Б. Богослужебный устав с появления полных списков его с IX века

Now the liturgical charter needed to be defined only in the smallest particulars and details, and its history from that time on should take on the character of an explanatory Typikon. Our Typicon for the 9th century. ideologically already formed. Now complete lists of it could appear, which, thanks to the main previous work, could differ from each other in insignificant ways. But soon such a difference between them disappeared, and a single liturgical charter appeared for almost the entire Eastern Church. Charter of the Great Church of Constantinople and song sequence However, even now such a unification was long prevented by the existence in the sphere of action of this more and more unifying charter - the existence of a completely different liturgical order from it, rivaling, if not surpassing it in its antiquity - an order that was long held in the main church of the world capital - St. Sophia of Constantinople and in churches of other significant cities. We mean the so-called charter of the Great Church of Constantinople and the rite of song following, close to it, if not identical with it. Daily service of St. Sophia of Constantinople is still a mystery, despite the fact that the complete Typikon of this church from the 9th century has reached us in more than one edition. 1576 and several other monuments of this worship. In this Typikon, only the features of worship for each day are indicated, and even more ritual ones; nowhere is its full rite given and there are very few hints about any of its components. To understand these few hints, one must keep in mind that the Typikon of the Great Church, i.e. Sophia of Constantinople, refers to the services of the so-called “song succession” (ᾀ σματικὴ ἀκολουθία). His order is described in detail by St. Simeon, Archbishop Thessalonica († 1430), who calls it a follow-up to the charter of the Great Church,” adopted in all cathedral churches, but adds that since the capture of K-pol by the Latins (since 1204), this rite has not been observed even in the “royal city” itself, much less in other churches, and that in his time this rite was observed only in the Solunsky Cathedral. The name "song" of St. Simeon is explained by the fact that in this sequence “nothing was said without singing (χωρίς μέλους) except the prayers of the priest and the petitions (litanies) of the deacon” 1577. Such a rite of worship could naturally have been formed in the magnificent church of St. Sofia, built in 532–538 by Emperor. Justinian, which was the main palace church and was equipped with a large staff of clergy and singers. The divine service here could not but be distinguished by special solemnity and not receive some features in comparison not only with monasteries, but also with parish churches. The presence of the emperor at the divine service required not only solemn greetings, but also some adaptation of the divine service to him, in which he sometimes took an active part (he performed incense, participated in the entrances). In such a service, some parts could receive special development and elaboration, while others could be placed in the background and even disappear. It was not easy for worship in such an environment to receive (since it did not allow for a special duration) and any additions, especially of a monastic (ascetic) nature, such as the obligatory singing of the entire Psalter for a certain period (kathismas and biblical songs, i.e., the canon) 1578. We see all this in the charter of St. Sophia and the song sequence set forth by St. Simeon Sol. But we must remember that the rite of song following, given by St. Simeon, is 5 centuries distant from the Typicons of the Great Church that have come down to us, during which K-pol and St. Sofia survived such shocks as destruction by the Crusaders. After removing the last St. Sofia ceased to be a palace church, since the emperors settled in another palace and were present for divine services in the Blachernae Church, and in St. Sofia was visited only on special occasions. This could not but affect its rules in the direction of reducing solemnity and moving closer to the usual monastic-parish services. In any case, the song rite of services given by Simeon of Thessalonica cannot be transferred in its entirety into the practice of St. Sofia IX-X centuries. and finish off the frequent omissions of her then Typikon. The same must be said about other monuments of the song sequence and rites of the Great Church that have come down to us, which for the most part are no older than the 15th century, such as, for example: “The rite (τάξις), observed at Vespers, Matins, Divine. liturgy and consecration of a bishop" in a canonical manuscript collection of the 15th century. Russian St. Andrew's monastery on Mount Athos 1579, meaning St. Sophia, but later than the surviving complete Typicons, a time (he, however, describes exclusively the patriarchal and royal exits and contains almost no liturgical instructions; “following the song vespers” in the Typik. Jerusalem Bible. XVI century 1580, etc. (These monuments are important only for those that can complement Simeon of Thessalonica). The same cannot be said about the op. “De officiis aulae” Byzantinae”, attributed to Emperor Constantine VII Porphyrogenitus (912–959), but must have been finally edited in the 11th century: the liturgical instructions they sometimes give are close in time to the practice of the surviving complete Typicons of the Great Church and can be used to explain and supplement them. the explanation and, in any case, these Typicons confirm the message of St. Simeon, that the Great Church had a unique rite of service, rightly called “song”, different from the then practice of the monastery, and perhaps other churches, and partly coincided with the “song-following” of the era of the Thessalonian Saint. Vespers and Matins according to the Typicons of the Great Church of Constantinople in the 9th-11th centuries In addition to the liturgy, the Great Church of the 9th-11th centuries. Apparently, the services included only Vespers and Matins, sometimes (on holidays) after Vespers - παννυχίς (all-night vigil - in addition to Matins) and during Great Lent the service of tritect. There is no mention of a clock. From the composition of Vespers it is indicated, at least sometimes, as the beginning of it, “Incline your ear, Lord,” i.e. ps. 85, which began the vespers of song following according to Simeon of Thessalonica, - followed by some “το τελευται ον” (should be the last antiphon of the initial antiphons of vespers: see below) and “I have cried to the Lord” (always); after the Lord called, the troparion or “3 small antiphons” are indicated (sometimes they are after the prokemene) or immediately “εὐχὴ συναπτ ή μετà αἰτήσεως”, i.e. the litany must be great or especially with a petition (sometimes this is after the prokeimenon and antiphons), then the entrance (sometimes), the prokeimenon and readings (paremias), in conclusion there is always a troparion, sometimes three times with the verses of the psalm καì τὴν περισσὴν (i.e. the troparion in conclusion; so on the eve of Pentecost, and then deacon “Wisdom”, and the reading of the apostle begins before the requiem) 1582. – There is even less indication of the composition of Matins. It is usually called “ἄμωμος” (Immaculate), i.e., undoubtedly, Psalm 118, indicated in the 1st part of the Matins song sequence and by Simeon of Thessalonica; The Immaculates were divided into 3 antiphons, and on the third the troparion was sometimes placed and there was an entrance 1583. Apparently, on more solemn Sundays (Cheese Sunday, Vaiy, Antipascha, Myrrh-Bearers) and days related to them (Lazarev and Great Sat., on Easter until Wednesday inclusive, Sat. 2 after Easter for the sake of the memory of James, brother of the Lord, on Ascension and Pentecost) 1584 according to the Immaculates, some kind of “ Εὐλογητòς "("Blessed", maybe verse 118 of Ps. "Blessed art thou, Lord" in a particularly solemn performance or with some refrains in the foot of the current troparions to him). On immovable great feasts there is no mention at Matins of either the Immaculates or εὐλογητòς, but in the place of both in R.X. there are 18 antiphons σύν του μεγάλου (from “Great” - must be the beginning of some song), one of 2 troparia, then another troparion on “God the Lord”; Consequently, on all fixed holidays (and perhaps on some Sundays, since the matins of some of them also begin with the indication of the troparion on the 50th psalm) “Immaculate” was not sung and must have been replaced by another psalm. In the RKP. Moscow charter Synod. bib. No. 333–391 XIV century. (fol. 150 vol.) there is an article under the title: “and these kathismas are a holiday according to the charter of the cathedral church,” indicating one kathisma at a time on the most important holidays and the faces of Sts. (the most ancient Studite charters also know such kathismas): on the Nativity of Christ - the 10th kathisma, Epiphany. 16, Conversion 12, Air. 13, Vozn. 7, Sosh. St. D. 19, Usp. 17, Intro. 6, saints and unmercenaries 5, martyrs 9. perhaps these kathismas were replaced on the feasts of the Immaculate. All this can be called the 1st part of Matins according to the ancient Sophia Rule. The first part of the matins according to the Dresden list (the latest, but not later than the 10th-11th centuries) differs significantly from this type of matins given by the Patmo list of the charter (the earliest of the surviving lists); at the Exaltation here about Matins it is said: “the τò πρω τος (first, 1st antiphon?) of the day and the 12 antiphons with the canon are sung (μετà καί του κανω νος), and the polyeleos and Bless are sung.” What is meant here by canon, polyeleos and Bless (the song of the 3 youths?) is difficult to say, but it is unlikely that the first two terms have their current meaning. A further constant, if not the most central part of St. Sophia Matins was the 50th psalm; for all festive and many Sunday matins the troparion “εἰς τòν Ν” is invariably indicated, i.e. per 50 ps., sometimes 2 troparions; the troparion was sung, if not with every verse of the psalm, then at least with several; in the Dresden list at the above-mentioned matins for each of the first five verses of 50 ps. and Glory a special troparion of 1585 is indicated. Except 50 ps. mentioned in this part of Matins “Glory to God in the highest” 1586 (great doxology). – Based on these fragmentary and incomplete instructions, of course, it is impossible to form a complete idea of ​​the rite of Vespers and Matins with St. Sofia, 9th century; nevertheless, it is hardly accidental that such prayers as the Lord grant and now let us go at Vespers, as the initial morning psalms (six psalms), biblical songs and the Gospel at Matins are not mentioned, especially since some of these parts are not mentioned by Simeon of Thessalonica. Their absence is all the more strange since they were part of the services, at least in some places, already from the 4th century. and some not only in the east, but also in the west. If the silence about them is not accidental, then is this not a reduction in services for the palace church? Nevertheless, the rite in general bears the stamp of the deepest antiquity: the limitation of hymns (troparia) similar to Western rites and the predominant position of antiphons and prokeimnes (responsories). Given to St. Simeon, the rite of Vespers and Matins already contains a number of layers from other statutes (monastic and, presumably, parish churches). We will present it, completing and explaining St. Simeon according to the data of the two above-mentioned monuments (“Rite” according to the Athonite manuscript and song vespers according to the Jerusalem manuscript). Before the beginning of Vespers, the church was filled with incense (not by incense, but should be, as we do now before Easter Matins). “The priest, standing before St. meal,” exclaimed: “Blessed is the Kingdom”...; not “Blessed is our God”..., notes St. Simeon, “for this is not usual in the rite of song, since this (the last exclamation) relates only to the Old Testament Scripture...thus, only the following of the liturgy remained (in relation to the initial exclamation) faithful to the ancient rite.” But in the rank of the Athos manuscript of the 15th century. exclamation - Blessed is God or Blessed is the kingdom. After the petitions of the great litany, which in the “Sequence of the Song Vespers” of the Jerusalem Manuscript has a completely current composition, the singing of 3 antiphons begins; It is after “Stand up and save” before the “Most Holy Most Pure” at the great litany for Simeon of Thessalonica that the singers (οἱ ψάλται) sing “Hear me. Glory to you, O God,” and according to Jerus. RKP. the domestic proclaims “And hear me”; this is the second half of 1 verse 85 ps., which constitutes the 1st antiphon of Vespers; it was proclaimed before the singing of the entire psalm, either as its theme, or as a model for singing the entire psalm 1587; The introduction of this refrain into the litany before its end is characteristic, probably as a sign of the close connection of psalm praise with Christian prayer; at Simeon Sol. several others have been added to this chorus: O Lord, incline your ear and hear me, Glory to God in the highest, Fill heaven and earth with your glory, Blessed is the glory of the Lord (all angelic songs). After the exclamation of the great litany, the entire Psalm 85, “Incline, Lord, Thy ear,” is sung verse by verse for both faces, with the chorus to each verse, “Glory to Thee, God.” According to jerus. RKP. sings verse 1 of the psalm and the last chorus to it after Slava and now - the domestic. After 85 ps., according to Simeon, the priest says a small litany and the singer (ψάλτυς) after “Step in and save” sings “The Universe (τὴν οἰκουμένυν), alleluia.” Simeon of Thessaloniki puts “the universe” in grammatical connection with “Stand up, save”; but the analogy with the first antiphon makes us see in this word an excerpt of the psalm that made up the 2nd antiphon of 1588. The Jerusalem manuscript does not speak about this remainder of the 2nd antiphon and indicates after the 1st antiphon not the entire small litany, but with the “Most Holy Most Pure One.” After the small litany for Simeon, “the singer sings the prokeimenon according to the day, which is also called the last (τελευται ον) antiphon for the sake of other antiphons read before, but now abandoned; on Saturday at Vespers (as such a prokemna) it is said “May God rise again” (ἀναστύτω ὁ Θεòς).” In the Jerusalem manuscript, in place of this “prokemena” it is indicated “The Lord will astonish the Saints who are in their land (i.e. Ps. 15:3), alleluia, Glory even now,” perhaps this “prokeimenon” is not a Sunday one (although it was taken from a psalm containing a prophecy of the resurrection of Christ, and the entire psalm could be sung with this refrain), but for ordinary vespers and adapted to the memory of various saints. All these antiphons make up the introductory part of Vespers, followed by its main part: Ps. 140 “The Lord cried” with the refrain (ὑπόψαλμον) on one Sunday: “We glorify your life-giving rise, O Lord,” on another, “We glorify your saving rise, O Lord”; in the Jerusalem manuscript, the refrain is indicated: “We offer the evening sacrifice to thee, O Lord, even now receive thy saints and save us,” the chorus is obviously adapted (like the previous prokeimenon) not for Sunday, but for the memory of the saints. At verse 140 of the psalm “As the Lord is to you,” there was an entrance “with lamps and censers” (according to St. Simeon), which is why this verse, according to Simeon, pronounced the psalt (according to the Jerusalem handicraft domestic), turning to the west. bowing to the priest and “as if calling him, as bearing the image of the Lord”; at the entrance, accompanied by a prayer, as now: “Evening and morning and noon” and the exclamation “Forgive Wisdom,” according to St. “Resurrection hymns” are sung to Simeon on the pulpit and according to Jerus. manuscripts from the verse: “If there is iniquity”... one stichera is sung, and then another. During these hymns or stichera, censing is performed on Simeon by the priest or deacon, according to Jerus. RKP. deacon. The psalm ends with Glory even now. According to the “Rite” of the Athos manuscript, the entrance is made at “Glory”, and the exclamation “Forgive Wisdom” is made at the end of the stichera (as now). The prokemenon of the day follows, according to Sim. “The Lord reigns”, the litany “Rtsom all”... (according to Jer. rkp., according to S. “about all the faithful, kings and priests”) and a small one with an exclamation according to S. “Your is the hedgehog to be merciful”..., according to Jer. RKP. “For it is good”... Then the small antiphons, so named because they do not consist of entire psalms, but of 4 verses. 1st antiphon with chorus Prayers of the Mother of God..., verses ps. 114: I have loved, as... (in Jer. RKP.: As you incline your ear...) I am merciful and generous... I am well-pleasing before the Lord.... Glory even now. Small litany with the exclamation “For you are our God”... 2nd antiphon with the refrain “Save us, Son of God risen from the dead”..., on weekdays... “Wonderful among the saints” verses ps. 115; Believed, with the same words, But we humbled ourselves greatly. That I will render to the Lord... I will accept the cup of salvation... Glory. Only Begotten Son. And now. Most Glorious Mother of God. Small litany with the exclamation “How holy are you”... 3rd antiphon with the refrain “Holy God”... verses ps. 116: Praise the Lord, all nations... The truth of the Lord endures... For His mercy is established upon us... Glory. And now. During the singing of the Trisagion, everyone stands uncovered. The bishop blesses the people three times from his place. Then according to Simeon Sol. Litany “great” (extreme?) and “petition, i.e. Let us fulfill the prayer” (petitionary litany). After it, according to the Jerusalem manuscript, “a dismissal (i.e., troparion) of the day and dismissal.” For Simeon of Thessalonica, the end of Vespers is more complicated. On Sunday, after the litany of petition, “there is a litany behind the pulpit (not in the vestibule!) to propitiate God for all the faithful; after the singing of the Sundays (stichera) versewise (των ἀποστίχου) and glory and now from the priest there is a prolonged prayer (ἐκτενής δέησις) and the Lord has mercy according to custom, as if before the tomb of Christ and after Hear us God release (troparion) and release. If it is an ordinary day, there is no litia, but absolution is pronounced. when the priest goes out, as it were, to a litia and stands behind the ambo, while singing to the Virgin Mary. after this the priest exclaims: Let us pray to the Lord. For you are our enlightenment, Christ our God, and we send glory to you... The last of all prayers is the prayer of adoration and dismissal, and so it is at matins and at every service” 1589. The Jerusalem manuscript does not speak about the prayers of the priest in the rite of vespers, obviously because this was not part of its task. Simeon Sol. indicates the continuation of Vespers with three prayers in certain places: on the 1st psalm, at the entrance and the prayer of adoration and dismissal, and the fourth “Lord, merciful and merciful” is cited as an example of the fact that “other prayers of Vespers have thoughts in relation to the psalms of the antiphons and expressions are borrowed from them.” Therefore, Simeon Sol. I did not set out to indicate all the prayers of the priest at Vespers. it can be supplemented here by the ancient Euchologies, which, without giving the rite of Vespers, as well as Matins, cite only the prayers of the priest at one and the other service, and in many of these Euchologies it is the sung Vespers and Matins that are meant, as the inscriptions of the prayers show. Although most of these prayers are identical with the current prayers of lamps, secretly read by the priest on the opening psalm, they are inscribed in some Euchologies of the 9th-13th centuries in a very characteristic way: “prayer of the 1st antiphon” (current 1st lamp), “prayer of the 2nd antiphon” (current 2nd), etc.; The current prayer of entry is mostly written, “I cried the prayer of the 8th antiphon before the Lord.” Following these 8 prayers, some Euchologies have a second row of prayers, sometimes with a new count of antiphons, and the so-called St. Simeon of Thessalonica (as in the lists of the Typikon of the Great Church of the 9th-10th centuries) “small antiphons”. So Euchologius of the Barberine Library in Rome No. 77 of the 8th-9th centuries, Cryptofferatsky so-called. Vissarion of the 9th century, Sinai Bible. No. 958 X century, Paris National. bib. No. 213 XI century, Barberinova No. 88 XIII century. and Trebnik Mosk. Synod. bib. No. 675/371 XIV-XV centuries. have “after the prokemene and the Lord have mercy,” therefore, prayers: 1) “the prayer of the (1st) antiphon, in which the “Prayers of the Mother of God” are sung: “Blessed are you, the Lord God of us, who enlightens the day with the light of the sun.”... (identical with one of the current prayers of Pentecost): with the exclamation “You have mercy”... 2) Prayer of the antiphon (2nd), in which the Only Begotten Son is sung: “Lord, deliver us” (identical with the prayer of Pentecost and Great Compline) with the exclamation “Benevolence and goodness”... 3) Prayer of the antiphon (3rd) trisagion: “Great God, eternal”... (concluding a petition for the worthy chanting of the trisagion), with the exclamation: “How holy art thou art”... 4) Prayer of the catechumens according to the trisagion: “God knows the secret”... with the exclamation “Yes, and these are with us”... 5) Prayer of the faithful 1st “Lord our God even now”... with the central petition for putting on us fully the armor of the Holy Spirit against the spirits of malice and with the exclamation: “As befits you”... 6) Prayer of the faithful 2nd “Lord God in the unapproachable inhabited light”... with a request for the enlightenment of the eyes of our souls and with the exclamation “For Your power”, 7) Prayer or dismissal “Great and Most High God”..., identical with the current 7th lampstand with the exclamation “For he is good and a lover of mankind”... 8) The current prayer of adoration with the exclamation “Be a power”... To this series of prayers, some monuments (Ilitarius or Kondakion Sinai Bible No. 956 of the 10th century, mentioned Euchologius of Paris. National Library No. 213 of the 11th century and the Trebnik of the Moscow Synod. Bible No. 371/675 of the 14th-15th centuries) add three more: a) “a prayer spoken in the skevophilakia of the warehouse ( καταγύρων - in the sacristy)”, which is indicated to be said after the exclamation “We will go out in peace”, concluding a petition to make us holy vessels, with the exclamation “How holy are you”... b) “a prayer said in the great baptistery (baptismal room) at the end of Vespers”, concluding thanksgiving to God, who has made us worthy of the lot of saints, who has delivered us from power darkness and placed him in the kingdom of his love; after “Peace to all”, “Your Chapters”... also c) a prayer concluding thanksgiving for rebirth by water and the Spirit in a request to preserve the grace of baptism in us with the exclamation “For you are God of us, a God of mercy”... 1590 in this way the believers were accompanied by prayers when leaving the church right up to the porch; It is remarkable that according to the Ambrosian rite there are special prayers and responsories in baptisterio at Vespers and Matins (see above, p. 353). Regarding prayer for the catechumens, the Cryptoferratian Euchologius notes: “you should know that the catechumens (i.e., prayers for them) do not always occur at Vespers, but only on Thursday and Tuesday, and on these days, not unconditionally, but when there is no liturgy or litany in the church.” Consequently, in the 9th century. although prayers for the catechumens and special prayers for the faithful existed even at Vespers (and Matins, as we will see), they were already close to disappearing. The silence of Simeon of Thessaloniki about them suggests that by his time they had been abolished. – According to the “Rite” of the Athos-Andrews Manuscript, before the dismissal of Vespers, “everyone sings together: “God establish our kings, unto her (ναì), Lord, preserve the holy kingdom from for many years,” and also: ν Κύριε φύλαττε “; upon fulfillment of this, the patriarch should glorify (should say “glory to the Father” ... “Glory to Thee, Christ God”), and there is a dismissal from the priest, then, according to custom, the clergy again chant in a loud voice “Long-lasting (πολυχρόνιον) 1591 make God holy. kingdom from for many years", and "Τòν δεσπότην"; the patriarch blesses the people while singing Εἰς πολà ἔτη; he is escorted with lamps to his cell, where he again blesses him while singing Ispollus 1592. Matins in Sophia of Constantinople, 12th century. according to the testimony of a Russian traveler, “first they sing in front of the royal doors in the vestibule, and when they come out they sing in the middle of the church, and the doors open to heaven, and the third they sing at the altar” 1593. According to the description of Simeon of Thessalonica, the song matins began with the exclamation “Blessed is the kingdom”..., followed by τà εἰρηνικά (“peaceful” petitions), i.e. Great Litany; on it the singer (ψάλτης) begins, in the same way as at Vespers, singing the first of the three initial psalms of Matins Ps. 3 “Lord, have you multiplied everything,” precisely after “Stand in, save” .... the singer sings an excerpt from Art. 6 of this psalm, expressing its theme, with the refrain of the psalm: “And I fell. Glory to You God." after the litany, a psalm is sung in verse, starting from Art. 6. “I fell asleep and fell asleep” with the named chorus; to ps. 3 ps join. 62 “O God, my God, I pray to You in the morning...” and ps. 133 “Behold, now bless the Lord...” with the same refrain, which on holidays and weeks of the forefathers and fathers is replaced by “trinity” (τà τριαδικà): “Glory to Thee, Father, Glory to Thee, Son, Glory to Thee, Holy Soul” and “similar” (καì τà ὅ μοια)yu The chorus is repeated on Glory, and And now and in conclusion (περισσὴν) in a higher voice. while singing this three-psalm, which replaces the current six-psalm, the priest reads the morning prayers. The Three Psalms concludes with a small litany, after which the singing of Psalm 118 begins, beginning in the same way as other psalms, i.e. with the singer’s proclamation of his theme and chorus: “Innocent on the journey. Alleluia" (it is remarkable that this proclamation is not inserted into the previous small litany). Alleluia serves as a refrain only for the 1st and 3rd articles of the psalm, while for the 2nd article the chorus “Give us understanding, Lord,” which is proclaimed in the small litany between 1st and 2nd articles; in the next small litany, before Article 3, “To the Universe. Alleluia." The 2nd article begins with “Thy hands”, the 3rd with “Look upon me” (like ours). When singing 118 ps. The priest Kadi first turns the porch, making a circle along its walls (at the censing of which the people retreat from them) from the place on which he stands, on holidays - in advance of the lamp and with a small illumination of the vestibule; At the end of the censing in the vestibule, the singer exclaims: “Blessed are you, Lord,” and the priest quietly: “Forgive Wisdom.” After the vestibule, the still closed church is censed, into which the priest enters through the side doors, and then the altar is censed. Leaving the censer in the last one, the priest takes the altar cross from there and, entering with it into the vestibule through other side doors, places the cross in front of the main doors from the vestibule to the church. On verse (170) of Ps. 118: “Let my petition come before you, O Lord,” a solemn entrance is made from the vestibule into the church: the priest opens the gates with a loud voice and sings the “entrance” (τò εἰσοδικòν, - it should be, as now, the verse of the psalm suitable for the holiday) with alleluia and, holding the above-mentioned cross, on which three lighted candles are fixed (the embryo of the current Easter rituals), while reading the prayer of entry and blessing it with the words “Blessed is the entrance of your saints, Lord,” enters the church with the deacon and the bishop, if there are any, through the main doors, while the people go through the side doors (the embryo of the custom does not enter the royal doors for the laity); the priest goes to (πρòς) the altar, before which he places the cross, and (of course) stands in front of it himself, and the bishop goes to his stasidia. The singing of 118 ps. ends, after which the song of the 3 youths is pronounced with melodic singing (φάλλεται μετà ᾄ σματος ἐμμελου ς): “Bless all the works of the Lord the Lord” with chorus “Bless” also with the current conclusion, i.e. instead of Glory “Let us bless...” And now – conclusion (περισσὴ) “We praise and bless”... and with the addition of the Mother of God; “For you an insurmountable wall and affirmation of salvation2. (thus, only one of the biblical songs was sung, as in the Western ranks on Laudes; cf. about St. Auxentius on p. 356; this “one-song” developed into a two-, three-, four-song and a complete canon). The song of the 3 youths was followed by the reading of the synaxarion or another, and was followed by the oldest and central part of matins - the 50th psalm, sung for both faces in verses with the “dismissal” (troparion) of the day, holiday or saint; to the verse “Do not reject”..., in simple days only, apparently, “The Intercession of Christians” was sung..., to Glory, “The Only Begotten”..., to And now... “Glorious...”; on the holidays of Glory and Now - holiday. For 50 ps. under Simeon Sol. canons were sung on 8, if there are two of them, on 6 to the great saints, and on 4 on weekdays; this is St. Simeon calls the matins of song a useful innovation, which, apparently, began only in his time. The canon and exapostillary were followed by “Praise.” The choruses to these psalms, sung in two verses, were as follows: for the first 6 verses, “A song befits you to God” (“from this it appears,” notes St. Simeon, “that the song matins gave the occasion to the monasteries at the beginning,” i.e. psalms of praise, “A song befits you to God”), to the next 6 verses, “Give glory to God,” to the next 4 verses; “To him is due praise,” therefore, 2 verses: “Glory to Thee, Holy Father,” therefore, 2: “Son of God, have mercy on us,” therefore, 2: “Spare us, O Lord, for the sake of Thy Holy Spirit.” therefore, 4: “Son of God, have mercy on us,” on the last 2: “Glory to you who showed us the light.” Then the song of Zechariah is sung (deliberately - after all the Old Testament material of Matins) with a refrain for each verse of the 1st verse, on Glory the voice is “Blessed is the Lord Jesus, for you have visited...”, on And now - the same and the conclusion (περισσὴν) “Let us all sing to the Mother of God, by her the reception of the fallen forgiveness and the intercession of our souls." The reader, taking the cross in his hands and standing on the pulpit, begins the “great doxology” which the singers continue. “On Sunday Praise is pronounced in voice with choruses (ὑποψάλμων, i.e. above-mentioned?) and at the end (εἰς τò τέλος) the stichera of Sunday, a holiday or a great saint, the Morning Glory (stichera), on which the entrance of the priests with the cross and the Deities. Gospel"; the latter rises with the words “Forgive Wisdom,” then “And now, Most Blessed,” the reader with the cross begins a great doxology, the singers sing it in song, and the priests in the altar pick up the words “there is good will in men.” Next, the troparion “Today is salvation” or “He is Risen” is sung alternately “three times in sweet voices, both by the singers outside (the altar) and by the priests inside. Then “Rise up, Lord” (prokeimenon), reading by the presbyter of the Gospel on the pulpit, “prolonged prayer (ἡ ἐκτενής δέησις – special litany), great petitions (petition litany), veneration and dismissal” 1594. As for Vespers, Simeon of Thessaloniki almost does not indicate priestly prayers for Matins (they have already receded to the background) and here it needs to be supplemented with Euchologies of the 9th-14th centuries. But it is remarkable that while some of the most ancient Euchologies indicate evening prayers by the number of antiphons (“prayer of antiphon 1st”, “2nd”, etc.), these same Euchologies, for example, Cryptoferratian Vissarionov of the 9th century, Sinai Bible. No. 958 of the 10th century and other later morning prayers are simply numbered - 1st, 2nd (the latter calls one 4th prayer “the prayer of the 4th antiphon”); Of the hitherto examined Euchologii, apparently, only No. 962 Sinaisk. bib. VII century Evening and morning prayers are equally denoted by pure antiphons. As a result, the first 5-6 prayers, which for the most part are identical in the ancient Euchologies with the current prayers at Matins, are difficult to time to specific moments of the song matins. But the second half of the morning prayers, by the very inscriptions, is timed to coincide with such moments. So the current 9th prayer is inscribed “the prayer of the Gospel”, or “the 9th prayer before the Gospel”, or “the prayer of the 50th (i.e. psalm) 9th"; the current 10th prayer is inscribed in most Euchologies as the “prayer of the 50th”, i.e. ps.; then there are prayers “for praise” (εἰς τούς αἴνους) for the most part, the current 11th, for “Glory to God in the highest”, otherwise called the “prayer of dismissal”, or directly “dismissal” - for the most part, the current 12th; the last prayer for the most part, the current “bow.” Euchology of Cryptoferrat Vissarionov, 9th century, Paris. National bib. XI century No. 213 and the Slavic Trebnik Mosk. Synod. bib. No. 371/675 of the 14th century, in addition to these prayers at Matins, like Vespers, they also have 1 prayer of the catechumens and 2 of the faithful (before the prayers of dismissal and adoration), and the first Euchologion and Breviary make the remark about these prayers that they are read, “when there is an entrance, Glory to God in the highest is said, the trisagion and the prokeimenon,” more particularly: “when (some) are sung 12 prokimnov, precisely on Tuesday and Thursday of the two weeks before meat emptying (next. from the week of the Publican), on meat-free and cheese-free days, if there is no liturgy or holiday on these days”; the prayer for the catechumens with the litany (λιτανεύοντος) of the deacon and prayers for the faithful are said after the special litany; after these prayers, the litany of petition 1595. Without a doubt, earlier these prayers were said at every Matins and Vespers, but by the 11th century they remained part of Matins for at least only the weeks preparatory to Lent (they were not said during Lent, probably because Matins there was not solemn and the Liturgy of the Presanctified was served daily). This was the final step towards completely removing them from these services. Requiem service according to the charter of the Great Church In addition to Vespers and Matins, the Constantinople Sophia Rite sometimes also had a “requiem service” service. It is not known whether it ever fully lived up to its name (“all-night vigil”) in duration. The Patmos manuscript of the statute of the Great Church appoints a memorial service only in the 4th or 5th week of fasting and notes about its composition: “there is a memorial service in Blachernae like this: in the evening two weekly readers (from Sofia) go to Blachernae; and one week-old performs (ποιει) there vespers and kontakion; the Trinity and the Midnight Office are performed by local (readers); and the other week performs Matins" 1596. Thus, the components of the funeral services here are kontakion, trinity (cited by Simeon of Thessaloniki) and some kind of midnight office. – The Dresden manuscript of the Rules of the High Church indicates a memorial service for the great holidays (so on Easter, June 29, September 1), mentioning on it the troparion, the 50th psalm and kontakion 1597. Its composition is unknown in more detail. – From this requiem, apparently, the requiem of the 1st week of Great Lent and the first three days of Holy Week differed significantly. Her rank is given by the Dresden manuscript of the Typikon of the Great Church, the St. Tomb Typikon of 1122 according to the RKP. Jerusalem Patriarchal Bible. No. 43, manuscript of the Alexandrian Patriarchal Bible. XIV century No. 144 and St. Simeon of Thessalonica all with small variations. Her prayers are given by Euchologia Sinaisk. bib. Nos. 956, 958, X century, 962 XI-XII centuries. and the mentioned Trebnik. The memorial service began with the prayer behind the pulpit of the presanctified liturgy with the exclamation: “Blessed is the kingdom” (Drezd. RKP.) and singing from the singer (Simeon) 90 ps. with the conclusion: “Put the Most High” three times, Glory even now (Drezd. RKP.). while singing the psalm, the priest, saying a prayer, takes the sacred vessels to the skewophilia. After the psalm of the litany συναπτὴ (Sim.), the first funeral prayer: “Who is in time” (Drezd. rkp.), expressing with the words “For Thy works are magnified”... the surprise of the goodness and wisdom of God in establishing day and night and asking for grace-filled enlightenment against the wrath of sin; exclamation: “As it befits You”... (This initial part of the requiem is not indicated by Aleksandr. RKP. and Svyatogr. Typ.). Then three antiphons were sung, consisting of psalms 119 “To the Lord in the time of sorrow”... with a chorus (ὑπόψαλμος – Sim.), i.e. troparem (rkp.) “For being generous” (Ὠ ς οἰκτι ρμων), ps. 24 “To You, Lord, I have lifted up my soul”... (according to the Holy Scriptures, typ. Ps. 120: “I have lifted up my eyes”...) with the troparion “The Doors of Mercy”... and Ps. 121: “Rejoice in those who spoke to me”... with the troparion “Lord have mercy on us” (according to the Holy gr. typ. to the 2nd antique trop. “Have mercy on us”..., to the 3rd “Many deeds”...). Psalms are sung (according to St. Simeon) by both faces in verse, but Alexander. and Drezd RKP. from each psalm, only 4 verses are indicated for singing from Glory and now in conclusion (περισσὴν - Sim.); The psalm begins with a singer (Sim.) or a domestic (rkp.) of the alternating choir. Three prayers were read on the antiphons; except for the above, transferred to the time of Simeon Sol. at the beginning of the memorial service, but indicated by the manuscripts on the 1st antiphon, on the 2nd antiphon the prayer “To you the invisible and unevening Light” .... asking for vigor, along with our bodily eyes, and our thoughts in contemplating the glory of God and in night singing; the exclamation “For you are sanctified and glorified”; on the 3rd antiphon the prayer “Who is the vigilant and unceasing praise”..., asking God to accept our nightly singing, lifted up in the likeness of heavenly minds; exclamation: “For Your power is Yours.”... With St. Simeon’s two last prayers with the prayer of dismissal “The Lord Almighty is incomprehensible”..., asking God for help to spend the whole night of our life in cheerfulness and to achieve in virtue the day of Christ, our God and Judge and his joy, in which there is no sorrow and sighing, with the exclamation “For it is good”... - all these 3 prayers were read on the second antiphon. the antiphons were separated by small litanies, the exclamations of which served, of course, as exclamations of prayers while they were read in their places; but under Simeon, the exclamation of the 1st small litany was the exclamation of the 2nd prayer, and the exclamation of the 2nd litany was the exclamation of the 4th prayer (dismissal). There was no litany for the 3rd antiphon, but 50 ps. directly. on both faces in verses with the refrain (according to Sim.): “Merciful Lord, have mercy on us”... On the 1st antiphon (according to Drezd RKP.), or the 3rd (according to Sim.), or 50 ps. (according to St. Typ.) the patriarch or priest with a candle in his hand or preceded by a candle censes the altar and church, saying (according to Drezd. RKP.) “Glory to Thee, Christ God, praise of the apostles”... 50 ps. prokeimenon “The Lord will give strength to his people”..., verse: “Bring to the Lord”... (according to Drezd. RKP.) or ch. 4: “Hear us, O God, our Savior”... v. “The song of God in Zion is fitting for you” (according to the Holy Gregory. Typ.), “Let us pray to the Lord”..., “For you are holy,” “Every breath” and the Gospel (according to the Dresd. RKP in the 1st week of Lent - Luke. “Watch so that you will not be deceived”... according to the Holy Gregory - daytime morning). The song “Immaterial Nature” is sung... (now at Weekly Compline), according to St. Gregory. - troparion of the day and theotokos, “Lord have mercy” 12 times according to St. Typ., 40 times according to Dresd. RKP., three times by the singer and 100 times by all according to Simeon. At the same time, the priest (according to Sim. secretly) - a prayer of adoration: “Lord our God, incline our hearts into obedience to God. Thy commandments and turn away the eyes of our understanding, not to bow down to the vanities of this world, but to look at the beauty of Thy glory,” the exclamation: “As you are our God, to be merciful”..., “Lord have mercy” 3, priest: “Hear us”... 1598. – More complex and later (although also represented by manuscripts of the 10th century) is another rite of requiem, given to the RKP., which belonged to the Savvina Lavra now Jerus. Patr. bib. No. 24 X century, Triodami Vatopedsk. bib. No. 316 XI century. and Sinai 1206: six psalms (RKP. X century) or ps. 142 (Triod XIII century), alleluia with verses, ternary or troparia “Have mercy on us”..., canon; according to the 3rd hymn there is sometimes a small litany (from “Stand Up”... – Triodion of the 13th century), and a sedalene, according to the 6th hymn there is the same litany and kontakion (ibid.), the prokeimenon, Every Breath and the Gospel; after the canon, or only the trisagion and dismissal (RKP. X century), or 6 troparions of the Mother of God, the trisagion, troparia “Have mercy on us”..., litany “God have mercy on us”... with a petition for kings and other persons at will, prayer: “Most gracious and merciful”... and dismissal 1599. On cheese Wednesdays and Fridays, on all ordinary days (Monday - Friday) of Lent, on Passion. Mon., Tue., Wed. and Friday The Great Church of Constantinople and the churches that followed its charter had, in addition to Vespers and Matins (and sometimes requiems), a special service of tritekti (τριτοέκτη or τριτέκτη), performed at 6 o'clock (12 o'clock) of the day. this service replaced all the hours that the Great Church did not have, and the full liturgy (pre-consecration was performed on the same days after Vespers) and, according to the remark of Simeon of Thessalonica, “Followed the rite of the great St. Liturgy before the Great Entrance,” or more precisely, “had the image of a clock, hence its name and the image of St. liturgy." the contents of the service show 1600 that it was intended initially for the catechumens, and then for the faithful, who were considered during Great Lent in the position of penitents and, as it were, just catechumens (see above, p. 276). in contrast to the other three services Vel. The tritekti church in all monuments of the Sophia Rite (lists of the Patmos and Dresden Typikon, St. Simeon, Sinai Euchology No. 958 of the 10th century, etc., giving his prayers) has a very similar rank. After “Blessed is the kingdom”... the great litany (τà εἰρηνικà), 3 antiphons on ch. 7, 3 and 6 (Drezd.) or “We are saved, the Son of God, singing thee alleluia,” ps. 100 “Mercy and judgment”... with “Only Begotten Son”... (Drezd.) or Alleluia (Sim.). For 1 and 2 antif. small litany; at each antiphon there is a prayer (according to Sim. - secretly); 1st “God sits on the cherubim”... asks that God look upon us, arouse our minds to praise His goodness, deliver us from the wiles of the evil one, and make us worthy of the Kingdom of Heaven with all the elect; exclamation: “For You are our God (Sim.: God has mercy) and You”... 2nd prayer “We pray to You, Lord God is extinguished”... asks God to be patient with us and to have mercy on us because of our weakness, to deliver us from temptations and the power of darkness and to place us in the kingdom of the Only Begotten; exclamation: “For the most honorable has been glorified”... 3rd prayer “Lord our God, His glory is inexpressible”... asks the merciful God to look upon us and all His people, not to give us over to sins, but to guide us to His will and show us as doers of the commandments, so that we will not be ashamed on the day of judgment; conclusion: “For it is good”... On the verse of the last psalm: “Walk in the blameless path”... there was an entrance, “without a lamp or a censer” (according to Sim. - “signifying the leading of the Lord to death, which happened at 6 o’clock, therefore the scarlet vestments”); the deacon again τà εἰρηνικà (Sim.) or “Rtsem all”... (Evkh.; Dresd: “litany”; Patm.: “εὐχὴ συναπτὴ χωρìς τω ν αἰτήσεως "the litany is not petitionary; at the beginning of the service the litany is not indicated here), in which the prayer “Lord God of our fathers, give prayer to the one who prays”..., asking for hearing of prayer, forgiveness for sins and guidance in virtue; exclamation “For it is good”... (according to Evkh.; according to Sym.: “As befits Thee”...) The singers on the pulpit begin the troparion of prophecy (set now at the 6th hour), which the readers on the sole pick up and sing three times on both faces, the singers - glory is the end, prokeimenon (according to Dresd. with 2 verses), paremia from Isaiah (in the cheese week of Joali, in passionate Ezekiel) and another prokeimenon (set now at the 6th hour). Litany about the catechumens and prayer for them: “Lord Almighty” of the usual content in the current exclamation; upon removal of the catechumens, “from Wednesday 4 weeks. Lent (Evkh. Sim.) until St. Friday" (Evkh.) litany and prayer for those preparing for St. enlightenment" - current and 2 prayers of the faithful "Lord our God"..., the first of which asks God, who called us from polytheism, to keep us in His name, sanctify us in truth and send down bounties (exclamation: “For you are our God, a God of mercy”...), and the second asks to strengthen us in fear and strengthen us in our service (exclamation: “For be blessed...). Litany of petition, and long (“great” Sim.) “3rd prayer and dismissal.” “Lord our God, the only good one”... with kneeling (Evkh.), in which, according to St. Simeon, “mention is made of the crucifixion of the Savior, and of His resurrection, and of His Ascension, a petition is sent up, that the grace of God may come upon us, that He may strengthen and sanctify us, and in general everything necessary and useful is asked from God,” the exclamation: “As is your power”...: (according to Evkh. before the exclamation: “Intercede, save... The whole day is complete”... i.e., a petition litany), “Peace to all.” Adoration and his prayer: “Lord our God, who lead us on the throne of glory and see the abyss, look down upon our service with a gracious eye, bless all of us who have bowed our heads to you and lift up our horn in your favor,” exclamation: “Blessed be the all-holy name of your love for mankind”..., “Let us depart in peace,” “Let us pray to the Lord,” and “beyond the pulpit.” prayer." (Drezd.): Blessed is the glory of the Lord from His holy place, always now and ever and unto ages of ages." (About the last prayer, St. Simeon notes that it also “begins the litany”; perhaps it here replaced the litany) 1601. B Vel. Friday on the tritekty at the litany for those preparing for enlightenment after the exclamation “For the enlightenment of your head”... the deacon exclaimed “Those who are for enlightenment, proceed to lay on hands and be blessed”... and the recipients brought the children preparing for baptism to the patriarch, who, standing on the carpet, in front of the altar, blessed them each separately and blew on him 1602. – D.b. Throughout Lent, as was the case in the ancient Russian church in 1603, baptism was not performed and was postponed until Great Saturday, due to which the tritect of Good Friday, the last in Lent, was a solemn service for children preparing for baptism (reminiscent of Western confirmation). A prominent feature of the cathedral worship of Constantinople were litias or litanies (αἱ λιταì, in St. Simeon Sol. αἱ λιτανει αι). Previously, K-fields saw widespread development in the Jerusalem Church, where they were inspired by the desire to visit at every festive service all the places connected in any way with the remembered event. This was the case there, as we have seen, already in the 4th-5th centuries. (see above, pp. 155, 279–286); The St. Tomb Typikon of the 9th century also knows the same litias. according to RKP. XII century Jerus. Patr. bib. No. 43, where, for example, at Matins of Palm Sunday there were 6 litias (at Golgotha, Bethany, Olivet, Gethsemane, at the Sheep Font and again at Golgotha), at each of which a stichera was sung, there was a prokeimenon, a Gospel, a litany of “God have mercy on us” or “With all the prayers” (not the current composition, of course) and a priestly prayer; at the service of the Passion there were the same litias in each Gospel, but without the litany and prayer 1604. In the K-field, lithiums, apparently, have a different character: they were not so much of a festive nature, but of a propitiatory nature on the occasion of various social disasters (as already in the 4th century, see above, p. 165). But the most ancient charter of the Great Church also knows the first character of litia (festive). So according to Dresd. RKP. of this charter on Thursday after the week of all saints. “The Council of the Mother of God was held in the honest house existing in ancient Petra,” and from the Great Church a litany was sent to 7 quarters of the city, on the way to each of which a troparion was sung once or twice and litanies of 1605 were sung three times. The full and general (for different occasions) rite of lithium in the Great Church is given by Euchologius of the Paris National Bible. No. 213, written in 1027 and the Trebnik of the Moscow Sinon. bib. No. 371/675. The prayers indicated here are the same as those given by the Cryptoferratian Vissarion Euchology of the 9th century. The bishop entered the altar through the side doors for litia (as a sign of repentant humility); The service began without the usual solemn exclamation at the beginning with a straight peaceful litany, after which the subdeacon with the altar cross stands to the left of the bishop, and then (as if under the protection of this cross) reads the prayer: “Lord our God, remember us, your sinful and indecent servants”... of mournful repentant content with the exclamation “For I am good and a lover of mankind”... After the teaching of peace and adoration, the priest read another prayer, “Holy Lord, living in the highest”... of similar content, adapted to adoration with the exclamation “You are the hedgehog to be merciful”... The singers begin the troparion of the lithium, the bishop takes the Gospel from the throne, the deacon censes St. the meal and the bishop with the Gospel, which he, kissing him and the cross, hands over to the archdeacon. The procession begins: in front is a deacon with a censer, then a cross, an archdeacon with the Gospel and a bishop, supported by no one. Upon entering the third potamion (a strip on the church floor), the bishop stops, having the Gospel to his right and a cross to his left; and after the deacon says “Let us pray to the Lord,” he says: “Blessed is the glory of the Lord from his holy place always now.”... The bishop kisses the cross and the Gospel, a phelonion is thrown on the subdeacon carrying the cross, and the procession moves on. At the royal doors of the vestibule it stops again; the bishop turns to the east and prays, then, covering his head, continues on his way. Upon the arrival of the litia at the forum or other place where it is supposed to be, the singers glorify (δοξάζουσι, they sing the troparion, maybe from Glory even now), there is a special litany (ἐκτενιύς δε ή σεω) with her prayer (current), with exclamation which the bishop marks (σφραγ ί ζει) in front of himself; after the teaching of peace and adoration, the prayer of the latter is the same as at the end of the tritekti (the penultimate one there), with the exclamation “Be the honorable name of Thy love for mankind”... The singers begin the troparion and the lithium moves on to 1606. The lithium (according to the RKP. XI century and later) was of a slightly different composition on the New Year on September 1: at the beginning of it and on the way the trisagion was sung, upon arrival at the forum - three antiphons from ps. 1, 2 and 64 (“The song is fitting for you, O God!...) with refrains 1. “Protect me, Lord,” 2. Alleluia, 3. Troparion, chapter 3: “refuge and strength” with chapter 4: “Even before the Mother of God,” the bishop pronounced three litanies: “O in the world above... about kings and about the city and country with the 3rd “Lord have mercy” and the exclamation “How holy are you”...; prokeimenon, Apostle and Gospel of the current indictment; deacon litany litany (λιτα υ εύοντος) with “Great Lord have mercy” and the exclamation: “For you are merciful”...; with exclamations, the bishop blesses; prayer of adoration and troparion “All creation”... upon returning. (In general - the structure of the song vespers) 1607. Another type of worship. St. Tomb Typikon Along with the described type of worship, which is rightly called sung, from the very beginning of the present period another type existed and was no less, if not more widespread - the one whose description has been preserved to us in the story of the visit of Sophronius and John Moschus to Abba Nile of Sinai and which, therefore, back in the 6th century. has reached fairly complete development and considerable application. Differing in structure and composition, although it is not known exactly in what way, from the cathedral services of that time, this type of worship continued its independent life near the second, and at the very beginning of the 9th century. we find it in a number of churches, not only monasteries, but also cathedrals, and the difference between one and the other type has not decreased over time, but rather increased. So in the 9th century. we find him from the cathedral churches of the elder sister of the Great Church of Constantinople - in the Holy Sepulcher Church of Jerusalem. Comes from the 9th-10th centuries. an excerpt from the Typikon of the Holy Sepulchre, containing the regulations for only the passionate and Easter services of 1608, gives a completely current system for daily services: at Vespers 103 ps., kathisma, Lord called with stichera, prokeimenon, Gospel (sometimes; more often than now with us), Lord grant, stichera, Now you release and the dismissal “sedalen” (troparion), sometimes lithium; litanies are also mentioned, but their place is unclear; at Matins: six psalms, God the Lord or alleluia, kathismas and sedals, on Sunday blameless from Sunday. troparia, sedalens, 50 ps. always with troparia, canon, 3 cantos of sedalena, ipakoi or kontakion, 6 cantos of kontakion and ikos, sometimes the Gospel with the preceding Every Breath and Prokeemne, 9 cantos of exapostillary, psalms of praise and great doxology. After the doxology, the order is the same as now, different for festive and everyday matins. For the first, for example, on the week of Vai, after the doxology of the Gospel, not counting a series of litias (a purely local feature), litanies and dismissals; on weekdays, for example, on Holy Monday. “Glory to God in the highest” to “To those who lead,” the prokeimenon, proverbs and the Gospel (this, of course, is only for Holy Week), Vouchsafe, Lord, the litany, stichera and the Good. The Trisagion clock of the current composition, but after the Trisagion the holiday is immediately indicated (for example, on Holy Monday). Consequently, the structure of daily services according to St. Typikonu is completely different from a song sequence. With the latter, only the rite of requiem is common here (on Great Monday, Tuesday and Wednesday) and, in addition, at the 9th hour (on the same days) only one of his psalms and litanies is set “in song” with the rest of the composition being ordinary. Monastic worship of the 9th and subsequent centuries As for the eastern monasteries of the 9th and therefore centuries, we will not exaggerate if we say that most of their daily services were of the same type, identical with the described services of the Jerusalem Church of the 9th-10th centuries. and our current ones and different from the song succession. This can be seen from the surviving news about this service, mainly from the ancient liturgical regulations of various monasteries that have come down to us. The head of the monasteries of the 9th and subsequent centuries was now, at least for the western part of the Byzantine Empire, the Studite K-Polish monastery. A number of charters of the 11th-12th centuries constantly either refer to the Studite Charter or even call themselves Studite; Since the 12th century, more and more often, the charters call themselves Jerusalem and refer to the rules of the Savina Lavra. But the daily worship of both charters, one might say, is completely identical in structure, with the exception of two or three not particularly significant features, which depended not so much on the nature of the charters, but on their comparative antiquity (the lists of the Studite charters are, for the most part, older than the Jerusalem ones). The difference between one and the other group of statutes concerns more than the church year, the month. In order to show the extent of the spread of the type of daily worship under consideration and to acquaint with the features that different statutes had regarding the latter, it is necessary to give here a historical list of these statutes. Studii monastery, founded perhaps as early as the 5th century. (see above, pp. 259–260), in liturgical terms received in the 9th century. from his abbot, Venerable. Theodore the Studite († 826) 1609 had such a strong and definite structure that it immediately became a model for monasteries throughout Byzantium. This circumstance suggests that the daily divine service, which constitutes the main nerve of any monastic life, St. Theodore had to convey, so to speak, a special flavor, different from the practice of other monasteries of that time and somehow superior to it. In the same practice in the east of that time there may have been the same diversity as there was in the west, where, as we have seen, a number of abbots of the 6th-8th centuries. sometimes they gave very good various rites for daily worship, as we have seen, in the east there were two: the first could be called Jerusalem, the second Constantinople. It is possible, and very likely, that the K-Polish and other monasteries, following one or another monastic rules in the monastic order (for example, Pachomius V., Vasily V.), had divine services little different from the cathedral and parish. Only with such an assumption can it be explained why the liturgical reform of St. Theodora in the Studian monastery immediately put forward the latter and made him the legislator of liturgical practice for the western half of the Greek-Byzantine Church for centuries. If, now, the liturgical rite of St. Theodora represents a literal coincidence with St. Tomb of the same era, then the most natural, if not necessary, assumption is that St. Theodore the Studite borrowed this rank from there (he did not create it, which is generally not done by individual individuals - and what is especially incredible, given such a coincidence with another rank). This also speaks for the earlier, it must still be, under St. Theodore, adoption into the Studio Charter of the works of the Palestine-Sava hymn-writers: Andrei Kristky, Cosmas of Mayum and John of Damascus. If the liturgical rite of St. The monastery was common in the era of St. Theodore with neighboring monasteries, then it would not have received the name Studite. But borrowing from the Church of the Resurrection and from Palestinian monasteries the rite of daily worship, St. Theodore had to make some changes in it, which gave it the right to a special name. And it is clear in which direction these changes could be heading. It was natural to adapt the Palestinian rite of worship in K-pol to the rules of St. Sofia and cathedral churches. We see such an adaptation in the Studio Charter. Its traces in daily worship are the abolition of hours for many days and kathisma for some; in the church year, for example, presanctification. Liturgy daily in Vel. post. These features, however, belong to the Stud monuments. charter, which occurred later than St. Theodore, but the meaning that they have in them, as well as the commonality of all these statutes, vouch for the fact that they go back to St. Theodora. Daily divine service in the Studite Monastery of St. Theodore In the absence of a list of church rules that could be attributed to St. Theodore, on the question of the composition and type of daily services in the Studite monastery of his time, has to turn exclusively to the works of St. father. The latter allow us to say that services were performed in the monastery 7 times a day, starting from midnight 1610. The brethren were called to services with the sound of a beat. Consequently, psalms are mentioned on the clock: on the 1st - 5, on 6 - 90, on 9 - 85, on Vespers 103. At Matins, the reading of the life of the celebrated saint is mentioned 1611, at Compline - the announcement of the brethren by the abbot or one of the oldest monks - three times a week 1612. The liturgy, apparently, was not always celebrated on weekdays; At the Sunday liturgy, apparently, not all the brethren received communion; but others also received communion at every liturgy 1613. Hypotiposis and Diatiposis and daily services for them More can be said about the daily divine service in the Studite monastery attributed to St. Theodore Ὑ ποτύπωσις καταστάσεως τη ς μονη ς τω ν Στουδίον (“Inscription of the structure of the Studite monastery”) 1614 and very close to it in Liturgically, the will of St. Athanasius of Athos († c. 1000), founder of the oldest monastery on Athos 1615: Ἀθανασίου, forming part of Τυπικòν᾿ and ἤ τοι Καονικòν it (where, in addition to the monastic liturgical charter, there is a story about the founding of the Lavra of St. Athanasius) 1616. These monuments at Vespers mention the opening psalm, Blessed is the man with three “beginnings” (antiphons), the Lord cried out with stichera; at Matins, six psalms, God the Lord, “kathisma psalms”, on Saturday immaculate, “troparia kathismas” / (sedalny), 50th psalm, canon, readings, exapostillary, laudatory. Approximately the same structure of service is assumed by the so-called Sinai canoner (κανονάριον), i.e. statutory comments, mainly concerning readings from the Holy Scriptures for moving and fixed holidays (triodion and monthly), appended to the liturgical Gospel. This cannon has been preserved in two editions, very close to each other - one from the 9th-10th centuries, the other from the 10th-11th centuries. 1617. According to its month-word, the canonical coincides in places with the Typikon of the Great Church of Constantinople; but as for the daily divine service, although it can be judged here only by the rite of the Easter service, there is no doubt that in this case we are dealing with the practice of a non-St. Sophia and the song succession, or either the Holy Sepulcher-Studio, or rather, a combination of both practices with the predominance of the second: thus, at Matins there is a canon, before it a peaceful litany (completely not mentioned at Matins in the Typikons of the V. Church of the 9th - 10th centuries), and the troparion of Christ is Risen (unknown to these statutes) with verses, as in the Studite and Holy Sepulcher statutes. Ktitor Studio Typikons Finally, the most important daily services of the current type - Vespers and Matins - are given side by side so-called. complete ktitor Typicons, i.e. Typicons with detailed regulations for services for each day of the church year, given to different monasteries by their founders. Most of these Typicons call themselves Studian and are closest to the orders of the Studian monastery, as far as one can judge the latter from the above monuments; although in places they reflect the practice of the Great Church, but not in relation to daily worship. The oldest of these clergy Typicons is 1) given by Patriarch Alexy of Constantinople in 1034 to the monastery of the Assumption of the Assumption by B.M., which he founded near K-Pole. It has come down to us only in Slavic translations and manuscripts of the 11th-15th centuries. (a trace almost contemporary to its composition). Since all the most ancient monuments of the church. of the charter in Russia, only this charter is passed on, it is believed that it was precisely this one that was introduced into the practice of the Kiev-Pechersk Monastery by one of the founders of the latter, St. Theodosius of Pechersk 1618. It is entitled in the disciplinary part of its: “The preceptor, who examines fast food and drinking in the same manner and all other rites, and about being in the church and everywhere (everywhere), was appointed not according to the scriptures in the monastery studio by our reverend father, confessor Theodore, who was abbot there, betrayed and by the writings of Saint Alxius and the Patriarch of the Universe, we establish monasteries for them in the name of the Divine Mother” 1619. In terms of the structure of the daily service, a number of its other more or less pure and unadulterated editions coincide with this edition of the Studio Charter, which can be arranged in chronological order in the following manner. 2) Typicon of the Cryptoferrat or Krommaferrat monastery in the 30th century from Rome, founded by the monk Nil † 1004, who gave it a charter; the latter is often referred to by the Typikon of this monastery, which has survived to this day, compiled by the second successor of the Nile, Bartholomew (who built the main church of the monastery in 1025 and still exists today) and significantly altered by the 4th abbot Blasius II † 1303. towards rapprochement with the Roman rite; but these alterations did not affect the structure of daily worship, and it bears the stamp of slightly less antiquity and proximity to Hypotiposis than the Studian-Alexiev Charters of 1620. 3) and 4) A number of Southern Italian and Sicilian Typicons close to this Typikon. split into two editions: the first is based on the Typikon of the Nikolo-Kasulyansky Monastery, founded on the eastern tip of Calabria (the peninsula, “through which Italy, as it were, extends its hand to Greece”) in 1099 by Greek immigrants with the assistance of Bohemund of Tarentum (the monastery only submitted to the pope in the 14th century; now ruins); The typicon for him was compiled in 1174 by the third abbot Nicholas, “according to legend,” as the title says, “St. and the God-bearing father of Sava and Studite, and most according to the charter of St. mountains and partly based on the legend of St. our father Joseph”, the first abbot of the monastery † 1125, who ruled it for 26 years; The Typikon in places refers to “the succession of the Patriarchal Typikon” (St. Sophia), to the “Typikon of John the Faster” of 1621. The old edition is based on the Typikon of the Mother of God Monastery on the river. Miles in Sicily 7 m south of Messina, which still exists today, founded in 1089 by Roger, led. Count of Calabria and Sicily, in memory of the victory over the Saracens and inhabited by immigrants from Byzantium, led by the abbot. Mikhail; This typicon in some manuscripts is inscribed: “Typicon. containing all the successions of the church order of Theodore the Studite and others,” and notes about himself that he is “collected from the East”; it contains references to the statutes of Studium, Jerusalem, Constantinople, Athos, some Olympic, to the answers of some “Bishop Anthony” (which the Evergetian statute also used) 1622. 4) Evergetid Typikon, i.e. the monastery of the Mother of God Evergetis (Benefactor) on the outskirts of Constantinople, founded in 1048 by the monk Paul († 1054); his successor Timothy enlarged the monastery and gave it a charter, which in the synaxal part was redone and supplemented c. 1150, and in this form has come down to us, as can be seen from the memory in it of Lazarus of Galicia † 1053, first found in monthly books from the 12th century. (Koalenevo), and from the memory of the ktitors Paul and Timothy themselves (service to them on April 16, together both as venerables and funeral); in the Typikon there are often references to the practice of the Great Church (which is natural for the K-Polish mon.), but in general the structure of the service is Studian with an inclination towards the Jerusalem 1623. Vespers according to the clergy's Studio Typicons All of these Typikons introduced some features into the rite of daily worship inherited from the Holy Sepulcher Church and the Palestinian monasteries and transferred to them by Hypotiposis and Diatiposis, although due to the incompleteness of previous monuments and the absence of contemporary Palestinian Typikons to these charters, it is difficult to establish which of these features were received by them and are common with the contemporary Palestinian charter and which belongs exclusively to them. As for Vespers, these statutes indicate on it, following the Diatiposisis of 1624, for Sundays and holidays the kathisma “Blessed is the man” on chapter 8, and for weekdays “To the Lord without sorrow” (18th) on the voice of the day 1625, and the last kathisma is omitted on Sundays and on great holidays in the evening, on the 12th day (between the Nativity of Christ and Epiphany), Pentecost, Cheese Week 1626 and Friday Vel. Lent 1627 (In the Evergetian and for the great saints) 1628. I cried out to the Lord after Hypotiposis. The Studian-Alexiev Charter assigns 9 stichera for Sundays and feasts of the “Lord’s” (the Savior and the Mother of God) (3 stichera are tripled), but for the great saints. and weekdays - 6 1629, and Western and Evergetian for the Lord's feasts and resurrections - 8, for the great saints. – 6, and for everyday life (with one saint) – 4 1630. The troparion at the end of Vespers was sung to the saint not only on weekdays and feasts of saints, but also on Sundays, if the saint had a troparion; if not, then on weekdays the troparions were sung: “To the Virgin Mary”..., “To the Baptist”..., “Under your mercy”... 1631, on Sunday the same troparions 1632 or the troparion was omitted 1633, or the Sunday troparion of the voice 1634 was sung. Matins according to the Ktitor's Studio Typicons For matins on weekdays there was one kathisma from Antipascha to the Exaltation, two from the Exaltation to Great Lent (excluding cheese week, when there is one) and three during Great Lent; on Saturday and Sunday, according to some statutes, there is one kathisma (Nik.-Casul.), according to others, two (Hypotyp., Stud.-Al., Ever.), and on Saturday there is certainly the Immaculate Beatitudes, on Sunday the 2nd, or 2nd and 3rd 1635; Thus, the Psalter was sometimes chanted sooner than a week, sometimes more than a week (cf. Ambrosian rite, p. 352), for example, it was chanted only once in the period from Antipascha to Mid-Century 1636. Kathismas were always sung in the ordinary voice of the week, at least according to Student-Alex. in the charter, with some kind of “alleluias”, it is unclear whether they are about special or verses like the current alleluias, or with a simple alleluia, but only set to different tunes - more likely the latter; these alleluiaries of St. Theodore Studite "ustavi" 9 for each voice, total 72 1637. At the same time, the evening kathisma “To the Lord without sorrow” was sung with the first three alleluiaries in the “switching” voice, and the first kathisma from Matins with the 3rd, 4th and 5th alleluiaries. and the second with 7, 8 and 9 (alleluiarius 9 are also for this purpose; for some reason three kathismas are not provided for at Matins). But some kathismas, or rather, their sections, constituted an exception to this rule due to the special identity of execution, for which, in addition to the above-mentioned alleluiaries, 4 chapters, three 6 chapters. and one 8 ch. It was the first glory of the 19th kathisma, called “Much Mercifully” (Πολυέλους) because of the multiple chorus to 135 ps. “For His mercy (ἔλεος) endures forever” and consisted of ps. 134, 135 and 136, no matter which voice of the first four it fell in, was always sung in the 4th voice with special alleluiaries of this voice (also called “Much Mercifully” or “Polyeleos”), and no matter what voice of the remaining 8 voices it fell in, it was sung in the 6th tone with the 1st alleluiary from among the special ones of this voices; Moreover, in the first case (when Much Mercy was sung in chapter 4), ps. 135 had two alleluia after each verse and one after the chorus “For His mercy endures forever” (“Confess to the Lord that He is good, Alleluia 2, For His mercy endures forever, Alleluia 1,” and now according to the Kiev-Pechersk chanting); in the second case, in chapter 6, alleluia is said once both times. (In all this is the germ of the later polyeleos). The 2nd and 3rd glories of the 19th kathisma were sung with alleluia of the incident voice. If this kathisma occurred on the clock, it was sung in the same way, and this kathisma was rearranged to another hour if the general voice of the hour (i.e., the voice of its troparion) did not correspond to its melody. In addition to the “polyeleos” psalms, the 2nd glory of the 7th kathisma “God by God” stood out from the usual performance of the Psalter at Matins... and the last (3rd) glory of the last, 20th kathisma “Praise the Lord from heaven”... The first was sung with the 2nd of the special alleluiaries of Chapter 6, the second - with the 3rd of them (but the last psalm 150 instead of alleluia there was a refrain “Glory to the Father”...). Finally, special alleluia, chapter 8. existed specifically for the festive “Blessed is the man”..., i.e. for the 1st glory of the 1st kathisma; The 2nd and 3rd of her glory were sung with the 2nd and 3rd alleluia of the incident voice 1638. With such celebratory singing, even ordinary, and especially some successive kathismas (the influence of the song sequence), the Studian-Alexievsky Charter does not celebrate holidays with special kathismas, but only celebrates them from, like Sundays, “sedate” 1639, our current ones, but sung with the verses of sedate psalms (ps. 119–133 18th kaf.) and halleluia with nenenika 1640. But all other charters of the Studio type provide special kathismas for holidays. All Western holidays for each Lord's holiday appoint three antiphons before the sedate ones, i.e. a three-psalm, a kathisma from psalms specially selected for the event being celebrated, for example, for the Nativity of Christ 134, 109 and 86 (Cryptoferrat, others), and some verses of the last psalm suitable for the holiday had a chorus (ἐκφώνησις or ὑπακοὴ), very reminiscent of the current exaltation, for example, in the Cryptoferratic Type. on Christmas Day by 5th Art. 86 ps.: “Mati Zion says: man and man will be born in it” chorus: “We glorify the birth in the flesh of the Lord and God and our Savior Jesus Christ and faithfully venerate His holy icon in the image of His holy image 1641; so in the 1st and 2nd time, and in the 3rd: “We please You, Mary Theotokos, we faithfully venerate Your holy icon with the image of St. Thy Vision”, “Glory” - “We glorify the Lord of glory and truly”... “And now” “O all-pure Virgin pleases You, and truly”... Ps. 135 in general is often placed in these Typicons and other liturgical books of the same era and origin (South-Italian) as a festive antiphon at Matins and, for the most part, is called “polyeleos” (πολυέλους) alone (Sicil. Typ.) or in conjunction with ps. 134 (Nikolo-Kasul., 25 den.), and is sometimes assigned for singing in all 8 voices; in one Orology to 13–15 Art. This psalm contains the following refrains: “He blesses You, the ever-blessed and most immaculate and the Mother of our God.” “It is worthy to please Thee, the Mother of God, the most honorable Cherub and the most glorious, without comparison, the Seraphim and Mother of our God.” “Speaking to Thee, Mother of God, all of you are blessed, as the Mother of our God” 1642. (An echo of the fight against Nestorianism?). In the Evergetid Rite, the word ὁ πολυέλους polyeleos is already placed without further explanation and is obvious in the sense of the current Rite (it can only be composed of 136 ps. in addition to 134 and 135, as in the Studian-Alexievsky), but for the feasts of Christ and the Dormition before them, in addition to one or two “day” kathismas with In addition to the sedals of the holiday, there is also a special festive kathisma, with a sedal or ipakoi, and the latter, for example, for the Nativity of Christ and the Epiphany - kaf. 16 “The Lord Speech of the Lord” - “slowly and with great alleluias”, on the Assumption - Immaculate voices with alleluiares (on other holidays there is no mention of alleluiares) 1643. - thus the execution of kathismas in Stud. charters bears a clear echo of the song sequence. There is no mention in the Typicons under consideration of any troparions or choruses to 50 ps., which, together with 50 ps. occupied a prominent place in the song matins. – On the canon, about the number of verses on which Hypotiposis is silent, and for which Diatiposis assigns 8 verses 1644 for the weekdays of Pentecost, 10 for its Sundays and holidays, 10 or more for the remaining days of the year 1645 (Simeon of Thessalonica has 8, 6 or 4, see above, p. 384), the simplest practice is given by the Cryptoferratic Typicon, not indicating the numbers of verses for the canon and sometimes only mentioning the doubling of the irmos (for example, in R. X. the second irmos of “Savior people” were doubled) 1646; The Sicilian Typicon often does not indicate the number of verses (for example, for the Birth of the Virgin Mary), but they also give for the canon the smallest number of verses - 8 (for example, for the Exaltation) 1647; Further, in terms of the number of verses on the canon, follows the Studiysko-Alekseevsky Charter, assigning them often 10, maximum 12 (on great holidays, even R.H., and at confluences) 1648; The typicons of the Calabrian edition go a step further, assigning for great holidays, for example, R. X., and 14 verses and with particular precision regulating the number of verses 1649; finally, the Evergetid charter assigns for the most part 12 or 14 verses, and for great holidays and 16 1650. – On praise, following Hypotiposis, which requires doubling (4) Sunday stichera for the resurrection 1651, the Western and Studian-Alexian charter assign stichera for 8 to the charter for resurrections, Evergetid by 6; - for Western holidays, some are 4, others are 6, Studiysko-Alexievsky - 6, Evergetidsky - 6, but for St. the last one is 4, and for the Nativity of Christ – 8 1652. – As for the great doxology and the end of Matins, in the depths of the most ancient Studite statutes there was a significant transformation of this part of Matins; it was given a different appearance for weekdays and for holidays. clear traces of the gradual implementation of this reform remain. The Studios-Alexievsky Rule for holiday and Sunday matins, in addition to laudatory stichera, also specifies verse stichera of 1653. If we add to this that the great doxology in its current form, especially everyday, consists of two purely mechanically attached parts - the doxology itself and the morning prayer “Lord grant this day,” corresponding to the evening “Lord grant”; if we further take into account that the current praise stichera on Sunday represent the same mechanical combination of the actual praise stichera (with verses of the psalms of praise) and the stichera with special Sunday verses, in other words “verse”, then it becomes undoubted that the end of every matins in the ancient rites had the same form as now the second part of the festive vespers from “Quiet Light”: after the praise stichera (corresponding to the stichera on the Lord I cried out) followed by the 1st tirade of the great doxology (to which the Latin great doxology used at the miss is limited), respectively. Quiet light, then there was a special litany (in the ancient ones it must have been a peaceful one), “Lord grant this day,” a petitionary litany, verse stichera, a verse corresponding to “Now you let go...” - probably, “There is good...”, the trisagion and the troparion. So, according to the Milian (Sicilian) Typikon for Great Lent (which still preserves very few traces of ancient practice), Matins has the following ending: glory to the highest God without Vouchsafe, Lord, on this day, litany of aggravation (ἐκτενὴν), Vouchsafe, Lord, on this day, litany of supplication (τὴν συναπιτὴν τω ν αἱτήσεως), verse stichera, It is good to confess, the Trisagion according to the Lord's Prayer, the Day of Absolution; Lenten Vespers has the same ending: Quiet light, intense litany, Lord vouchsafe, forgivable litany. Now let go, Trisagion, Lenten troparia 1654. But it is remarkable that even the Western Studite Rules, starting with the Cryptoferratsky, do not know this type of matins; so on the week of the publican Cryptoferr. Type. indicates only the praising stichera, and the Calabrian and Sicilian editions give here a trace of the detailed rite for the end of Matins: therefore, the praising stichera and the Most Blessed One “τò Δόξα μεγάλως (Glory is great), the trisagion, the Sunday troparion, then the litany, petitions (asks. ect.) and the rest and dismissal." It’s great that according to the Milian Type. The end of the festive vespers has exactly the same order: “verse stichera, trisagion, litany (i.e., aggravated), petitions (i.e. asks for an ect.), etc., and dismissal" 1655. The very term “great doxology” is already used by the Cryptoferratic Typikon of 1656, not to mention the Evergetid Typikon. But Nikon the Montenegrin (11th century) considers the absence of great doxology and the separation of verse stichera from praise at matins on the greatest holidays as a common feature of all Studio Typics of 1657. Hours and Compline in the Studio Rules Perhaps the most prominent feature of the Typicons under consideration is, following the Hypotiposis and Diatiposis of 1658 and under the influence of the statute of St. Sofia cancels hours on Sundays and holidays, even small ones. The Studiysko-Alexievsky Charter is riddled with the remark “separately by the hour” (abolition of hours), for example, in September 1st, 5th, 6th, 7th, etc. 1659; Western Typikons and the Evergetidian are simply silent about the hours, but the Cryptoferratian takes a step towards the Jerusalem practice, when, for example, on the Nativity of the Virgin Mary, and therefore on other holidays, he specifies to sing the “dismissal” (troparion) three times after Matins in the 1st hour, and to perform the hour itself for everyone separately (καταμόνας), the 3rd and 6th hours with the blessed of the holiday the presbyters “sing while dressing” for the litany before the liturgy 1660. Sicilian Type. In Great Lent there are single-psalm chanting hours with great litanies after the psalm, 3 small ones on the antiphons of the kathisma and petitionary after the troparion and reading, and with the prayers of the priest of 1661. – With regard to Compline, the Studite statutes present the same variety and fluctuation as the Jerusalem ones, and have this service generally of the same type with the latter (why the history of this service is common to both - see below “Compline”); but the Evergetian, following the Diatiposis of 1662, and under the influence of the statute of the Great Church, except for Compline, which he mentions only on Sundays, R.H., Epiphany and in Great Lent, a daily requiem, consisting of a canon of one or two with sedals of 3 songs and a kontakion (b.ch. “representation of Christians”) of 6 songs, with a preceding canon of 50 ps. and the following trisagion, troparion and litany (as we do at Easter); during Lent, and perhaps even on weekdays, this requiem service was combined with Vespers; on holidays it preceded matins and, having after itself another reading, with it and with matins it formed one “vigil” (ἀγρυπνία) 1663; In this way, the Evergetian charter came closer to the Jerusalem one, to which it gravitates in other cases. Jerusalem Charter according to Nikon Chernogorets From the 11th century we have the first news of the existence and distribution in the east of more or less complete records of Typikons in the proper sense according to the order of the Palestinian (near Jerusalem) Lavra of St. Savva. This news belongs to Nikon Montenegrins, who was first some kind of official (“mentor”), and then abbot in the monasteries of Raifa in Sinai and St. Simeon of Divnogorets on Black Mountain near Antioch during the Emperor's reign. Constantine Duca (1059–1067) and personally did a lot both in general for the development of the church charter, and, in particular, for replacing the Studite Charter with the Jerusalem Charter of 1664. Prompted by the disorder in the monasteries of that time (disobedience to abbots, the desire for Kellyotism, which gives more freedom, disagreement in liturgical rites), Nikon decided to give a written manual for monks, a consolidated Typikon or “Tactikon” through a comparison of different statutes. During the preparatory work for this work, Nikon discovered not only the existence of many different charters, such as the Great Church, Studite, Jerusalem, Holy Mountain (Athos), the charter of the Antioch Patriarchate, the monastery of St. Auxenia and others (not to mention the ancient rules of St. Pachomius, Basil V., Cassian), but also a significant discrepancy between them, even between different editions of the same charter: “various types of Studite and Jerusalem were read by both the congregation and disagreed one with the other, below Studite with friend Studite, nor Jerusalem with another Jerusalem" (Nikon must have had the ktitor's Typicons at hand) 1665. To resolve his perplexities, Nikon turned to the “skilled fathers” at the monastery of St. Savva and, on their advice, “took care of the ancient Jerusalem Typica” 1666, the abbot of this monastery sent him to Laodicea for a correct copy of the Jerusalem Typik (apparently in the Lavra of St. The Savvas were guided, as they are partly now on Athos, by the unwritten Typikon), and now “at the Savior in Laodicea,” Nikon says, “the ancient Jerusalem bl. was hidden in the book of the Typikon. Nicodemus, former abbot of St. Sava (chronology unknown), expound to the Metropolitan of Laodicea from the beginning, and he took it as if he were weighed, and the imam was here with St. Simeon the Wonderworker (on the black mountain), whoever wants to be prescribed from him. All the friends, like rekhom, have not been corrected and are not equal to the ancients. In the same way, the Studio types found are different, and below them they are equal to each other; and for the sake of this incomparability, and even more so, as if I had no evidence from the Divine Scriptures, but precisely saying: “As we create this and that” 1667. Thus, Nikon gives preference to the Jerusalem Charter over the Studite one a) because of the possibility of using its ancient and complete list, b) due to the fact that the Jerusalem Charter bases its prescriptions on “God. scriptures,” and does not give them, like the Studite ones, without motivation, an example of which Nikon points out (further in the more strict rules of fasting according to the Jerusalem Rule, which agree with the rules of the holy apostles, councils and ancient ascetics (for example, about the non-permission of fasting on Wednesdays and Fridays for holidays, about the hour of permission for fasting on Holy Saturday). In view of such advantages of the Jerusalem Typikon, Nikon took care of its dissemination and his consolidated rules (“Typik”, “Taktikon”) writes in his spirit, nevertheless noting in places the Studio practice, and sometimes borrowing prescriptions from the Svyatogorsk Typikon (The disciplinary part of this Nikon’s “Typikon” was subsequently included in the Slavic lists of the Jerusalem Charter and exists in our current Typikon). District and editions of the Jerusalem Charter thus in the 11th century. and earlier the Jerusalem Charter has distribution except Palestine 1668 in the Patriarchate of Antioch and Asia Minor. Around this time, if not earlier, the Jerusalem Rule was adopted at Sinai, as can be seen from the manuscripts of its 1669 and other liturgical books located according to this rule in the Sinai Library, sometimes dating back to the 10th century. and earlier 1670, although the Jerusalem Charter developed at Sinai has some features in comparison with the present Jerusalem 1671. A little later (in the 12th century), the Jerusalem Charter must have been adopted in the diocese of Constantinople, judging by the fact that Nikon says nothing about its distribution there. But Patr. K-Polish Nicholas III Grammar (1084–1111) in the “Epistle to the Proto St. mountains" 1672, the bewilderment of the Athonite monks, which arose on the basis of the clash between the less strict Studian practice regarding fasting and the more strict Jerusalem one, is resolved in the spirit of the latter. Ktitorsky Typikon, given by Empress Irina, Empress Consort. Alexei Kemnen † 1183, founded by her in the K-pol monastery of the Blessed Virgin Mary, in the liturgical part generally referring to the “Synaxarion” (generally accepted), suggests Jerusalem practice: agrypnia (vigils) are mentioned, between the hours of 1673. The Typikon of the Nile, Abbot of the Theotokos monk, also refers to the Palestinian Charter. Macerada 1674. Typikon mon. arch. Michael on Mount St. Auxentius at Chalcedon, given to him by the founder, Emperor. Michael Palaeologus (1250–1282), requires psalmody to be performed according to the ancient custom of Palestinian monasteries “or according to the Jerusalem Typikon” except for Sunday vigils, as very good. heavy 1675. The approval of the Jerusalem Charter in the K-field must have contributed to the ruin of the Studite monastery. crusaders, from which it was restored only by the emperor. Constantine Palaiologos in 1298. Around the same time, in the 12th century, the Jerusalem Rule spread to Mount Athos. If at the beginning of this century the Jerusalem regime of fasting still seems strange to the Athonites, then in the same century the Menaion of the Jerusalem service appeared on Athos, several copies of which were taken from there by Arseniy Sukhanov to Russia and are now kept in Moscow. Synod. (former patriarch) bib. (Nos. 446–451, Jan., Mar., In., Aug., Oct., Dec.). As in Sinai, the Jerusalem Rite on Mount Athos received some local features, retaining the Studite practice that was sometimes rooted there (for example, regarding fasting) and forming a special type of the Svyatogorsk Rite of 1676. – From the 12th century, the first list of the Jerusalem Rule for Georgia is known, namely written for the monks. Rev. Shio in Mgvim (near Tiflis) in 1172 must be from the originals of the Divnogorsk monastery and preserved in a copy of the 13th century. with the title “Typicon of the Church. following the landscaped Lavra of St. and the God-bearing Savva; the same thing happens in all other monasteries in Palestine.” Of the published copies of the Jerusalem Rule, this is the oldest (there is no small vespers, Markov chapters without the name of Mark and och. brief, no memories: Ubrus, established in 944, Athanasius of Athos † 1000, Lazarus of Galicia † 1053, Michael Choniates † 1266, even George Chozevitus VII century) 1677. In the XIII-XIV centuries. The Jerusalem Charter is becoming most widespread throughout the East, as can be seen from a number of its Greek manuscripts that have survived from these centuries, such as, for example, its oldest manuscript in Russia, not much inferior to the Shiomgvim one, in the Moscow Public (Rumyantsev) Museum from the Sebastian Collection No. 35/491, 13th century, Typikon Moscow. Synod of the Bible Greek dept. No. 381, written, judging by the names in the diptych, under the village of K-m Athanasius (1289–1332), Type. Moscow Syn. bib. No. 456 with a dubious date of 1298, or rather the 14th century, Type. Vatik. bib. No. 784, written 1317 in Τήφρει τη ς χώρας Ρωσίας (in Russia in Tver?) 1678. How widespread was the Jerusalem Charter in Greece by the 14th century? testifies to the so-called “Διάταξις τη ς ἱεροδιακονίας” (Rite of sacred service), attributed to Const. Patr. Philotheus, a famous liturgist of the 14th century, but perhaps appeared earlier than 1679; Appointed, obviously, for the widest universal use, he gives the Jerusalem rite of the all-night vigil, trying to finish off the omissions of the ancient lists of Jerus. Charter on the actions of the priest and deacon during worship 1680. In Serbia, the first complete copy of the Jerusalem Charter was its translation in 1319, made by Archbishop. Nikodim, former archimandrite of the Hilandar monastery, from Greek. original taken from K-Polish. Patriarch (not from Athos, where the hierarchical charter was not in its pure form) from the mon. Forerunners (must be Studite, where, therefore, the Jerusalem Charter was already introduced) 1681. Until this time, Serbia was governed by the Hilandar Charter, which is clearly indicated in the preface. Nikodimov Typikon. In 1331, Nikodim's charter was rewritten for Hilandar by a certain Roman 1682. After the Rule of Nicodemus, a number of other Typicons appeared in Serbia. for the most part, close to him 1683. – The oldest Slavic translations of the Jerusalem Charter, made in Russia, such as Moscow, also date back to the 14th century. Synod. Bible No. 328/383 XIV century. (Russian origin is evident from the presence of several Russian saints and the absence of South Slavic ones), very. similar in composition, especially in the structure of daily worship, to the ancient Greek and Serbian ones. The appearance in Russia of complete lists of Jerus. The charter was preceded by the gradual penetration of its practice from Greece, which began in the 13th century. To the Council of Vladimir in 1274 and the Council of Constantinople in 1276, Russian bishops already expressed bewilderment about some Studite customs (for example, regarding the liturgy of the presanctified on Wednesday and Cheese Friday and Great Friday) and received a response in the spirit of the Jerusalem Charter of 1684. But back in the 15th century. Studio practice continues in Russia, as the lists of Stud. show. Charter of this century and questions of the Pskov clergy of St. Metropolitan Photius (1410–1431) 1685. St. greatly contributed to the spread of the Jerusalem Rule in Russia. Metropolitan Cyprian (1380–1406 with a break), with his editions (manuscripts) of “The Book of Hours according to the charter of the Lavra in Jerusalem. our father Savva" (Followed Psalter) and the "Servant Book" of 1397, in which Διάταξις Patr. Filothea 1686. Under Cyprian, the first attempt was made at Russian revision of the Jerusalem Charter in the person of the “Eye of the Church” by Abbot Athanasius of Vysotsky, translated by him in the Perivlento Monastery of Constantinople and supplied with additions, among other things, disciplinary articles from Nikon Chernogorets. 1687 This experience marked the beginning of a whole series of Russian editions of the Jerusalem Charter, which ended only with the appearance of its printed edition in 1688. The nature of daily worship according to the Jerusalem Rule In contrast to the Studio Rules, the Jerusalem Rules give a monotonous and identical system of Vespers and Matins to the current one. Although this is partly explained by the later age of these statutes, if we take into account that this system coincides with that given by the St. Tomb Typikon of the 9th century. (the century to which the earliest monuments of the Studite Charter belong) and sometimes remains truer to the Studite church practice of the 4th-5th centuries. (litias, like Sylvia’s, vigils that took place in the 4th-5th centuries at least several times a year), then, in comparison with the Studite Rite, we can recognize the greater immobility, immutability and fidelity to antiquity in the daily service as the first feature that was valuable in this area and contributed to the predominance of the Jerusalem Rite over the Studite Rite. Another equally advantageous (from a Christian-ascetic point of view) feature of the Jerusalem Rule was the long duration of the church. services under it, which depended on the greater proximity of this charter (and territorial) and loyalty to the traditions of ancient asceticism (a feature that was even more clearly reflected in the comparatively greater severity of this charter in the Lenten regime); Most noticeably, this feature regarding daily worship was reflected in the non-existent service of the hours, which were not canceled for any holidays. In relation to the most important daily services - Vespers and Matins - this feature of the Jerusalem Rule was manifested primarily in a greater number of kathismas: there was always one more at Matins than according to the Studite Rule, excluding Lent, Saturdays, Sundays and holidays, when the number of kathismas according to both rules was the same. If we remember that Eastern monasticism once had a tendency to chant the entire psalter every day (see above, pp. 327–328, the story about the visit of the Nile to Sinai by John and Sophronius and p. 333 “Armenian worship”), then in this feature of the Jerusalem Rule one cannot help but see greater fidelity to its traditions of asceticism, which attached such significance to the Psalter (see above, p. 208 etc.). In connection with this, there is a larger number of stichera and troparions according to the Jerusalem Rule: the latter allows 10 stichera on the Lord, and on the canon there are usually 14 and sometimes 16 verses, irmos and troparions, while in the Studio Rules there are maxinum of the first 9, and the second 14, usually 12. The same must be said regarding the vigils: under the influence of ascetic practice with the usual all-night prayers, the Jerusalem Rule instead of the pre-dawn matins accepted in ancient times for Sundays and holidays, he introduced vigils for both. Not without connection with the same spirit of asceticism, the song simplification of worship stood in the Jerusalem Rule: here the requirements of the Studio Rule, which constituted the heritage of the song sequence in it, for a special, melodic performance of kathismas of 1689, ipakoi, etc., disappear. – Other features of the Jerusalem Rule depended on the place of origin of its saint. land. From this point of view, it provides an explanation of litia, which this charter requires, as was the case in Jerusalem practice back in the 4th-5th centuries. (see above p. 152 etc.), for each Vespers and Matins. The origin of this rite, which made one feel more strongly about the events being celebrated, was also reflected in the fact that the Jerusalem rite makes a much sharper distinction between everyday and festive services than the Studian one. This difference is achieved, not to mention the vigils, on the one hand, by adding polyeleos to the festive service, while the Studio Rule only replaced in this case some kathismas with songs; - on the other hand, the so-called “great doxology,” which constitutes a special term to designate a completely different ending to matins for holidays compared to weekdays: it means the rearrangement of the prayer “Lord grant” in connection with the great doxology and the merging of verse stichera with praise for holidays. Mixed Vespers and Matins All of these, although characteristic, are not very significant features in the structure of the daily service, more particularly in the rite of Vespers and Matins. In general, these two services in both charters have the same rank and structure, diverging with almost the same sharpness from that. called “song order”, or the court-cathedral K-Polish charter. This last rite not only remained in its entirety in many churches until the 15th century, but also sought to adapt the monastic, Studite-Jerusalem, vespers and matins. The stamp of such aspiration is borne by the rites of Vespers and Matins in some Euchologies of the 12th-16th centuries. Vespers in them therefore has special features. According to Euchologies of the 12th century. (1153) Sinaisk. bib. No. 973 and XIII century. Patmos Bible. No. 105, Vespers begins with the exclamation “Blessed is the kingdom”... According to Euchologius in the RKP. XVI century Tiflis Tseruvian Archaeological Museum No. 450 at the beginning of Vespers, the opening psalm is not indicated; it begins with three “antiphons” with small litanies and special prayers for each of them. After “I cried to the Lord” before the stichera there is again a small litany, but of a unique type, in the same vein as the 2nd litany of the faithful at the liturgy (“Let us pray to the Lord in peace... For the peace on high... For the peace of the whole world... For this holy church... Intercede and save... And for all those who require God’s help... Most holy, most pure... As befits”...). The special litany “Rcem All” is placed in its current place - after the prokemena and before “Lord grant” - but has a special composition, identical, with the exception of the first 4 petitions, with the current great one, therefore, it is a special litany and a great one still in the period of union. according to the mentioned Patmos Euchology of the 13th century, which gives the completely current rite of vespers in its festive form, after the exclamations of the great litany and three small ones, “Peace to all” is placed, so that during vespers it is repeated 6 times (and the deacon pronounces it before the prokeme); 1690 Wed. Mediolan and Mozarabic rites of vespers (see above 353 and 355 p.). According to the mentioned Sinai Euchology of the 12th century. The litany of petition is placed after “Now you let us go” and the troparion, and according to the Euchology of Tiflis Ts.-arch. music at this point in the festive vespers the litany “God have mercy on us...” is indicated, and the supplication before “Now you forgive” (the next end of vespers, as now on weekdays). All of the indicated Euchologies place evening prayers throughout the composition of Vespers at all its litanies. – Euchologies of the same era for Matins represent no less hesitation in comparison with the current rite. According to Sinai Euhol. XII century it begins with the exclamation “Blessed is the kingdom”... After the sixth psalm and the great litany, the Sinai and Patmos Euchologies indicate the first before the κάθισμα (sedalna) and polyeleos, and the second before the grave (Studio type of festive matins) and the Gospel prayers of the “three antiphons” with the small litany after the 2nd (Syn.) or 3rd (Patm.) of them, beginning “Packs and packs” or “Stand up and save” (Syn., in accordance with the song sequence) and with the exclamation “Peace to all” before it (Patm.) and after it (Patm. Tifl. No. 450). Instead of these “antiphons” the Tiflis Euchologium and the Ruz RKP. Imp. Publ. Bible No. 208 XVI century. prayers and small litanies are indicated after each of the three “psalms” of the kathisma (it should be one song-festive three-psalm kathisma, as in the Italian-Sicilian branch of the Studite statutes); after the kathisma - sedalen, reading (both cargo. memorials), sedate (rkp. No. 208), Immaculate, angelic council (No. 450), Gospel and 50 ps. The oldest of the mentioned Euchologies, Sinai, the 50th ps. indicates after the “kontakion”, i.e. after the 6th song of the canon (or a three-canticle with a kontakion in front is assumed - see below), and the Gospel after the great doxology (in accordance with the song sequence). The same Euchologius indicates after the “kathisma” the “Prayer of the Weekly Polyeleos in St. Lent" (a hint at the initial use of polyeleos only on Lent), and then he apparently cites these prayers, without inscribing the first one in any way, and calling the next ones "the prayer of the 5th antiphon" (the next one is the previous 4th), "the 6th antiphon", "the 7th prayer", - all 4: according to the last (8th) note: "then the kontakion, the 50th (psalm) and immediately the deacon Let us pray to the Lord in peace, prayer 9..., Intercede and save... Morning and... (τὴν ὀρθρινὴν καì τὴν.), The angel is peaceful... Forgiveness... and immediately songs and 9 songs Pack and pack... with prayer.” Thus, after the antiphons of the polyeleos or any festive kathisma, this Euchologius immediately indicates the kontakion, the 50th psalm, the petitionary litany with the beginning of the peaceful and small, and only then the canon (“songs”), but the canon is obviously very good. short composition (since there is no talk of ordinary intersongs), there may be a two-song or a three-song; however, earlier in this Euchology before the oven about the polyeleos prayers there is a remark: “after the 6th song of the kontakion”; perhaps at everyday matins, instead of the polyeleos, there was a full canon (precious traces of the ancient structure of matins at the transition from the kontakarian system to the canonical one). Still others from those indicated by Euchologius after 50 ps. assume the usual full canon, but the Georgian ones have 50 ps before it. they place a peaceful litany of a special and different composition in both manuscripts (one of 6 petitions, the other of 9) and with the current exclamation (which is before the canon). Georgian monuments assign a litany with prayer and for the 7th song of the canon a prayer for the 8th song. (It is possible that there were litanies at every song and here is the remnant of this practice, as now at Easter Matins and in the Cryptoferrat Typikon at Christmas 1691. The order of the litanies at the end of Matins in all is of the current festive type, but in Patmos - the current everyday one (although Matins is supposed to be festive). The Georgians do not call a special litany, but indicate only its prayer, the first with 9-fold “Lord have mercy” 1692. If the Studite and Jerusalem Rules had so much in common in the structure of the most important daily services - Vespers and Matins, then in the secondary services, such as the hours, Compline, Midnight Office and fine services, they were completely indistinguishable. These services had their own special history, which did not take into account the peculiarities of both charters. As for the clock, we saw that already in the 9th century. Their rite developed until the Trisagion, with which the rite of the hour ends both according to the Holy Sepulcher Typikon and according to the Sinai Book of Hours of the 8th-9th centuries. according to the order of the Lavra of St. Savva (see above, p. 331), representing in general a complete coincidence in the order of the clock. The Last Book of Hours also gives all the current psalms of the hours, and both monuments are the current troparia of the hours) the first of a series on the psalms) and the “verses” of the hours (“My feet”... etc.). If in this Book of Hours and some subsequent ones (for example, Sinaisk. No. 864 of the 9th century) others are added to the current 3 Psalms of the Hours, then because these Books of Hours were apparently intended for cell, and not for church, use. Therefore, one must think, these Books of Hours do not include a priestly element in the service of the hours. They can be supplemented by the ancient Euchologies, which give, for example, the Greek Sinai No. 958 of the 10th century, the Paris National Bible. No. 213 XI century. (1027), and the Slavs. Trebnik Mosk. Siond. bib. No. 371/675 priestly prayers of the hours. There are 6 such prayers indicated here at each hour: “the prayer of the 1st antiphon”, “the 2nd antiphon”, “the 3rd antiphon”, “the prayer of dismissal”, “adoration” and a special final prayer without a name; each with an exclamation (not marked everywhere: “exclamation”); before the 5th, “Peace to all”, “Your chapters”...; before the final one - the deacon: “Wisdom”. The content of the prayers is adapted to the time of day and the sacred memories of the hour, often containing expressions from the current hour psalms and verses; in the prayer of the 3rd hour, the descent of the Holy Spirit is remembered, in the 6th - about the crucifixion, in the 9th - about the apostle going to prayer at this hour. Peter and John 1693. Judging by the fact that these prayers are placed in the Euchologies, which presuppose the song structure of Vespers and Matins, they must have been assigned for sung hours. Such hours are prescribed by Western clergy Typicons of the Sicilian edition (see above p. 402) for Lent. Their order is as follows: one psalm of the hour was sung, a great litany, the priest - a prayer, lying prostrate before the altar; "verse" (στιχολογία), i.e. kathisma, on each antiphon of which there is a small litany (no mention of prayers), a troparion of the hour (fast) with the Mother of God, a reading, a petitionary litany, a verse of the hour (“My feet...”, etc.), the trisagion according to the Our Father, “Lord have mercy” 12 times on each choir, Glory to the Father..., “Bless the name of the Lord, holy one”; priest: “Lord Jesus Christ our God, have mercy on us”; 3 great bows, the prayer “To all those lying on their faces” and dismissal 1694 (the 9th hour of Holy Week was sung in the same way, as we saw, according to the Holy Sepulchre Rule). It is possible that in churches where there was a chanting tradition, such hours, which probably arose under the influence of the tritekty, were sung outside of Pentecost, or at least that the ordinary hours there had priestly prayers in the same or lesser quantity. In addition to the indicated series of prayers, the Parisian Euchologium in separate sections gives one more prayer, quite long, for each hour - perhaps precisely for the case when the hours were served with less solemnity. The latter practice—only priestly prayer at every hour—prevailed; but these priestly prayers of the hour were gradually reduced to a short appeal “God has mercy on us...”, borrowed from Ps. 66, 1 and reminiscent of the Old Testament priestly blessing, or before the appeal “Lord Jesus Christ our God, have mercy on us” (see above), which was subsequently complicated by the addition at the beginning “Prayers of St. father of ours"; that these exclamations replaced the former (long) prayer of the priest on the clock is evident from the fact that in ancient Typicons they are usually accompanied by the remark: “and the priest prays (ε ὔ χεται) the priest,” sometimes even directly replaced by this remark or called “the prayer of the hours” or “compline” 1695. But the memory of the previous practice prompted the introduction of prayers pronounced by the reader to replace those that had disappeared from the hours of priestly prayers - initially one for each hour and a short one in the troparion 1696, then several 2-3, among which the prayer “And for all times” 1697 appears. The latter, for its general content, is acquired over time by each hour, which in addition to it receives another special prayer 1698. In addition to the transformation of the prayer element in the clock, the present era has brought some additions to the clock service. First of all, this was the repeated “Lord have mercy...” which was an echo of ascetic practice (see above, p. 209) 1699. Later, other parts of the hourly service included troparia for the Trisagion, regarding which the ancient Books of Hours and statutes not only represent, but also state in 1700 a great fluctuation. In addition to the hours, the Jerusalem Charter from its most ancient copies (at least between those published) also had interhours or hourly hours. They are already indicated by the Shiomgvim Typikon (which does not have small vespers), and the rite here is literally identical to the current one, only the closing prayer is missing, even the composition of the psalms and troparions coincides in almost everything with the current one (the only difference in the psalms is that at the interhour of the 9th hour there is an extra psalm - the 50th). But the Books of Hours from the 12th century, in which the rite of the interhours first appears, although they also give their current structure, present great fluctuations in the selection of psalms and prayers for the interhours; Moreover, it is remarkable that in the most ancient Books of Hours there are more coincidences with the current rite; So the Book of Hours of the Sinai Bible. No. 865 XII century. all psalms are current (only at the 1st and 3rd hour there is an additional 50th psalm); in the Sinai hour. No. 870 XIII century. Already only two psalms coincide with the current ones; in the Book of Hours the Athos-Vatopedi Bible. No. 350/984 XIII century, Sinai No. 8686 XIII-XIV and Novgorod. Sofiyskaya (St. Petersburg Ave. Spiritual Academician) No. 1052 XIII-XIV centuries. not a single psalm coincides with the current one; It is clear that these Books of Hours, as the manuals of the cell-skete charter (see below), do not take into account the generally accepted and ancient rite of inter-hours; according to some of them, some hours have more than one hour; so to Sinaisk. Hours No. 870 XIII century. The 1st hour has one hour, 3 and 6 two, and 9 - three hours 1701 (according, perhaps, to the importance of the remembered events). Published for the first time in full by Prof. A. And Dmitrievsky is in charge. X century Patmos Bible. No. 266 in “Description of liturgical manuscripts” I, Τυπικà Kyiv, 1890, p. 1–153. In addition to this list of the Sofia Typikon, two more are now known: in the Jerusalem Patriarchal Library No. 40 of the 10th-11th centuries. (he was reported by Παπαδοπούλο – Κεραμεύς᾿ ohm in Ἰ εροσολυμική βιβλιοθήκη St. Petersburg. 1897:80) and in the Dresden Royal bib. No. 104 (described in detail for the first time by A. Dmitrievsky. The most ancient patriarchal Typicons of the Holy Church. Jerusalem and the Great Polish Church, Kyiv, 1907, 214 etc.). The most ancient is the Patmos edition; the most recent memory in it is Ignatius, Archbishop. K-Polish † 877 and the consecration of the Church of All Saints. in Voula, built by Leo VI in memory of his wife Theophano † 894 during her lifetime; there is “memory martyr. Bacchus, who suffered in our days under Irene (797–802) and Constantine (VI, 780–797)”; there is no feast of the Image Not Made by Hands on August 16, established in 944. The Jerusalem list was written by order of Constantine VII Bagryanorod. (912–953): the latest memory of Tryphon in K-polsk. † 933 In the Dresden manuscript there is already an Image Not Made by Hands, as well as here there is January 25. transfer of the relics of Gregory B. from Arianzen to K-pol, which was in 950, but there is no memory of 3 saints on January 30, established in 1084. Simeon Sol. O deities. prayer, ch. 345. Migne Patrol. s. gr. t. 155, col. 624). Charter of St. Sophia is placed not only in connection, but also in genetic dependence on the Jerusalem Holy Sepulcher Charter (Church of the Resurrection). The basis for this is the coincidence of the later (IX-X centuries) editions of both in some small details (for example, the distribution of the so-called ruba - salaries, gifts - by the patriarch on major holidays, the singing of some songs as psalms on the pulpit, and others by monks, spudes, etc.) and in a few ranks: both have tritekti and requiem (Dmitrievsky A. The most ancient patr. 144. 147. 206. 208. 298). But the structure of the daily service according to both Typicons is different: in Jerusalem, 9th century, at least, this system is much closer to our current one than to the one of Constantinople at that time, and we do not know earlier services in either church (not counting Sylvia’s description). Dmitrievsky A. Description liturgist handwritten I, 164. Dmitrievsky A. Divine services of Passion and Easter weeks in St. Jerusalem IX-X centuries. Kaz. 1894, p. 289. John Rakhmanov, Jer. Ritualist of the Byzantine Court, M. 1898, p. VIII. Typicon Great. church 13 Sep, 24 Dec and on Saturday of Pentecost. Patmos. RKP. No. 266 l. 6, 61 rev. 233 vol.–234; 5 Jan according to No. 140 Dresd. RKP. l. 132 rev. Week 1st post. Patm. RKP. l. 194. Patm. hands l. 112, 210 rev. etc. Dresden. RKP. l. 135. Dmitrievsky, Dr. Patr. type. 281. Wed. Our burial rite is: prev. 118 ps. “Immaculate on your journey, alleluia” is sung, i.e. 2nd half 1 verse with chorus. So in Roman worship, before the psalms, a part of a verse is placed as an antiphon, for example, before Ps 28. "Pray." maybe a dog. 92 “The Lord reigneth”: “For establish the world.” Mansvetov I. About song succession. Add. to creativity St. fathers, for 1880, IV, part 26, p. 976. Simeon Sol. Oh bo. prayer, ch. 347, 348 (311.313). Goar Jac. Εὐχολόγιον sive Rituale graecorum, Ven. 1730, p. 35–37. Dmitrievsky A. Description of liturgical manuscripts stored in libraries of the Orthodox East. T.2. Εὐχολόγια, Kyiv 1901, p. 12. 21. 1001. Req. Moscow Synod. bib. No. 371/675, l. 87–94 vol. According to the story of a Russian traveler of the late 12th century. Novgor. archbishop Anthony, in K-pol, when the patriarch appears during the service and blesses the singers, they “having left the singing they call out polychrony.” Savvatov P. Travel Nov. archbishop Anthony in Constantinople, St. Petersburg. 1872, p. 94. Dmitrievsky Τυπικà, 165. Simeon Sol. Oh god. they say Ch. 349–351 (314–316). “Rite” of the Athos-Andrews manuscript of the 15th century. and music manuscript Παλαδικὴ τέχνη XIV century. bib. Vatopedi mon. No. 297 (931) depicts the entrance, the singing of the doxology and the reading of the Gospel in more detail. The singers sing “Most Blessed” only before the words “Blessed is Christ’s God.” At the entrance, the domestic man pronounces these words of the Mother of God in a higher voice (music handwriting); at the entrance, between the previous lamps, there is a reader in a phelonion (short) with a large cross (mentioned above); upon the entrance of the priests into the altar, he rises to two steps of the pulpit and here pronounces in song the beginning of the doxology “Glory to God in the highest” (“Rite”) “And the domestic begins a sweet-voiced song (ᾀ σματικòν ὕ μνον), i.e. doxology, and the priests say the rest. (After the doxology) the domestic: “Risen from the grave and tore his bonds to pieces...” and the priests say the rest. Then the domestic: “Glory to the Father and the Son”... and again the priests: “Risen from the grave”: the domestic in a high voice: “Resurrection. Psalm to David” and the reader immediately says: “Rise up, Lord” (notated rkp.) According to the “Rite”, the reader, according to the great doxology, “sings melodiously: “Psalm of David” and other verses. The reader departs and the domestic or laosinact ascends to the 3rd step of the pulpit and sings the prokeimenon with the rest of the readers; The domestic also sings the chorus at the ends (ἤ χισμα).” The verses to the prokeme are indicated by the musical text: “Let us confess to you, Lord”... “I will rejoice”... and further the remark: “Θεσσαλονικαι ον (according to Thessalonian rite?): “Lord my God, let your hand be exalted”; ἡ μεγάλη δοχὴ (holiday, supper of love): “Rise up the Lord (my God, exalted) your hand, do not forget your poor to the end.” Further, according to the “Rite,” the priest, in all priestly attire, carries the Gospel, preceded by readers with two candlesticks and 2 deacons, ascends to the pulpit and sits with the deacons until the end of the prokeme, after which it is sung, “Make St. Long-lasting.” kingdom from" and "Τòν δεσπότην"; The clergy stand up for these chants; after reading the Gospel on the pulpit by the priest, it is presented by the deacon to the bishop for kissing and is brought into the altar by him, preceded by a reader with a cross and accompanied by the priest (Dmitrievsky, Τυπικà, 164). Goar , Εὐχολ ό γ . π. 36. 37. Dmitrievsky, Εὐχολ ό γ. 1058. Req. l. 95 rev. Patm. RKP. No. 266 l. 206 rev. Дмитриевский, Τυπικà , 124. Dresden. RKP. No. 140 l. 78. 133. 135. Dmitrievsky, Ancient. Patr. type. 144.241.280. Dresden. RKP. No. 140, l. 124 rev.–125. митриевский , р. Patr. type. 330–334. Его же , Богослужение с. and Easter weeks. 53. 312. Simeon Sol. Oh god. they say Ch. 356 (321). Req. Musk. Synod. bib. No. 371/675, l. 110 rev.–114. Дмитриевский , Богосл. With. and Easter. sed. 310–312. What first drew attention to by E. Diakovsky. Из истории богослужения. Chin tritecti. K. 1908 p. 10 etc. Patm. RKP. No. 266, l. 187–188; Dmitrievsky Τυπικà 111. Dresd. RKP. No. 140 l. 123; Dmitrievsky district Patr. type. 324. Euhol. Syn. b. No. 957 l. 70 rev; Ilitarius Sin. b. No. 956; Dmitrievsky Εὐχολ. 9–12. 17. Симеон Сол . Oh god. they say 352 (317). Dresd. RKP. No. 140, l. 127. Dmitrievsky, Dr. Patr. type. 341. Rule of M. George (1072–1073): “neither people nor children are baptized during Lent, nor Holy Week, but on Palm Day and on Lazarus’ Saturday and on Great Saturday.” Golubinsky E. History of Russian church M. 1881, I, 2, 541. Dmitrievsky, Bogosl. With. and Easter weeks. 9 and d., 125 and d. Dresd. RKP. No. 140, l. 37. Dmitrievsky, Dr. Patr. type. 202. Dmitrievsky, Εὐχ. 1009. Goar, 639. Trebnik Moscow. Synod. bib. No. 371/675, l. 21–24. Evkh. Paris. National b. 1027 No. 213, l. 81 rev. Dmitrievsky, Εὐχ. 1110, Τυπικà, 152. – Similar litias were and are in the Western Church. These are litania major Apr 25 on the day of up. Mark and litania minor or rogationes (petitions) in 3 days before the Ascension. The names “greater” and “lesser” do not correspond to the comparative solemnity of these litanies, but are explained historically: the first was established earlier (must have been by Pope Liberius in the 4th century) to replace the very. solemn pagan procession ambarvale (from arva, field - a procession on the field in contrast to amburbale, a city procession in propitiation of the goddess Robigo, on whom rust (robigo) on the bread depended (therefore, April 25 was called Robigalia); Pope Gregory V. streamlined the Christian litany, replacing this pagan procession, assigning 7 different corporations of Rome (cleric, men, monks, maids, women, widows and beggars with children) to leave the titania from different churches (literally the name litania septiformis. Letter 2, 2.). Litania minor was established for the first time around 470 by Bishop Mamert of Vienne due to the earthquake and other disasters, legalized for Gaul by the Council of Orleans in 511 (project 27), received in the 6th century. widespread, but in Rome it was accepted only under p. Leo III (795–816). On the days of these litanies, especially the second, there were especially long services; in the 9th century in some churches they sprinkled blessed ashes on their heads, sprinkled St. water (and now according to the Mediolan rite), everyone walked barefoot (along 33 Avenue of the Moguntini Cathedral of 813). A number of rites for the smaller litany have been preserved: according to them, after a series of antiphons and psalms, there was a prayer. similar to our litany Rtsem vsi (that’s how it begins: Dicamus omnes, Domine miserere); after a number of other antiphons, in general content reminiscent of our penitential troparia, there was a litany in the personal. sense, called statio (stopping, since it took place at the places where the lithium stopped) or oratio (according to the frequent singing of ora - “pray”) and consisted of a long series of petitions (sometimes more than 100), addressed for the most part, in order, to all the most famous saints and each performed antiphonally (by the clergy and choir), for example: sancta Maria - pra pro nobis, sancte Michael - ora, s. Gabriel – ora or intercede (intercede); for the more revered and close saints “pray for us”, for the rest simply: “pray” (Martene, De ant. eccl. ritib. II, 514 sq. Kellner, Heortol. 127). Preserved in a manuscript from 1122 in the Jerusalem Patriarchal Library. By the 10th century can be attributed, because on the litany there is the name of St. Nicholas (857–887 with a break) and the torography of St. places corresponds to their position after the restoration from the Persian conquest of Ave. Modeste (610–637) to the pogrom under Caliph Hakem in 1010. Published in full by Παπαδόπουλος - Κεραμεύς Α . St. Petersburg. 1894, II; in abbreviation (the initial words of the song) with translation and extensive notes - Dmitrievsky A., Divine service of Passion and Easter Week in St. Jerusalem IX-X centuries. Goats 1894 (the chronology of the monument c. XIII is established here). A courtier by birth, he became a monk with his parents, wealthy people, and his wife during the onset of iconoclasm, St. Theodore worked hard to protect the church and faith from the encroachments of heretical emperors, for which he suffered imprisonment and exile. He was also a gifted songwriter. Theodore. Art. Bol. Katih. § 17. Theodore. Art. Bol. Katih. § 73. Theodore. Art. Bol. Katih. § 12. 6. 17. Hanging § 22. Pis. 1. Theodore. Art. Small Katih. § 107–59. Grossu N. priest. St. Theodore the Studite. 105–106. The monument represents, as stated in the preface, a record of “the tradition that we received from our great father and confessor Theodore, and not only we, but many of the best monasteries have chosen.” The recording was made by one of the monks no later than the half of the 9th century, because the recording formed the basis of the Diatyposis of St. Athanasius of Athos and the Charter of P. Alexy (see about them below). Published from a very ancient manuscript Mai, Nova Patrum biblioth. Rom. 1849, t. V, from which it was reprinted from Migne Patrol. s. gr. t. 99, according to the later RKP. with significant variants of Vatopedi. mon. No. 322 (956) XIII-XIV centuries. published by prof. Dmitrievsky, Description. lit. RKP. I Τυπικà; rus. lane 1 ed. each Golubinsky E. East. rus. c. I, 2. 671. There is no reliable information about the beginning of monasticism on Athos; Athonite legends date the establishment of monasteries here back to pagan times (imp. Karakala 211–219) or, at least, to the heyday of Egyptian-Palestinian asceticism; Arab devastation of Mount Athos ca. 670 and then ca. 830 do not allow us to say anything reliable about Athos before the 9th century, although the foundation of almost all the current Athos monasteries dates back to this ancient period. The first historically known Athonite hermit (“hesychiast”) was St. Peter (lived on Athos, 681–734); during the era of iconoclasm, many monks sought refuge here; St. Euthymius (c. 840) restored monasticism on Mount Athos after the secondary Arab defeat; his students organized the first monastery on Mount Athos - Vatopedi, and John Kolov built the first stone monastery on the isthmus in Erisso and asked the emperor. Basil the Macedonian in 872, a charter by which Athos was given into the exclusive possession of the monks. But now enmity began between the Cenobites and the anchorites; the latter separated and set up their own administration (“protat”) in Kareya with the protat at its head. After a new, Saracen, devastation of approx. floor. X century monasticism on Mount Athos was restored by St. Afanasy, who, with donations from his friend, arranged for the imp. Nikephoros Phokas Lavra on Mount Athos. According to the complaint of the anchorites about the predominance of cinenism, alien to ancient Athos, imp. John Tsimskhius, by charter (τυπικòν or τράγος) of 971, recognized the equality of both types of asceticism on Athos. The first reliable news about most of the current Athonite monasteries dates back to this period, such as Iveron (founded by the Georgians), Dochiarsky or Daphne, Panteleimonov or Thessalonica, Esphigmensky (founded by the inhabitants of the Thessalian village of Sfigi), Khilandarsky (named after the name of the ktitor), Zografsky, founded by the Greek George the painter (in Greek. ζωγράφος), Kutlumushsky (after the name of the ktitor), Skyropotamos (“dry stream”), Dionysiatus, founded by Alexei Komin in 1118 at the request of Dionysius, who labored here. Imp. Constantine Monomakh Typokom 1046 prohibited Athos from trading relations with the laity. From that time on, the current strict rules were established on Mount Athos (the unconditional exclusion of women). Alexei Komnenos in 1090 recognized Athos as independent of the Thessalonian metropolitan and subordinated it only to his own archpriest. In the 11th century, Bulgarian monks appeared on Mount Athos and settled the Zograf Monastery; in the 12th century. Serbian (led by Prince Stefan-Vimeon Nemanja and his son St. Savva), who were given Hilandar, and Russians, who were given first the monastery of Xylurgu, and in 1169 Panteleimonov (Russik). Most of the Athos monasteries are dedicated to St. Theotokos, there are churches of the Baptist, Chrysostom, Nicholas. Was on Athos (in the 10th c.) and a Latin monastery with the charter of St. Benedict - Karakal (by the name of the ktitor). (Bishop Porfiry (Uspensky). History of Athos, Kyiv. 1876, passim. Sokolov I. The state of monasticism in the Byzantine Church from the half of the 9th century to the beginning of the 13th century. Kaz. 1894, p. 214 etc.). Diatyposis St. Athanasius published by Meyer Ph. , Die Haupturkunden tük lice Geschichte der Athosklöster, Leipz. 1894, s. 17 f. and Dmitrievsky A. Description lit. RKP. I Τυπικà 238 according to manuscripts of the 16th century. (Af.-Iveron Bible No. 754) and even the 19th century, but representing lists from codices of the 11th century. maybe even from the autographs of St. Athanasius (kept in the skevophilakia of the Lavra of St. Athanasius and not shown to anyone), with which they were verified in Meyer’s edition (Dmitrievsky, ibid., XXXIII). The first ancient list was preserved in the Sinai Library in a separate notebook, torn from the Gospel, without a beginning (the Triodion begins on Ascension) and an end (ends on August 6); the second there under Gospel No. 150 is complete, but only for the most important days. The difference in the synaxar from the charter of the Great Church, except for the order (First the Triodion): patriarchal service is not assumed, there are no commemorations of the consecration of churches, earthquakes (except for October 26). D.b. used in the diocese subject to the K-Polish Patriarch. Judging by the fact that the church of Elijah is mentioned, where there was a lithium on the 2nd week of Easter (according to the K-p. charter on this day of lithium in Chalcopratia), one can think that it was used in Sinai, where there was a church of Elijah. But it is more likely that the canonar is of southern Italian or Sicilian origin, because there are Western and Eastern memories in the number of Western calendars (May 8 of Arch. Michael and Gabriel - an appearance on the Gargan Mountain." In the ancient, the latest memory of Theodore the Studite, in the later of Paul the New † 784 (Arch. Sergius Full month eastern. I 145) Published in Russian. trans. Arch. Antonin, Ancient Canon of the Sinai Bible. Kyiv 1874, in the original by Dmitrievsky A. Description of the liturgists. RKP. I, Τυπικà, 172. The chronicle says under 1051 that St. Theodosius, with the increase of the monastery in his monastery, “began to seek the rules of the Chernechsky, and then Michael found the Chernech of the Studiysky monastery, who came from the Greek with Metropolitan George, and began to seek from him the charter of the Chernech of Studiysky and found from him both the list, and the rules in his monastery, like the monastic singing of the monastery, and bow how to hold and read the readings and stand in the church and the entire church row, sit at the meal and what to eat on which days all according to the instructions”, from the Pechersky Monastery, “rewriting all the monastery regulations” (Letter according to Lavrent. sp. Publishing house Archeogr. com. St. Petersburg. 1872, p. 156). But according to the life of St. Theodosius, compiled by Nestor Theodosius, “after one of the brethren in Constantine, the city was sent to Ephraim, and the entire charter of the Studite monastery was written over and sent to him,” which was approx. 1062 (“Life”, ed. by Bodyansky in “Readings of General History and Ancient Russia. 1858, sheet 111 vol.). These contradictory legends are reconciled by the assumption that the monk Mikhail had an incomplete list of the charter, maybe Hypotiposis, why after 10 years. St. Theodosius felt the need for complete (“all”). – Before the appearance of the Studite Charter and after, before the Tatar invasion, in cathedral-parish churches, they think, in Russia they were guided by the Charter of the Great Church of Poland. The Vladimir Cathedral of 1274 and the Council of Constantinople of 1276 state the existence in Russian. churches of some customs of the Great Church, such as the performance of proskomedia (“proskumisaniye”) by a deacon (apparently, this could have been the most ancient custom in general), pre-sanctification. liturgies on Cheese Wednesday and Friday and Good Friday, reading of the Gospel by the bishop 4 times a year (1st Passion, at Easter liturgy and vespers and at the litia of 1st September), erection of the cross with the features of the Great Church: other of these customs are approved by councils. others are canceled (Pavlov A., Russian Historical Library. St. Petersburg. 1880, VI, No. 6. 12.), but all remain in place until the 15th and even 17th centuries, especially in the Novgorod region, which occupied the entire north of Russia. In addition, in relatively later manuscripts, the 14th-15th centuries, translations of entire ranks of Vel. Church in the glory of the language, for example, the rite of washing the meal in Vel. Thursday, New Year's Eve, September 1, litia according to the charter of Vel. churches. The same is evidenced by the Slavic manuscripts of the Asmatiks (choruses to psalms in song sequence, for example, “Tin Ikumenin” “Universe”), the expression in the ancient charters “singing in tritekti” indicating the existence of this service, and finally even a fragment of the charter of the Great Church in glory. translation by Archbishop Novgor. Clement † 1299 in Moscow. bib. Khludov (Popov A. Approx. description. RKP. Khlud. bib. M. 1875; 117), etc. See about this for more details and quotes in the printed op. prot. And Lisitsyn “The Initial Slavic Russian Typikon”, St. Petersburg. 1910, where the author also indicates another fragment of glory. translation of the statute Vel. churches in the description of Popov s. 117, called triode. The oldest lists of the Studiysko-Alexievsky Charter: 1) in the RKP. Moscow Typogr. bib. No. 285/142/1206 XI-XII centuries. without a beginning (meat week and end, containing only a triode charter, and instead of a month book (maybe, however, torn off) a kondakary, in places notated, for the whole year; 2) almost complete (from the week of the prodigal) and complete (with the whole month book and an extensive disciplinary part) in the RKP. Mos. Synod of the Bible No. 330/380 XII-XIII centuries. a more extensive edition than the first; closer to the charter of the Church than the first (in memory of weeks of fasting, therefore, no less ancient, although it has more memories (by 12); then No.) b. Sofia-Novgor. bib. (now stored in St. Petersburg. Spirit of Acad.) No. 1136 must be, XIII century. – only Triodion from Vespers of Meat Empty and Monthly Books to January 17; 4) Moscow. typogr. bib. ; 144/1236; 5) Moscow Synod. bib. No. 333/381 was written in 1398 without discipline. parts; 6) No. 905) 382 XV century. All these lists, starting with ; 330, are almost literally identical to each other, clearly copied from one, but the later ones occasionally represent slight changes specifically in Studite practice (for example, there is no mention of the Lenten liturgy on all days of Lent, with less solemnity the memory of St. Theodore 11 n., it does not say “father”, not “our father”). There are several fragments of Stud.-Al. charter (for example, in the collection of b. Kiril.-Beloz. bib. (in St. Petersburg. Dukh. Ak.) No. 275, etc.). The Grottaferrata monastery and its Typicon have long defended their independence from their powerful neighbor. Friends could not even persuade the first abbot of the Nile to visit Rome and its shrines. Hegumen Bartholomew, although he is on friendly terms with Popes John XIX and Benedict IX and even participates in the Lateran Council of 1044, the Menaions written under him strictly adhere to Eastern traditions and diverge from the later Cryptoferratus. Typicon. only ig. Pope Martin IV calls Blasius his vassal; In view of such new relations with Rome, this abbot undertook a renovation (ἀνακαινίσθη) of the Crypt. Typicon; it is immediately clear what it consisted of: November 1 is proposed to be celebrated by all saints; in Vel. holidays rely on the Latin litany and on the liturgy “a combination of Greek and Latin succession”; During fasting, daily pre-sanctification is recommended. Liturgy in view of the custom of the Roman Church to celebrate a full liturgy daily; on Vozdvizh. and on Philippov's fast cheese and eggs are allowed; the litanies commemorate the pope with the title “our most honorable and holy father ὁ δει να”, Latin terminology, etc. The typicon has been preserved in modern Vlasia RKP. with the date 1200 in the monastery. bib. No. A. II. 7. Toscani Th is described. Ad Typica graecorum, Rom. 1864; in addition to this description in Dmitrievsky, Τυπικà 899 etc. Preserved 1) in the RKP. Turin University Library. No. 216 XII-XIII centuries; to this RKP. close: 2) Typikon of the Barberino Bible. in Rome No. 69 III (77) 1205 “according to the order of the Nikolo-Kasulyansky monastery”; 3) Wallichelian Bible. in Rome N D. 61 – XIII century. 4) Laurentian Bible. In Florence No. 15 - 1336 5) Barberino bibliography. No. III, 102 (236) 1583, representing a literal similarity (except for the end) with Turin. Main RKP. 1) Vatican Bible. No. 1877, made for this monastery in 1292; 2) RKP are close to it. Vienna Imperial Bible. No. 1126/326/144 XIII century; 3) Barberinovsk. bib. No. 67, written in 1552 for the Cathedral of Bova in Calabria; 4) Vatican Bible. No. 1609, 16th century, presented in 1585 to Pope Sicetus V by the chorebishop of Rhodes (the Latin monthbook is here as a separate appendix). Described (both editions) in Toscani, Ad Typ. graec.; Dmitrievsky's Τυπικà is more complete and detailed (the latter is also responsible for the division into two editions). Preserved in the RKP. Athensk. Univ. No. 788 of the 12th century, from which the Description was first published by Dmitrievsky. lit. RKP. I Τυπικà 256–656. – From the same era, several more clergy Typicons have come down to us, but of only disciplinary content, referring for liturgical practice to the above-mentioned Typicons or the Studite Rule in general, or finally to the generally used Rule (“Synaxarion”), without naming it specifically. These are the Typikon of 1130 of the K-Polish Pandocrator (in honor of the Pantocrator) monastery, founded by the emperor. John Komnenos (in the 18th century RKP of the Khalkin school in K-pol No. 85), prescribing worship “on the model of the great church in the palace”, sometimes referring to the “following of Hagiopolite” (as the name shows - Jerusalem, according to Dmitrievsky Τυπικà LXIV - “court charter”); Typikon of the K-Polish Country Monastery. St. Mamanta 1159, the prologue of which was signed by several abbots and, among other things, Studian and indicating to be guided in worship by the Evergetian Rule “as already accepted and entered into custom” (Chapter 8, etc.; original RCP. in Paris. National. bibliography); Typikon of the Asia Minor Mother of God mon. τω ν Ἡ λίον Βωμω ν ἤ τοι Ἐλεγμω ν (“solar steps, i.e., denunciations”) 1162, referring to the Studian synaxarium (chap. 8, etc.; original in Patmos. bibliography); all published by Dmitrievsky Τυπικà 656–715. Dmitrievsky, Τυπικà 248. Nikolo-Kasulyansk. Type. Ch. 5 (2), 7 (3). The voice is listed only in Diatyposis. Diatype is also there. by Dmitry. 249. Stud.-Alex. Charter on RKP. M. Sin. b. No. 330/380 l. 13, 18 rev. Dmitrievsky Τυπικà 462 and others. Hypotype. § 17; RKP. Moscow Synod. b. No. 330/380, l. 3 vol. etc. l. 68 rev. (Sept. 5) l. 1174 (29 in.); but 24 in. and 29 Aug. 9 (fol. 170 v. 193 v.). Nikol-Kasul. Type. Ch. 12 (8). 16 (9), etc. Sometimes for St. 8, for example, Evergetides. Aug 29 (Dmitrievsky, Τυπικà, 496). Stud.-Alex. mouth Sinyu b. No. 330/380, l. 1. Evergetid. mouth by Dmitry. Τυπικà, 500, etc. Hypotype. §§ 3. 13. 14; about the Pentecost it is said here: “4 καθίσματα”, this must be a typo (this chapter is not in the Vatopedi RKP). Liatype. by Dmitry. 249. Stud. Al. mouth Synod. b. No. 330/380 l. 71 rev. 9. Nick.-Cas. Type. Ch. 1. Ever. mouth by Dmitry. 567. Stud.-Alex. mouth according to RKP. Moscow Synod. bib. No. 330/380, l. 258. Stud.-Alex. mouth in the RKP. Bridge. Synod. bib. No. 330/380, l. 256 rev. – 258 rev. Ibid., l. 4, l. 71 rev. etc. Stud.-Alex. mouth Moscow Typogr. bib. No. 142/1206/285 l. 98–99 vol. The latter can be considered with Toscani (Ad Typ. graec. 18) and an echo of the struggle for icon veneration, which would indicate the great antiquity of the custom (in southern Italy, the homeland of the Typicons in question, people were saved precisely from iconoclasm), and an indication that these “magnifications” were sung before the icons even then, as now. Toscani Ad Typ. graec. 19. 20. 48. 60. 68. Evergetidsk. Type. under. 14 Sep. 25 Dec 6 Jan Aug 6 15 Aug., Wed. 25 Mk.2 f. Dmitrievsky, Τυπικà 272. 356. 382. 480. 487. cf. 430. 406. Now at Matins only on Maundy Thursday. Toscani, Ad Typ. grace. 48. 52. 60. 68. Dmitrievsky Τυπικà 838. 839. RKP. Moscow Syn. bib. No. 330/380 l. 68. 70 rev. 72.114. Toscani Ad Typ. grace. 48, Nik.-Kasul. Type. Ch. 21 Dmitrievsky Τυπικà 804. Dmitrievsky Τυπικà 257 and 356. Hypotype. § 17 (according to Migne, Patrol. s. gr. t. 99). Toscani, Ad Typ. graec. 49. 54. 61. 68. Student-Alex. mouth By. RKP. Moscow Synod. bib. No. 330/380, l. 4. 72. 114. Dmitrievsky, Τυπικà 264. 263. 383. 357. RKP. Moscow Syn. b. No. 330/380, l. 1 rev. 4. 56 rev. Dmitrievsky, Τυπικà 869, 873. Toscani, Ad typ. graec. 54. 52. Nikon Chernogorets, Taktikon Sl. I, l. 4 (304). Wed. in Stud. Al. Est. about Great Saturday: “the morning singing, reciting Glory to God in the highest, is sung, but it is not customary to do it, just now.” RKP. Moscow Synod. bib. No. 330/380, l. 37. Dmitrievsky, Τυπικà 229, 247, 248. RKP. Moscow Synod. bib. No. 330/380, l. 68–71. Dmitrievsky, Τυπικà 900. Ibid 870–871. These prayers must be in the Euchologies of the 10th-11th centuries. Sinaisk. bib. No. 958 and Paris. national No. 213. Dmitrievsky Εὐχολ. 35. 1003. See "Clock" below. Dmitrievsky, Τυπικà 247. Ibid 257–250. 263. 323. 512 etc. Originally from K-polye, Niokn had to leave the Raifa monastery, where he accepted monasticism, due to the dissatisfaction of the brethren in Montenegrin, after the destruction of which first by the Turks in 1085, and then by the crusaders in 1098, he returned to Raifa. Known as the author of "Pandect" ("Collections") op. canonical content and “Taktikon” (“Charter”) of liturgical and monastic disciplinary content, etc. op. His works in Greek. The language has not yet been published (preserved in the Sinai library), with the exception of passages (in Pitra and others): “Pandects” and “Taktikon” were highly respected in ancient Russia, and provided a lot of material for the “Helmsman” book. Printed to perfection. language in Spur 1645, Pochaev 1795 and Moscow in Edinoverch. printing house 1859 Mansvetov, Church. Ust., 187 and Golubinsky village, East. rus. c. I, 1, 748. Dmitrievsky A. Travel to the East and its scientific results. Kiev 1860, 55. Nikon Chernog. , Taktikon, preface. l. 14. Ibid., lyrics. 6th, l. 44 rev. The oldest RKP. Jerusalem Charter in the Jerusalem Bible. 1201, No. 312. But as we will see, this is not the most ancient RKP. Jerus. mouth So Type. Sinaisk. bib. No. 1094 XII century; this is the oldest representative of the Jerusalem Rule in the form in which it had before the adoption of the Studian canons and stichera into it. In the Bible The Sinai Monastery has a load. RKP. X century “Jerusalem Rules of Worship for the 12 Major Feasts.” Messages from the Emperor. Right Palestine. General 1903, 1, 27. Kekelidze K. prot. Liturgist Georgians are remembered. 614. There is a menaion (December) of the 9th century. according to the Jerusalem rite (Dmitrievsky A., Traveling in the East, 66. These are the Typikon of Sinaisk. bib. No. 1047–1214 and an exact copy from it No. 1101–1322. Like the Sinai edition of the Jerusalem charter, there was an Asia Minor, and more particularly Trebizond, edition with traces of local practice, the representatives of which can be considered the Typicons of the Vatopedi monastery. 1346 No. 320 (931), 1405 No. 324 (935) and 1446 No. 321 (932). Dmitrievsky, Journey to the East 56. 57. 138. All these Typicons, so important for the history of the charter, have not yet been published. Migne, Patrol. s. gr. t. 119. Type. Imp. Irina ch. 39. 33. Migne, Patrol. s. gr. t. 127, col. 1054. 1059; published here with the original RKP. Miklosich F. et Müller J . Acta et diplomata. Vindob. 1860–1890, v. V, t. II, 401. Dmitrievsky, Τυπικà 783. 788. Here is this Type. published according to the RKP. XVIII century No. 85 Khalkin. Theologian school, rkp., presenting a copy of the rkp. XV century K-Polish Holy Sepulchre. courtyard No. 160. The oldest after Diatyposis, St. Afanisy as a representative of the Svyatogorsk Charter (excerpts from which Nikon Chernogorets repeatedly cites), even in its Studian form one can recognize the Georgian “Great Synaxarion”, translated for the Iveron Lavra by its dean (deputy abbot, καθηγούμενος) George Itatsmindeli in 1038– 1042, which, as can be seen from its contents, was used in other Athos monasteries and must have been in the Athanasian Lavra, on which Iverskaya was dependent; This synaxarion is close to Hypotype, Diatype. and excerpts from Nikon’s Svyatogorsk charter (which this charter also calls the Synaxar); This is a ktitor’s charter of the Studian type (there are no all-night vigils, the number of kathismas is the same, there are festive antiphons at Matins), but with local characteristics (fasting regime, Georgian memories). (Synaxarion in Russian translation from modern St. George of the RKP. - Tifl. Church. Music. No. 193 and 222 ed. by Archpriest Kekelidze, Liturgical Cargo Monument. 228–272), From the 13th century. Complete Hierus also appear on Athos. statutes. The charter given to St. Savva of Serbia († 1237) Hilandar mon. on Athos, during the divine service he refers to some “Synaxarion”, perhaps the one whose manuscript is from the 14th century. is now in the Hilandar Bible. (No. 66/70) - a purely Jerusalem type (Dmitrievsky, The Most Ancient Hiland. Synaxarion according to the mouth of Jerusalem. Works of Kyiv. D. Ak. 1905. II, 473), as it itself is, a mixture of Jerusalem. orders (vigils) with locals (lenten regime). (Hilandar Charter from the contemporary Sava manuscript, edited by Bishop Dimitri, Typik Hilandar Belgrade. 1898). And after the introduction of the Jerusalem Charter, the old and local orders continued to be adhered to in the Athonite monasteries, why this introduction did not destroy the special Svyatogorsk Charter, but only gave it the Jerusalem flavor, which is clear from the very inscriptions of its surviving manuscripts (of which not a single one has been published). So Greek. RKP. Vatik. b. cod. Palat. No. 101 of 1474 is entitled “Typicon of the Lavra of St. Savva and laurels of St. Athanasius of Athos", the same bibliography. No. 38 of 1423 “Typ. St. and led. mon. St. Athanasius on Mount Athos"; in Type. 1336 Florentine Laurentian Bible. No. 15 is “the chapters of the most famous church dispensation of St. mountains". The most important Athonite monasteries now have records of their charter (Jerus. type); so Lavra of St. Afanasy in the RCP. XV-XVI centuries, Pantocrator. mon. in the RKP. XV century Orders of the Dionysiatic Monastery. recorded in 1624 by his hieromonk Ignatius, and this record enjoyed great authority - there are copies from it in many Athos monasteries; so for Panteleimonov mon. was made there is RKP. XVIII century) revised list with Dionysus. Type. under the title: “Exact Type. church sequences collected from St. Savva and other various"; There are links here other than Afanasiev Tip. on the Athonite Typicons of the “right choir”, “left choir”, “great Typ. Andrianopolita." From the Dionysiatic Type. a list was made in 1875 for Iversk. mon. under the title “Abridged Typikon in conjunction with the local” (all not published and not researched). But still, as always, St. the mountain more closely follows unwritten traditions in worship; therefore, the service here is led not so much by the Typikon as by the typikon (the most honorable person in the monastery), in difficult cases - by the council of typikons (Dmitrievsky A. “Svyatogorsk (Athos) Typikon”, Guide for rural pastors. 1897 Nos. (1), 3, 4, 5. Published in Russian lane in Kekelidze, Liturgist of Georgians. memory 313350; Wed 509–510. In Russia there is also Greek. RKP. to Moscow Room Music. collection Narova No. 74/385, Synod of Biblical. No. 487 XV century, No. 427 XV-XVI century, No. 379 XVI century. In foreign libraries there are several manuscripts believed to be from the 13th century, but mostly from the 14th-16th centuries. Mansvetov, Church. Est. 192. Published in Greek. old printed Trebniks, from where Goar Εὑχ was published. 1 sq., Migne, Patrol. s. gr. t. 154, col. 745. Original Nikod. Type. to Belgrade. Publ. bib. No. 6. Genuine to Berlin. Publ. bib. These are, for example, in the RKP. Moscow Blush. Music North collection No. 1458 – 1381 and Imp. Publ. bib. No. 93. The latter was intended for Dečansky monastery. (on the Bystrica River near Prizren in the town of Decani), founded in 1335 by King Stefan III Urosh in gratitude for the victory over the Bulgarians and organized on the model of K-Polish. Pandokratorsky mon. (Hilferding, Collected works. St. Petersburg 1868, III, 128–136). (Pavlov A.) Russian Historical Library VI, I. St. Petersburg. 1880, no. 6 and 12. Both may have been preserved in the autographs of St. Cyprian - the first in the Bible. Moscow Spirit. Academician, second in Moscow. Synod of the Bible No. 601 (344). The original has not survived; lists of St. Petersburg. Imp. Publ. bib. F 25 from collection Tolstoy 1409, Moscow Rumyants. Muses No. 445 from 1428, etc.; everything should be recycled. The oldest RKP. Moscow Synod. bib. No. 332/385, No. 331/387 both beginning. XV century, No. 678/386 XV century. Among the later, the most remarkable is the Discreet Charter of Gennady Arch. Novgorod (XIV century) in the RCP. XVII century Moscow Syn. bib. No. 953/395. However, in Greek RKP. Jerus. Type. and even printing. editions of his 16th century. there is a remark that is an echo of a special performance according to Stud.-Al. The Charter of the 1st Glory of the 19th Kathisma, i.e. ps. 134–136, 3rd glory 20 departments, i.e. ps. 148–150, and 2nd glory 7th department, i.e. ps. 49 and 50 (see above, p. 405): “you need to know that on all Fridays, when God the Lord happens, we sing polyeleos with his alleluia invariably at the voice of the day; if alleluia happens, it is sung simply..., and 49 ps. We always sing in tone 6, like the last antiphon “Praise the Lord from heaven” (148–150); if God is the Lord, then on ps. 149 the tune changes, and at 150 ps. We say Glory to the Father...” (Rkp. Mosk. Ruman. muz. Sever. 491/35, fol. 13 vol., etc. A similar practice regarding this exclamation - repeating it after each litany - is given by a number of Slavic Service Books of the 16th century. in the RKP. Solovetsky Bible. (under Kazan. Dukh. Acad.), No. 1020, 1024–1026. Dmitrievsky A. Divine service in the Russian Church in the 16th century. Kaz. 1884, 16. Toscani, Ad Typ. graec. 50. Dmitrivesky, Εὐχολ. 88. 89. 161–164. Kekelidze, Liturgist. cargo memory 144–146, 164–166. Dmitrievsky, Εὐχολ. 35–39. 1003–1006. Req. Moscow Synod. bib. No. 371/675, l. 116–124. Typical. Vatik. bib. Nos. 1877 and 1609. Dmitrievsky Τυπικà, 870. Τυπικòν Moscow. Room. Music North collection No. 35/491 l. 127; Moscow Syn. bib. No. 381, l. 134 rev. etc. Hours in the RKP. Vatopedi bibliography No. 350 XII century; for the 6th hour here is the prayer of the current troparion “And on the sixth day and hour”... In Books of Hours Sin. bib. No. 865 XII century. and No. 870 XIV century. it is indicated only as a prayer of the first hour among others. Books of Hours by Afono-Andreev. bib. No. 12 XI century and 861 XIII century. already have the current composition of prayers. Diakovsky. After. hours and images Kive. 1910, corr. l. The multiple “Lord have mercy” was initially, apparently, repeated 3, then 12 times, a trace of which is now at the end of fast services and in the Typikons of the Studio edition; then it could be increased to 30, and then to 40 times (in heterodox churches, up to 60 and 100; so among the Armenians, see above, p. 333); a trace of all these types of practice is given by the Moscow Book of Hours. Typogr. bib. No. 77/150/1223 of the 15th century, where at the 1st hour “Lord have mercy” 30 times are prescribed, at the 3rd – 40, and at the 9th – 12 times (fol. 20 and 38); in the Studio Charters for ordinary students. hours 40 rubles, and for the royals 30 (statute of the Moscow Typographical Bible No. 185/142/1206 l. 20 volumes and 7 volumes); sometimes the following distinction is made: during Lent 50 times, during Filippov and Petrov 40 times, during ordinary times. days 30 times (Book of Hours Imp. Publ. bib. Q I No. 67 XV-XII centuries, fol. 154 vol.); between hours in most RCPs. 30 times (see below). Originally in the Ethiopian Book of Hours of the 14th century - 41 or 51 times (Turaev, Ethiopian Book of Hours. ts. 39, 49, etc.). Τυπικòν Moscow. Room. Music North Sob. No. 35/491 XIII century. l. 122 and Mosk. Synod of the Bible No. 381 XIV century. l. 131 rev. They note about these troparia that regarding “there is no agreement,” everyone says what they want, therefore there is no coincidence in the lists, everyone offers his own.” Diakovsky E. Sequence of the night hours (“Ordinance of the 12 Psalms”), Kive 1909, 19. You might be interested in: