, in boards, the month of September, the month of May, the month of April, the month of June, are dilapidated and incomplete. The fifth book of the month of March, eleven notebooks at noon. The book of the Lenten and Colored Triodion, Haratein for ten, in boards. The book of the triodion is colored in the small tenth, charatein on boards from the fourth week after Easter. Chrysostom's books, twenty-one notebooks of charateans, in ten. Two charatean prologues, forty notebooks per ten. Four menaia of the month of February, nine charatean notebooks. Black quotation books under clerk Mikhail Erofeev Two books by Ephraim the Syrian. The book of the life of the wonderworker Sergius. The book is a charter, printed in ten years, in notebooks, scattered, incomplete, many notebooks are missing and rotten. Book of Cyril of Jerusalem. The book of the gospel on the altar. Eight notes in octay, ten notes in old print, scattered in notebooks, incomplete, much erased, not suitable for translation. The book of the Lenten Triodion, printed in ten, in notebooks, is not complete for translation. The twelve books of menstruation, printed in ten, in notebooks, are incomplete for translation. The book of the code of court cases, printed in ten years, was bound, blackened in gold in the image. Another book is a code... incomplete and tattered. Two services and the life of Savva Storozhevsky. The word of Maximus the Greek about the Holy Spirit in Latin, Kiev seal at noon, in notebooks, dilapidated. Five books of psalms with sequence... Four books are incomplete and tattered, and are not suitable for translation. Two books of the Altar Gospel... one is broken, the other is incomplete and rotten and tattered, not suitable for translation. Three books of the apostles printed. Eight books of educational psalms. The grammar book was printed at half past eight, in notebooks, beaten. The book is a polysyllabic scroll. The book of the calendar with troparia and kontakia. Book of the Life of the Wonderworker St. Nicholas. The book of court cases, in notebooks, is blackened a lot. And those books are not suitable for sale. The book is a prologue from March... it is not complete and there is a lot of blackening, it is not suitable for translation. Book of Ephraim the Syrian, with the same remark. The book about faith, written at noon, was broken, bound in gold, and sent from above for translation. The book of the calendar with troparia and kontakia... was in translation, much blackened, and henceforth it is not suitable for use. Book by Ivan Climacus. (Also a note). The book of the Fourth Menaion, the month of December, in a simple binding, covered with irkha, written in sheets, the initial pages have been torn out, the bugs and clasps are copper. The book is a prologue of the Haratein in ten from September to March, from the Nova-Gorod Yuryev Monastery. The book is a prologue of the Charatean from March from the Nova-Gorod Kovalensky Monastery. And according to the inquiry officers’ tale, those books were taken to the printing house for translation, just as the prologues were done. In the past, in the year 180, the book of the Apostle at noon was published at the printing house from embossing. And it was made from a translation that was printed in 172. And in some of the most necessary sayings, which could not be left without correction, those sayings have also been corrected. In the dest translation, sheet 95 from the bottom, line 9: little suffered, and in the half dest translation it was done: little damaged. In the translation, sheet 224 on the back, line 6 on top: to honor the crown of the highest rank. Done in half a dozen: to the honor of the highest rank. In the translation, sheet 230 on the back, line 2, verse 20 on top: having killed himself with the blood of his crucifixion. At midday it was done: having pacified him with the blood of the cross (on the field: through him). In the month of December at 23, the memory of St. Philip, Metropolitan of Moscow and All Russia, the Wonderworker, and at noon it was made in January on the 9th day 29. Yes, at noon there is a celebration of the Most Holy Theotokos of Tikhvin, June 26. Yes, at midday there is a celebration and walking with crosses to the monastery of the Most Holy Theotokos, called Donskaya 30. But those books of the apostles were not again carried out from the Greek books and there was no complete correction for them. 182 December 7, such an extract was attributed to His Eminence Paul, Metropolitan of Sarsk and Podonsk. Appendix B (No. 67. l. 84) In the current year of June 198, on the 1st of June, the Great Sovereign, Tsar and Grand Duke Ioann Alekseevich Peter Alekseevich of all great, small, and white Russia, the autocrat, knew that in the past, in 191, in the house of the most holy Cyrus Joachim of Moscow and all Russia and all northern countries of the Patriarch, the old seals of the monthly menaions of all months were corrected and according to his holy patriarch's decree, having copied from those printed corrected translations completely and in a handwritten translation, they were given for revision to the former director of the Miracle Monastery, Elder Euthymius, and in those handwritten translations over and above the previous reign, many corrections and additions appeared again in the utterances, which does not apply to the correction of church, necessary dogmas, and the same translation with Newly correct books of current seals are strange and dissimilar, and those strange sayings in those corrected translations were attributed by Elder Euthymius from Greek translations without the decree of the great sovereigns. In the current year, in 198, at the book printing yard, from those corrected written monthly menaions in which his elder Euthymia's retransmission and addition were carried out, the monthly menaions from September three months to December were printed again in the teenth notebook, with a leading seal and from the same attributed to his Euthymies new-introductory strange sayings that were in those menstruation The menaions are printed, many people doubt and rebellions are taking place in the churches of God, and their great sovereigns suffer many losses to their treasury from the alterations. And the great sovereigns, tsars and great princes John Alekseevich, Peter Alekseevich of all great and small and white Russia, the autocrats, advised about this with the bishops and speaking with their sovereign boyars, indicated by their personal decree of the great sovereigns, that is, his elder Evfimiev in strange sayings, the transfer and addition in the monthly corrected handwritten translations, to leave and again printed for three months from September to December, redo those written translations of the monthly menias that were given to him by Euthymius for revision, take from him to the book printing yard, the correct chamber, and from now on Euphemia to him at the board of books, they did not indicate that the great sovereigns should be, so that from his Euthymius's forwarded and attributed new-introduced strange sayings, the churches of God are rebellious, and people have doubts and there was no discrepancy, and there were no losses to their sovereign’s treasury in the book alteration, but they should have made those monthly menaia for book reference workers without postscripts, consulting authentically with newly correct books of current seals, with general advice from pure translations that were written in the house of His Holiness the Patriarch, and even in those handwritten translations, book reference agents would look carefully and consult with the current ones new reference books, so that there is no disagreement between books and again strange speeches, and henceforth, in the printing press, the book reference books from the current written decree of their great sovereigns and in other books will not change or subtract, nor add, nor change anything except the most necessary erroneous sayings in which there are heresies and ecclesiastical contradictions will appear, and to whom the sayings or anything else that is necessary and suitable for the Church of God for any benefit will again happen against the Greek printed or from ancient handwritten books in what to correct, subtract or add, or transfer, and about everything in which there was a mistake and was not corrected, and that needs to be corrected, write out authentically to them the great sovereigns and His Holiness the Patriarch in a report and correct in book translations, according to their great sovereigns and His Holiness the Patriarch, a written decree against report extracts, as this will be marked on the report extracts, by the hands of bishops or duma clerks, and following this decree of the great sovereigns, those book reference officers will arbitrarily begin to change or subtract, or add, or transfer the words on pure translations, again not against the current printed books and their transfers compositors of all camps to inform the initial people in the order of the book printing business, and they to the initial people about this, therefore, report to His Holiness the Patriarch and the book inspectors, in those transfers for disobedience to the great sovereigns to be severely punished and this great sovereigns’ order should be read by the book inspectors in front of the craftsmen, precisely so that everyone knows, and to read it in the order of the printing business in the correct way chamber, write it down in the index book for future reference. This decree of the great sovereigns took place on June 2. And this decree of the great sovereigns was read in the correct chamber, by the book reference to the builder monk Moses, hieromonk Karion and Timothy the book guardian and reader hierodeacon Theophan, reader monk Aaron, scribe Ivan Ivanov, Fyodor Polikarpov on July 19, and that great sovereigns' personal decree in the desk of the present 198 year. July 191 at 1, purchased by receipt from the clerk Ivan Arbenev in the Chudov Monastery in the cell that first of all lived Elder Epiphanius (a well-known opponent of Nikon, the author of a petition against new books to the sovereign in 1667) as a reference; Elder Serius, and the widowed priest Nicephorus and his comrades, who honor and rule the transfer of the two-period menstruation to two tables of five arshins of green cloth, the price per arshin is twenty at one altyn... four mattresses at the price of a ruble twenty-one altyn... scissors... a penknife... flint to the point of that knife... three clay inkwells, a wing swan, sandbox sponge (No. 83 and 1). July 19, by decree ... of the great sovereigns, the salary of Hieromonk Sergius, who had previously been at the printing house as a reference officer, was given 10 rubles (ibid.) for the translation of books of the twelfth menya. This year, in the year 192, on the 25th of February, the great lord, His Holiness Joachim, Patriarch of Moscow and All Russia, directed the inspectors who are on the right side of the monthly books to issue salaries from the treasury from the printed book order: the Molchensky Monastery, the former abbot Sergius, the priest Nicephorus, sixty rubles each, September from the 1st day of this year and henceforth same, Elder Moses, the former Chudovsky charterer, sixty rubles, January from the 1st day of this year, to the inspector Karion, from the 1st day of September, to add fifteen rubles to the previous dacha, to the scribe Florus to give daily food as before, on February 1st of this year, the Greek language teacher Hieromonk Timothy, fifty rubles for the year, on March 1st of this year, to his companion Hieromonk Joachim food hryvnia per day from that date, to three people, worldly people, six money per person (Joachim signed for the receipt of his salary in Greek.) ibid., l 67. In the past, in December 198, on the 11th day, by decree and with the blessing... Cyrus Joachim... at the book printing yard they began to print the books of Menaion twelfth ten in Nikitin alphabet from September for three months in three chambers... 1200 books per month and completed from December nine months with the blessing of the great lord Cyrus Adrian, Archbishop of Moscow and All Russia and all northern countries of the patriarch, and those twelfth menaions came out of the matter. In the current 200 September at 30, against the factories of all twelve months there are 1200 books each, for a total of 14,400 books for all months. Thus, Joachim did not live to see the publication of the corrected menia, because of which so much trouble and perplexity arose for him. 178 of the month of November, in the 10th day, the printed book collectors, Abbot Sergius, with all the comrades of the correct chamber, gave the following tale about Joseph the White. Joseph, in the sovereign affairs of the book administration, was fit, to the extent of his intelligence, except for certain sins, which were simply sinned from ignorance and oblivion; it is customary for all people to sin, but they are clear about them in the books and asking for forgiveness. And that in the past 177, for some unnecessary words from drunkenness, we were heard by the inspectors and many others, and we asked from the bishops, for which he did not go to work, they say that it was allowed from the most holy patriarchs and other bishops; and now Joseph, if he puts aside insolence and embraces sobriety, and the great sovereign’s will for him will be that he will have his sovereign’s business, and in his case, that the most holy patriarchs have resolved him, there will be no compunction, he will be fit, and according to the time that has passed, the sovereign’s business did not stand for the inquirers without him, and henceforth it will be as the great sovereign wills, and he wrote the same fairy tale book printing business, book writer Ivashko Lavrentiev. “Yes, the book in quotation marks remained with the reference books,” sometimes with the addition “it will be correct in the future for translation” - this is a common remark after each book is published. For description see appendix. And to this article. The sixth Martemyanov is the name of the inquiry officer. For extracts from documents related to this case, see Appendix B. On the 10th day of January, the printed book business was checked by the elder Davyd Zamarai, and the widow priests Alexey and Stepan, and the deacon Fyodor, and the widow priest Nikita, and the scribe Mitka Isaev, and a total of six people with a state salary of daily food in January from the 10th of February to the first day, two altyns per person per day, for a total of twenty-two days seven rubles thirty altyn four money was given, the money was taken by the inspectors and the reader, and the scribes, and the elder David Zamarai and his comrades (No. 1, l. 153). At 153 rpm the scribe Grishka Perov is mentioned. Probably the librarian of the Trinity Lavra, Anthony Krylov, about whom see Filar. Review. D. Lit. 309. Arseny Glukhoy, hieromonk of the Trinity Lavra, who worked with Dionysius on correcting the missal. See Phil. Review. 308. Stroev. Bibliologist. words Zap. Academician Sciences, vol. 41, book. 1, 22. In the archive papers, he is not called a clerk and does not sign for receipt of the salary, but it is mentioned that he was granted a cash-free charter for the release of 1633. In addition, the expense books of the state Palace Order speak of the patriarchal salary in damask and martens in 7130, 135, 137, 140, for the fact that “he sat at the bookstore at the printing house certificates or simply for a “book certificate”. Read in General Histor. and Ancient, 1882, book. 3. On the handwritten gospel of 1537 (Synod. Bibl. Description I, § 37) there is a handwritten note by Abbot Elijah, from which it is clear that this gospel “was ordered to go through and look at the printed books by the reference of the Epiphany Abbot Elijah and his comrades.” Compare Review, 313–314. Thus, Abbot Elijah was already an inspector in 1622. He receives a salary of six rubles eight altyns. Together with him, the elders Arseny and Sergius (no. 15, l. 3–4) are also called inquirers. Elder Sergius signs with the name of the monk Arseny. Bartholomew does not sign for the receipt of the salary, but it is known about him from the following note regarding the salary of Elder Savvaty: to inflict a salary on him against Elder Bartholomew’s former inspector. It follows that Bartholomew was engaged in book reference earlier. Subsequently, he went by the monastic name of Elder Joseph. The Church of Alexander Nevsky was located in the Kremlin. Khavsky Ancient. Moscow, § 19. The book of hours, published in 148, in July, was received by the envoys: Archpriest Joachim of Alexander Nevsky, Archpriest Mikhail of Chernigov, the cleric of the Great Cathedral Ivan (Nasedka), Elder Savvaty, Deacon Ivan, and Sixth (No. 34, l. 23). Thus, there were six inquirers. Archpriests: Joachim and Mikhail did not receive salaries and their receipts are not available. In the current November 161... the great sovereign, His Holiness Nikon, Patriarch of Moscow and All Rus', did not indicate that the book inspector Sila Grigoriev should be at the book office, but ordered Elder Matthew the Kryloshanin to be in his place in the inquiries of the Savior of the New Monastery. The decree of His Holiness the Patriarch ordered the book records of the Andronikov Monastery to Archimandrite Sylvester. July D., from memory from the order of the large palace, signed by clerk Smirnov Bogdanov, he was ordered to Elder Matthew the sovereign’s salary to pay forty rubles against Elder Euthymius and for the current year 161, and continue to give with his comrades (No. 51, l. 8). In his place, according to memory from the order of the large palace, signed by clerk Smirnov-Bogdanov, Elder Euthymius was ordered to be among the inspectors of the Chudov Monastery and the sovereign’s annual salary was 40 rubles (ibid., fol. 3 vol.). As a special favor, he was allowed, instead of the non-monetary issuance of printed books due to the inspectors, to “give them in money, which books were not issued to Elder Euthymius against his brotherhood of inspectors” (No. 51, fol. 108 vol.). In 161, among the persons who received the sovereign's salary in books, the Blagoveshchensk archpriest Stefan Vonifaniev is mentioned, to whom “twenty books of the apostles were given in tetratech without money.” His name is placed above the inspectors and occupies this place permanently. Already in 1654, Neronov reproached Nikon for taking Arseny as an investigator (Makar. Nikon in the case, corrected ts. book. 58). Printed consumable books The court does not determine, therefore, the year Arseny assumed the position of inspector (About Arseny Makar. I. O. Ts. vol. XII, Review. 341. Biblical words. 24). Cathedral churches of the Nativity of the Blessed Virgin Mary, which is at the empress's entrance. In the expense books, he is not called a clerk, but his name is placed especially at the head of them directly behind the clerks, where he signs for the receipt of the salary. He also stands out from the inspectors in the part of the entry where it comes to granting them books: “yes, the sovereign’s salary to Elder Arseny Sukhanov, and the book inspectors are 4 people, and the clerks of the printing order for the book are without money” (No. 61, l. 5). In 183, he is called a former inquiry officer and Elder Euthymius was compared with him in terms of salary (No. 66, fol. 35 vol. Cf. Slov. Bibliol. 93). He revised the words of Basil the Great, Gregory the Theologian, Athanasius of Alexandria and the book of Heaven by John of Damascus, in a translation made by Epiphanius of Slavenetsky and published in Moscow in 1665. “And these holy books are testified, says the preface, in the printing house from Greek old written and printed translations of the holy Mount Athos, your holy mountain Archimandrite Dionysius with his minions” (Stroyev. Description of old printed books Tolstoy No. 136). In June 177, on the 14th day, the great sovereign indicated... his great sovereign at the book printing yard at the book board would have the former abbot of the Putivl Molchensky Monastery, Sergius, as a reference officer, and his great sovereign’s salary would be 40 rubles (No. 66, fol. 24 vol.). Joseph Bely, while in the inquiry office, turned out to be drunk and incompetent. In this state, he allowed himself “to make some unnecessary words out of drunkenness,” for which he was interrogated by the bishops. Fellow inspectors gave him a good review. As a result, he was forgiven and his fate was left to the merciful discretion of the sovereign. In 182, by personal decree, Pavel, Metropolitan of Sarsk and Podonsk, commanded “the former inspector Joseph the White to continue to be a book inspector” (See appendix G.). Elder Euthymius, a student of Epiphanius of Slavenitsky, was one of the most active investigators and a prolific translator of various books from Greek into Slavic. His translations were distinguished by the originality of the language and extreme literalism (See Description of the river Sin. Bib. II. 2, pp. 42, 493 and many others). Patriarch Joachim entrusted him with the last edition of the service menias, which were being prepared for publication in 198. But Euthymius set to work unsuccessfully and made many strange sayings, arbitrary additions and amendments in the translation. For this he was removed from the position of inspector. However, Euthymius continued his studies as a translator until his death and outlived Patriarch Joachim. This can be seen from his preface to the translation of Simeon of Thessalonica (Description. Handbook S.B. II, 2, 495). Review. p. 380. In the service to Prince Daniel, Karion says about himself that it was “created by the worst priest Karion Istomin, director of the printing book yard” (Cf. A.E. IV, p. 372). The monk Sylvester was not given a salary for 197 and he was not ordered to be at the book board, and on March 197 at 12, by decree of the great sovereigns and with the blessing of His Holiness the Patriarch, the book board ordered Hieromonk Timothy (No. 89-197) to be a reference officer for his place in Sylvester. According to the library catalog. No. 1373. About Feofan, who was first a book guardian and then a clerk at the printing yard, see above. Wed. Review spirit. lit. § 240. Words. bibliol. page 306. We disagree with the conclusion expressed in the Description of Hands. S. B. III, p. 346, according to which No. 394 compiles a copy of manuscript No. 393. In our opinion, on the contrary, No. 393 represents the latest edition. For considerations and instructions regarding these corrections, see Description. S. B. III, 327. This change is in connection with the decree of 177, about which see above.