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This is the only holiday that began simultaneously with the event itself to which it is dedicated. The First Exaltation was celebrated at the very discovery of the Cross in the Jerusalem Church, i.e. in the 4th century. 874 And the fact that this holiday was soon combined (in 335) with the consecration of the magnificent Church of the Resurrection, built by Constantine the Great on the site of the discovery of the Cross, 875 made this holiday here from the very beginning one of the most solemn of the year. Western pilgrim to Jerusalem at the end of the 4th century. (Avitanka Sylvia, or Etheria) describes these two inseparable holidays in St. city. “The day of renewal is the time when the holy church on Golgotha, which is called Martyrium, is dedicated to God; and the holy church, which is in the Resurrection, that is, in the place where the Lord rose after suffering, and it is dedicated to God on this day. The renewal of these holy churches is celebrated with the greatest honor because on this day the Cross of the Lord was found. Therefore, it was so arranged that the day of the first consecration of the above-mentioned churches was the day when the Cross of the Lord was found, so that everything would be celebrated together on the same day with all joy. And in the Holy Scriptures we find that the day of renewal is the day when Saint Solomon, after completing the house of God that he was building, stood before the altar of God and prayed, as it is written in the books of Chronicles. So when these days of renewal come, they are celebrated for eight days; for many days they begin to gather from everywhere, not only from hermits, or apotactites, from various provinces, that is, from Mesopotamia, and Syria, and Egypt, and Thebaid, where there are many hermits, but also from all different places and provinces; for there is no one who on this day does not strive to Jerusalem for such joy and for such honorable days: and the laity, both men and women, with a faithful spirit in the same way gather on these days from all the provinces to Jerusalem, for the sake of the holy day. On these same days, bishops gather in Jerusalem - when there are few of them - more than forty or fifty, and many of their clergy come with them. And why say too much? Anyone who does not participate in such a great celebration in these days believes that he has fallen into the greatest sin, unless there is some preventing necessity that keeps a person from a good intention. On these days of renewal, the decoration of all churches is the same as on Easter and Epiphany, and every day services are celebrated in various holy places in the same way as on Easter and Epiphany. For on the first and second days there is a service in a large church called Martyrium. On the third day - on Olivet, that is, in the church on the mountain from where the Lord ascended to heaven after suffering, in which church there is a cave in which the Lord taught the apostles on the Mount of Olives. On the fourth day... [lacuna]" 876. Also, according to the testimony of the church historian Sozomen (5th century), since the consecration of the Martyrium under Constantine the Great, “the Jerusalem Church celebrates this holiday annually and very solemnly, so that then even the sacrament of baptism is taught and church meetings last 8 days; On the occasion of this celebration, people flock there to visit St. places, many from almost the entire sunflower industry" 877. About the celebration of the Exaltation on September 14 in the 4th century. in the East there is evidence in the life of St. John Chrysostom, Patr. Eutyches Constantinople († 582), Simeon the Holy Fool († c. 590). The life of St. Mary of Egypt (VI century), recorded from her words; It was on this holiday that she miraculously turned to repentance. But it is remarkable that in the 4th century. the veneration of the venerable tree of the Cross in the Jerusalem Church was not yet dedicated to this holiday, but to Good Friday, as now in the Roman Church (see below), sometimes more immobile in the liturgical ritual than our Church. Of course, at first it was a purely local holiday of the Jerusalem Church. But very soon it was to spread to other Churches of the East, especially in those places that owned part of the life-giving tree, such as Constantinople (and there were many such places). The holiday was supposed to become especially widespread and at the same time strengthened in solemnity upon the return of the Jerusalem Tree of the Cross from Persian captivity under the Emperor. Heraclius in 628. It is remarkable that the day of the solemn entry of St. tree of Heraclius to Jerusalem, if it is indicated correctly by sources, May 3 began to be celebrated only in the Western Church under the name of “the day of the discovery of the Cross.” This could have happened because the East already had a holiday in honor of St. Cross on September 14 and did not need a new one. And further - how slow and, so to speak, uncertainly the holiday in honor of St. The cross spreads in the west as quickly as it does in the east. The earliest mention of the feast of St. The cross of Western monuments is in the Silos (Spanish) lectionary (collection of readings), which appeared around 650, under the name “St. Cross" May 3; the same under the name of “finding St. Cross" in the very ancient Gallican liturgy. Neither one nor the other monument marks the holiday of September 14th. The Gelasian Sacramentary (Trebnik) (attributed to Pope Gelasius of the 5th century, but dating back to the 7th - 8th centuries) only has both holidays in some lists, and usually one, but the holiday of September 14 is clearly a later insertion here. The Gregorian Sacramentary (attributed to Pope Gregory the Great in the 6th century, compiled even later) has both feasts. Even greater hesitation regarding these holidays is revealed by the lists of the monthly calendar attributed to Bl. Jerome, but going back in the most ancient lists to the half of the 7th century. In the oldest list, it does not have either one or another holiday in honor of St. Cross; edited approx. 750 g both; but in a later edition there is one on May 3rd. One holiday on May 3 also has Bede’s month book (8th century), as does the Padua Sacramentary of the half of the 9th century. Thus, while the feast of the return of St. The Cross under Heraclius in the west on May 3 was almost universally distributed already in the 7th century; September 14 first became known under the name “exaltation of the Cross” (exaltatio crucis) only in the 8th century, and then only locally (but there is news of its introduction in Rome by Pope Honorius I in the 7th century) 878 . In some churches, for example, in Milan, the last holiday was introduced only in the 11th century. What a contrast with the East, where none of the most ancient calendars (with the exception of the Syrian 4th century, which has only the Nativity of Christ among the twelve holidays) can do without the Exaltation, and other calendars, for example, the 8th century Constantinople, give it a four-day pre-festival from September 10th. (Coptic calendar - three-day) 879 . The monuments do not allow us to say anything about the beginning of our festive service for the Elevation. There is no doubt that some of the current hymns of the holiday, for example, the troparia “To Thy Cross” and “Save, Lord,” mentioned in monuments of the 7th century. (see below), go back to the 6th or even 5th century, the century of the first creators of troparions (St. Auxentius and others, see Explanatory Typikon, I, 365). But it is characteristic that from the first creator of kontakions - Ven. Romana of the 6th century there is no kontakion left for the Exaltation (of the twelve holidays there are, not counting Easter, the Nativity of Christ, Epiphany, Candlemas, Vaiy Week, Ascension, 50th and Annunciation). Perhaps already from the 7th century. We have a short rite of worship for the Exaltation. This is in the Jerusalem Canonar (charter) of the Georgian version with the practice of the 7th century. (according to the 10th century). As in other oldest surviving monuments of the liturgical charter, here for this holiday only the rite of raising the cross and the liturgy are given (as for other holidays only the rite of the liturgy, excluding the Nativity of Christ and the Epiphany). About the erection it is said here: “At the third hour (9 o’clock in the morning) they ring for the service, enter the diaconium, the priest serving the liturgy dresses, decorates three crosses, or only one and places it on the throne 880. Before the throne they say a litany and a prayer (probably both specially adapted to the occasion) and say “Our Father”, stichera 2 ch. “We worship, O Christ, the copy who perforated” 881, verse “Thou gavest a sign”; ipakoi of the Cross; the deacon says the litany “Have mercy on us, O God”; the priest raises the cross and, while singing Κύριε ἐλέησον 50 times, turns it (to the people), says the prayer “On the Most High” and sings the stichera of Ch. 6 “Illuminate Thy ascension to the cross”, verse “Thou shalt proclaim Thy glory to the heavens.” Ipakoi ch. 6: “Come again, let us know”; they say the litany “Have mercy on us, O God” and perform the entire rite described above (with the cross). After this, they wash the cross, anoint it with incense 882 and say ipakoi of the Cross; the people venerate the cross, and the crosses are placed on the throne. Then the canon of liturgy begins. After communion, they distribute water from the cross to the people (as a blessing, εὐλογία) and so they do everything.” Thus, this monument indicates a double erection of the cross (“the priest raises the cross and turns it around”) and each of them is preceded by a stichera with a verse, ipakoi and a litany with a 50-fold (the grain of the later 100 and 500-fold) “Lord have mercy,” and the second and another stichera with a verse before the litany; According to this charter, the ritual of washing and anointing the cross after kissing it, which subsequently fell into disuse, is also remarkable. “At the liturgy,” this monument continues, “the troparion ch. 2 (!): “Save, O Lord, Thy people and bless Thy inheritance”, verse “The Lord is mighty of His people”; Next, five readings (proverbs) are indicated: I. Proverbs. 3:18–23; II. Is. 65:22–24; III. Prem. 14:1–7); IV. Ezek. 9:2–6; V. 883 1 Cor. 1:18–25 (our current Apostle), alleluia (verse): “Turn and understand”(?); Gospel John 19:16–37 (current, but shorter; the Apostle and the Gospel are those on Good Friday according to this charter). Then the liturgy indicates: “For the washing of hands (obviously, a troparion replacing our cherubic one): “The voice of Thy prophet” (maybe the current stichera with such a beginning for the worship of the cross). The Holy Gifts (i.e., a troparion for bringing or transferring them) Chapter 8: “Angelic faces, glory to You”... At Vespers, the prokeimenon: “Videsha all ends...", verse: "The Lord has spoken His salvation" 884 (cf. And now at Vespers the great prokeimenon "Our God is in heaven"). The Georgian monument examined shows that in the 7th century. There were already church songs in places in honor of the Exaltation, but there were very few of them and they were not the current ones. Another Georgian monument already gives us a whole service for the holiday - with all the songs that are not current and the most ancient of the last, 7th-8th centuries. This is a Georgian manuscript from the Imperial Public Library from the collection of Bishop. Porphyry No. 11 of the 9th century, containing services for all holidays (movable and fixed) and the most important days of the year. For the Exaltation, here are stichera on the Lord I cried, a canon, a troparion and hymns for the washing of hands (probably at the beginning of the Liturgy of the Faithful, instead of the current Cherubim) and for the transfer of St. gifts. The songs differ from the current ones in their simplicity and brevity. To the Lord I cried stichera ch. 4: “The light of Thy countenance shines upon us, O Lord, and all the ends of the universe cry out in song: Glory to Thy Cross.” “In this place you were crucified with your forehead, O Christ, you crushed the power of death and you freed the human race; glory to Thee, O God." “You ascended to the cross, O Conqueror, and you captured hell, O Mighty One, for this reason everyone cries out: O Benefactor, glory to Thee.” Canon, hymn 1. “Let us sing to Christ, who brought us out of the bonds of death, gloriously be glorified.” “To him who has cast down the pride of the enemy and raised up the Cross among the unbelievers...” the same thing (i.e., “gloriously he has been glorified”). Troparion ch. 1: “The faces of the angels sing a victorious song of the Light-bearing and Life-giving Cross of Your feast, O Christ, and the assembly of the faithful joyfully bows to its radiant vision: for the inhabitants of heaven incessantly cry out: glory to the all-powerful Cross of Your Savior.” To wash your hands: “The voice of Your prophet Isaiah is fulfilled, saying: Behold the tree of your salvation, established before your eyes; for today the Cross is erected and the world is freed from temptations.” Song for the Transfer of St. The gifts have nothing to do with the holiday, but only with this rite, and it is noted that it is said about all the great holidays 885. The Jerusalem Georgian Canonar does not indicate any hymns for Vespers and Matins of the Exaltation. For greater holidays (the Nativity of Christ, the sheets about Epiphany are damaged), such hymns are indicated and in general the rites of Vespers and Matins are given. Consequently, on this holiday these services were not always different from the usual ones. This is how things stand with this holiday in another ancient, already Greek, liturgical monument, the Charter of the great Church of Constantinople (St. Sophia), although preserved in a manuscript of the 10th century. (Patmos Bible No. 266), but giving practice no later than the 9th century, the practice of the church that accepted the rite of the Jerusalem Church (given in the monument just discussed) and was the former legislator of all cathedral and parish churches in the East. The veneration of the cross, according to this charter, began on September 10, but at what services and in what order it was performed, the monuments do not say, noting only on September 10. “worship of the honest tree”; but later editions of this charter shed full light on this remark (see below). As for the day of the Exaltation itself, then, like the previous monument, completely silent about the features of Vespers and Matins for the Exaltation (while for the Transfiguration, Ascension, Dormition, not to mention major holidays, the charter of these services is given), this monument gives a rite of raising the cross that is closer to the current one. “At Matins for “Glory to God in the highest,” when the Trisagion is said, the patriarch enters and ahead of him enter (enter) the honorable trees carried by the skeuophilax, accompanied (ὀφικευόντων) by deacons with candles, and they rest at the meal, and the singers ascend to the pulpit, singing the prescribed troparia three times, picked up by the people (δεχομένου τοΰ λαοΰ) until the appropriate hour, before sunrise (or at sunrise), and the patriarch ascends to the pulpit, and in front of him they carry honest trees with their guardians (θήκοις - boxes, cases) of them, and The archdeacon removes the omophorion (from the patriarch) and bows to the patriarch and, having risen, takes the cross and erects it, and with him there is a sincellus at the back to set his tunic, and the people exclaim (κράζοντος) “Lord have mercy”; The troparion is said, chapter 1, “Save, O Lord, Thy people”, 2nd - Chapter 2 “The Life-Giving Cross of Your Goodness”, 3rd – Chapter 6 “Eventually the tree of Your Cross was erected”; 4th – the same voice “Today the prophetic is fulfilled”, 5th – Chapter 4 “Ascended to the Cross.” And there is an entrance and instead of the Trisagion it is said “To your Cross.” Next are indicated (for the liturgy) the current prokeimenon, the Apostle, the Gospel and the sacrament, as well as for Vespers the current great prokeimenon with one verse 886. A further step in the formation of the service of the Exaltation and especially in the development of the rite of raising the cross itself is represented by the “Canonar” (charter) under the Gospel in the library of the Sinai Monastery, in Greek. manuscripts ΙΧ - ΧΙ centuries. with practice for the most part of the same Constantinople St. Sofia, but somewhat later than in the monument discussed above. Here a festive element is already introduced into Vespers and Matins, but a very small one - in the form of a prokemena, readings and troparion. It is indicated “at Vespers the prokeimenon ch. 3 “The Lord has spoken His salvation before the tongues...” verse: “Sing a new song to the Lord, for it is wondrous...” (Ps. 91). Another: “Thou hast given a sign to those who fear Thee,” verse: “God, thou hast cast us off” (Ps. 59) [Modern Proverbs] 887. On dismissal of the vespers troparion chapter 1 “Save, O Lord”; the same for “God the Lord.” The sequence of the Holy Exaltation of the Honorable and Life-Giving Cross. After “Glory in the highest” the priests (and in the previous monument the singers) ascend to the pulpit and begin to sing all according to the rite of the troparion of the Holy Exaltation (the 1st, 2nd and 4th from the previous monument are indicated). And the people are equally each of them, and at the end (εἰς τελευταΐον - some kind of liturgical term) the troparion “Only he was hoisted” (in the previous monument the 3rd, and all these troparions are sung after the erection, and before it - unknown ones). The priest [archbishop] ascends to (the pulpit) and the cross and censer (θυμιατός) and makes three genuflections, on whatever day the Exaltation takes place, and standing to the east, marks the cross three times silently and performs the first exaltation. And the deacon begins “Lord have mercy” wondrously (θαυμαστικώς - unknown musical term) with the people. three times, and the rest (22) “Lord have mercy” [to the tune] are invocative (παρακλητικά - unknown musical term). The erection of the cross begins from the chest (not from the floor, as now) when the people [others] exclaim “Lord have mercy,” until the cross from the outstretched hands of the bishop becomes higher than his head. And when lowered [arch] by the priest of the cross from on high, the people perform (finish) the exclamation “Lord have mercy” 100 times (50). And on the second elevation to the east, in the same way, before the deacon begins marvelously 3 and the people 50 marvelously and 50 invocatively and performs 100. The 2nd exaltation is to the south, the 3rd to the west, the 4th to the north and immediately begins the veneration of the cross, singing “He ascended to the cross" until all the people bow. The Prokeimenon at the dismissal of Matins [voice 4]: “The Lord has spoken of salvation,” written at Vespers. The Gospel" is the current morning. "At the Liturgy, entrance chapter 4 “I ascended to the cross by will.” Instead of the Trisagion, chapter 6, “We venerate Your Cross.” The liturgical prokeimenon, the Apostle, the alleluary, the Gospel and the sacrament are the current ones, only the alleluary is the first, and for the sacrament the voice is indicated: 4th 888. Thus, in addition to the noted minor differences compared to previous monuments, this one has significantly a more developed and even closer to the current rite of raising the cross: the erection here is 4-fold (or 5-fold - it is unclear) with the singing of 50-fold according to the oldest edition of the monument and 100-fold according to the later version of “Lord have mercy.” The above-mentioned charter of St. Sophia of Constantinople came to us in somewhat later Greek. manuscripts - XI century. (from the Dresden Royal Library, no. 140) and with practice even later than in the previous monument. Here the Exaltation also has a pre-festival, moreover, longer than the current one, with special rituals over the cross. For the holiday itself, a fairly detailed rite of Vespers and Matins is given with intermediate services according to the so-called “song rite,” of which this charter is a representative and the picture of which is still far from being restored by science, 889 so that the statutory remarks of this monument are mostly incomprehensible. The order of erection here is much more complicated than the current one. Celebrations in honor of the Cross according to this manuscript began on September 9. Under this date, the following custom is recorded in the manuscript: “On this very day, the referendarium (patriarchal rapporteur of affairs) goes to the palace, notifies the pappius (chief court official) and carries the honorable tree to the Great Church, preceded by singing singers with torches and in phelonions. The Patriarch dresses himself, and, going out to the katichoumen (the section of the church for the catechumens), meets the little room at the eastern door on the stairs, censes, blesses with candles and, having given them to the kanstrisia (patriarchal official), walks in front of the life-giving tree, having a censer. And when they reach the usual place, (the patriarch) again censes and blesses with candles, and worship takes place according to order.” From the 10th, over the next four days, from the morning until the sixth hour, the removal of the holy tree of the Lord was carried out in the Great Church for the worship of men - September 10 and 11, 12 and 13 - for the worship of women. This rite is stated in the manuscript as follows: “The carrying out (descent) of the honorable trees is performed daily by the patriarch after the ostiarii (gatekeepers) first carry them out of the catichumena into the Great Church and exclaim: “Bless you, saints.” And when, at the end of the first (antiphon) Matins, observers are invited, the chartularia (secretary, archivist) of the squophylaki (vessel guards) and others, then they, having risen, take down the honorable cross from the euktiriy (chapels) of the catichumen and place it in the usual place. When the patriarch comes out and bows (the cross) with the blessing of the lamps, and worship is performed, then the chartularius lifts it up (see above; the patriarchal officials were mostly archdeacons), lowers it down and places it on the meal prepared for him. crucifixion The patriarch descends (from the pulpit?), walking ahead with the censer and, having completed the order, again blessing, kissing and making the beginning of Matins, he rises up. And this charter is fulfilled all four days. One should know that the ascension (return) of the honorable cross takes place daily after the elevation of the holy gifts at the Divine Liturgy. On the eve of the holiday, after they have brought out the venerable tree, the guards, together with the chartularii of skeuphylakia, bring out a silver vase in which the holy vessels are washed, having warm water in the jug, and, having washed it, they tie it crosswise with cords (γαίετανίον - a special kind of cord) sent from the palace, tied less at the top and more in the middle. And when they finish, the patriarch comes to the top of the royal doors (the choir above the porch), wearing only a phelonion and an omophorion. His archons (higher officials) are also present in phelonions, and, taking the cross, he erects it, with those present chanting “Lord have mercy” three times. When he holds this tree, everyone kisses it, then the hartularii, having taken it, put it in a storage room called a “plate,” tie it up, and place it in the eukthyria. On the evening before (the holiday) the first and last antiphons are sung, “The Lord has cried”, leaving without stichera, prokeimenon, litany, three antiphons. You should know that when there is a catavasia (an unknown liturgical term, apparently a troparion at the end of Vespers), we speak to the Glory of the second antiphon, i.e. “Believer” (Ps. 115), “Only Begotten Son," And now, "Glorious." After the antiphons, the litany with petitions, three readings (current paremias). The order of the presbyters' proclamation (during the readings) is as follows: when the patriarch sits and the archdeacon proclaims: "Wisdom", the first presbyter stands on the right side in front of the pillar (ciborium) and proclaims: "Peace to all" to the reader; then the second stands up the presbyter at the second reading is on the left side and stands behind the patriarchal throne, doing the same; in the same way for the third reading again (the priest stands up) from those standing on the right side; and immediately (after the paremias) the singers on the pulpit sing the psalm of David below, i.e. 3 verses of it as choruses to the troparion and katavasia - the troparion of the 1st tone. “Save, O Lord.” Verse: “The Lord reigns, let men be angry.” Verse 2: “Lift up the Lord our God and worship the mountain of His saints." And an additional verse. Then, when the deacon exclaims: “Wisdom,” there is a dismissal and reading and requiem (service between Vespers and Matins) according to the rite. Together with the beginning of the requiem, candles are lit in the dome, issued from the sakellia (treasury), weighing three candles 73 liter. And the small biltz (σημαντηράδες) ring from the evening until the beginning of matins. You should know that after the dismissal of the kontakion (the name of a special service), the litia leaves the church, preceded by the celebrants (παννυχευόντων) and the bishop’s singers (ἐπισκοπιανών) with candles given to them from the skelium. While singing “He Ascended to the Cross,” they go to the forum and, having performed the litany (ἐκτενήν), return while singing the same kontakion. Upon returning, there is a litany (συναπτή), i.e., “Let us fulfill the prayer,” then the veneration and dismissal according to rank. And there is reading until they do not strike three bells, and then the guards come with the skevofylakia chartularium, take out the honorable cross from the euctirium, place it in the catichumena, then the gatekeepers (ostarii) open the four staircases, and the people ascend and worship. On the same day of the Exaltation of the Precious Cross, the (ordinary) antiphons (at Matins) are not sung, but immediately, after 5 o’clock at night, Matins is performed on the ambo, and the first antiphon of the day is sung, 12 antiphons with the canon, and the polyeleos, the song of the 3 youths and “Bless” (“canon” and “polyeleos” hardly have the current meaning here) are sung. Psalm 50, troparion in the 1st tone, “Save, O Lord,” i.e., “Have mercy on me, O God.” Verse 2: “To you alone have I sinned,” troparion in the 2nd tone, “Salvation has been done.” Verse 3: “Sprinkle me with hyssop,” troparion in the 2nd tone “The Life-Giving Cross.” Verse 4: “Do not reject me,” troparion of the 7th tone, “The Church cries out to You.” Verse 5: “Lord, open my lips,” the troparion of the 2nd tone, “Only the tree was made friends,” and on Glory: “Ascended to the cross.” The ascetries (nuns) sing the same thing. And now, the rest of the troparions written above. When these troparions are sung, then three deacons rise, who must precede the honorable cross, in patriarchy with candlesticks and three candles. Another deacon comes to the exit with the Gospel, warning the descent of the patriarch. When the singers begin the hymn, i.e. “Glory to God in the highest,” the patriarch comes out in the catichumen and, having bowed and blessed with candles, walks, kissing the cross, for which the skevaflax or first chartularius raises it. The archons of the synclite, dressed in their clothes and holding candles, precede. The patriarch, having a censer, walks in front of the honorable cross, and when he comes to the royal doors, then he finds the second deacon or archdeacon here with the Gospel and, having completed the prayer of entry, enters. And when he enters the altar, the holy cross is placed on the holy table on the right side of the Gospel. It should be known that the cross precedes the Gospel, when everyone in the altar bows, the patriarch rises to the pulpit, presenting him with the holy trees in the repository by the skeuphylax or hartlarius. and preceded by singers singing the troparia written above: “Save, Lord,” etc. In the same way, the ecdiki (officials of the church court) walk ahead with their staffs. The cross is placed on a silver table located there, and the house of subdeacons spreads out a carpet, having climbed onto it, the patriarch makes three bows, prostrating himself on the ground, whether it is Saturday or Sunday, then he blesses it with candles, and the canrision removes the omophorion from it and gives it to the second of the deacons. The Patriarch, taking the honorable cross, goes to the eastern side and, standing in front, raises it, gradually raising his hands, as custom requires, being supported by two ekdiks, according to the ancient custom of Moses, when he, supported by Aaron and Hur, defeated Amalek. The syncell enters the pulpit with the patriarch, but from the sacred persons and in no way from those without consecration, standing behind him (to protect the clothes). When the elevation begins, the deacons standing on the steps of the pulpit shout with the people: “Lord have mercy" and sing it a hundred times. After 97 times, the patriarch blesses three times with the cross, and the deacons proclaim: “Lord have mercy" more carefully. And the (patriarch) goes to the south side, blessing there three times and erecting (the cross) as on the front side. Then he goes to the western side, while the singers are singing “Lord have mercy" and erects it there in the same way, and moves away to the northern side and does it in the same way. Then, coming to the front side, he erects the cross, as before, and performs the first elevation, that is, while singing “Lord have mercy" a hundred times on the five sides, and together 500 times. And the singers begin and sing Troparion, tone 6: “Today the prophetic is fulfilled.” The Patriarch sits down on his chair and rests, while the cross of the hartularia is taken to the altar and, after everyone there kisses it, they bring it again. And the second elevation is performed, like the first, while singing “Lord have mercy" on five sides 80 times, together 400 times. If the patriarch orders, then the cross does not go (to the altar), but is placed on the table that is there when he is resting. And when the second elevation is completed, then (the cross) is placed again, and the troparion is sung, tone 6: “Only erected tree." And, having rested, the patriarch makes the third elevation, like the others, while singing “Lord have mercy" 60 times (on each side), together 300 times, a total of 1200 times sung. After the third elevation, the hartularii carry the cross in front of the patriarch and place it on the holy meal, while the singers sing “Ascended to the Cross.” When the patriarch has sat for a while, the singers the time is indicated by the archdeacon, and instead of the Trisagion they begin, “We venerate Your Cross, O Lord" without antiphons and litanies. The hartularii, taking the honest tree, take it to the skeuophilacia and, untied, wash it with warm water, and the gaitans send it to the palace. The honest tree is brought with its storage into the altar and placed on a special table. After the Trisagion is performed, there is a pulpit (sitting, that is, they sit down) and the prokeimenon is sung, tone 7: “Exalt the Lord,” the verse: “The Lord reigns, let men be angry,” and in order the rest of the divine liturgy follows. But this sequence is performed in the Great Church, while in secular churches the antiphons are sung according to custom. When the time for communion comes and when the first paten is taken and brought along with the rest of the vessels at the holy meal, then the holy tree is placed along with them. And when Pappius (the court official) in vestments approaches the holy doors (behind the cross), then the patriarch, having received the censer from the canstrius, censes and blesses with candles and kisses the cross, then takes the censer and walks with it in front to the holy doors, and the hatularius, carrying (the cross), gives it to Pappius, while the singers sing: “Ascended to the cross.” And after this is accomplished, the cross, preceded by a multitude of people gathered and accompanying them with candles in their hands, is carried into the palace. After this, the archdeacon censes, and the saint is carried out. gifts, and there is a release. When the patriarch is not at the divine service, the great archpriest, the second of the presbyters and the next after him, erects the cross.”890 And in the Slavic monuments of the Charter of the Great Church of Constantinople, which for some time (until the 13th century) was adopted in Russia, at least in cathedral churches, the Feast of the Exaltation and the rite of raising the cross had the same features. According to the charter written off by the archbishop. Novgorod Clement in 1279 (manuscript in the Khludovsky meeting at the St. Nicholas Edinoverie Monastery in Moscow), from September 10 to 14, the worship of the cross is indicated: “it is appropriate to lead, as for 4 days the worship of the honorable tree is celebrated (happened before the holiday) in the cathedral church from the morning hour until the erection of the honorable and divine tree at the liturgy: to the husbands and wives who descend according to custom, the antiphons are said, and in the thrice-holy place, “To Thy Cross”; let us first celebrate (pre-celebrate) the Cross for 4 days; after the fourth, for ten days it is not sung.” “At the eve of the elevation at the liturgy after the ascension of the venerable cross (in) the katikhumi of the Hartofilarov, they wash the vessel with warm water and tie it with crimson gontanas (ribbons) and a belt; Therefore, the bishop will come out in a phelonion and in an amophorion after the catichumen, above the church door (in the choir) and having crossed himself (overshadowing the cross) three times, seeing the destiny of people and glorifying God, and will put the packs in the godmother (puts the cross again in the ark for him), and therefore brings it into the vestibule, after the opening of the church and after all the singing and finally the Lord Have mercy (i.e. at the end of Vespers) there is an entrance of the saint (entrance at Vespers on the feast is performed by the bishop) and the Abiye prokeimenon The Lord reigns and according to the 3rd antiphon and the small deaconesses (litany) there is a paremia (the current paremias are indicated) and Abiye the singers sing the troparion ch. 1 Lord save your people, v. 1 The Lord reigns and people are angry. Verse 2 Lift up the Lord God and at the end of the requiem service (special service after Vespers) they go from the cross to the marketplace (square) singing the kontakion of the Ascended One and there is a litany, 40 Lord have mercy and prayer. Therefore the heads of worship and let the people go” 891. The services of the holiday itself have been preserved in this extremely valuable manuscript. But we find the rite of raising the cross according to the practice of the great Church of Constantinople for Russia in another Slavic manuscript - in the Trebnik of the Novgorod Sofia Library (now at the Petrograd Theological Academy) No. 1056 Χ II Ι century. “After the 10th hymn, when Glory in the highest is sung, the saint will put on his vestments and stand before the saint. clothed with the table and will proclaim that Thine is the kingdom; the singers sing the troparion, Lord save their people, another Living (Life-Giving) Cross and litany are not said, nor a prayer of dismissal, but all the saints and priests and deacons go with censers and subdeacons (subdeacons or sextons) from the lampstand, divided into floors, their floors go to the right, and their floors to the left, singing Troparion Save people, Living Cross. With the honorable cross carried and placed on the table with the vessel guards, the saint begins: Blessed is Christ our God, Singers: We worship Thy Cross three times; The same day is prophetic, the same kontakion He ascended to the cross. Therefore, the saint and all the people kiss him in bowing. Therefore, the saint will go to the altar, carrying a cross on his shoulders and with him the priest, carrying crosses, and the previous deacon with censers. And they will put crosses on St. meal, and says the entrance prayer, and therefore the archdeacon amophorus is taken down, and the saint enters the ambo to pray and bow three times to the ground. And again, going to the altar, he takes the cross, and goes to the ambon, support two of his arms and create three crosses, the people calling Kyrie leison and go to the east, seven to the noon, also to the west, and at night, again to the east and call Kirieleison 500 and therefore the singers of the troparion of the prophetic day. And the second (for the second time) they raise the cross and say Kirieleison 400 and sing Tokmo hoist. The third rings in the same way and says Lord have mercy 300 by 60 (when raised on each side), as if there were 300. The first (at the first rise) rings Lord have mercy by 100 (when raised on each side), and the second by 80, and all 1000 and 200. And the troparion of the Church cries out to Ti Christ, therefore the kontakion. He ascended to the cross, and placed the saint on the throne and said the prayer to the Trisagion and other services in all order” 892. According to the Evergetid Rule of the 11th century. in a 12th century manuscript. (University of Athens, No. 788) on the eve of the holiday, “after the good news, at 9 o’clock, the priest with the ecclesiarch and deacon in vestments enter the skeuophilakia and wear out the honorable cross from there, quietly singing the troparion “Lord Save” and place it outside in the holy altar. At Vespers on the Lord, I called stichera (current) 3 to 2 and self-concords of the same voice “Today the tree appeared” 2, Glory and now chapter 8 “Four-legged world” (now for the worship of the cross). On the verse “Moses of old” (now the last one), “The voice of the prophets”; verses 1 (current), and verse 2 “Ascend into heaven God”, Glory and now self-vocal ch. 3 “Christ our God.” At the memorial service, a touching canon of the voice of the day of the memorial service on 6 and the Cross, chapter 4 of Herman (must have been Patriarch of Constantinople † 748) “I will sing to Thee, O Lord my God” on 4; 3 songs each – sedalin of the Cross, chapter 1 Octoechos “Weapon of the Cross” Glory even now: “Who is your intercession”; according to the 6th song of the kontakion of the Mother of God “Representation”. At Matins on God the Lord the troparion “Lord save” 2, Glory and now: “Who is your intercessor.” Verse, sedalen on the voice of the cross. Reading at the memorial service (according to this charter, reading was supposed to be between the memorial service and Matins) to the series from the Apostle (the current “great” reading from the Apostle). According to the 1st verse, the reading is a word in the Panegyric (collection of words of praise) of Sophronius of Jerusalem, which begins: “The Triumph of the Cross and who does not rejoice” and another word of Pantoleon the deacon “Again you raise the Cross” two for one and another word in the small Panegyric of Alexander the monk. Then we verse the other kathisma “It is good to confess Lord" (i.e., the 13th kathisma, concluding the most appropriate psalms for the holiday) 3 antiphons (glories) for the upcoming voice, sedalen for the same voice, similar to the same voice, Wednesday or Friday (i.e., the sedalen of the cross Octoechos), glory now: the same theotokos. Reading in the same book the word of Chrysostom “What do I say or what will I say.” Polyeleos on Chapter 6, sedalin on the same voice “Only being raised.” Glory even now: theotokos. Reading in Metaphrast the word of Cyrus Andrew (Cretan), whose beginning: “We perform the Triumph of the Cross” for two donations (in two steps, therefore, the second part according to 3 песни канона). Степенны гл. 4, antiphon one. If the resurrection is (serious) voices, 3 antiphons.” Further on Psalm 50 everything is as it is now. Canon - as it is now. When singing Psalm 50, the para-ecclesiarch places on the right side of the solea (βήματος) a prepared quadruped in vestments. “At the beginning of the canon, the priest, having put on the phelonion and stole, with the deacon, taking on the head the holy tree with the ark, with the cross lying on the small cover of the chalice, preceded by the deacon with the censer and the candlesticks of the entrance, they enter from the left side (from the northern door) and go to the solea, creating the entrance and placing it (the cross) on the quadruped in front of the saint. with the altar (throne) obliquely, as stated (i.e. on the right side of the solea), placing two entrance candles in front, (the priest) enters through the holy. doors into the altar, and the deacon burns incense for the people and the entire church. 3 songs of sedals ch. 6 "Today is prophetic." Glory even now: the same, the reading remaining from the word of Andrew. 6 songs of kontakion and, if there is time, we sing at least three ikos (hence, there were, as in the surviving kontakari, 13-24); and reading the word about the finding of the Holy Cross, which began: "203." The 9th song of the troparion is all and two irmos for 4, irmos for 2. Exapostilary “Holy is the Lord” or the Cross: “The Cross is the guardian of the entire universe.” We praise the current stichera, according to Glory and now “Today is the garden of the belly.” After the doxology and trisagion, when the people begin the troparion “Lord Save,” two deacons come out through St. doors with censer and priest; when the priest stands in the place of the singers, the deacon takes the ark (with the cross) in his hands, and the priest takes the honest cross out of it, “and the honest tree lies straight” (?); the deacon puts the ark back on the table. Two deacons stand, one to the right of the priest, the other to the left, one with a censer; after the people have performed the troparion, the priest begins to make the sign (with a cross), and the eclisiarchs and those standing together exclaim “Lord have mercy” three times with a strong cry; and for each “Lord have mercy,” the priest makes the sign of the honorable cross three times to the east, that is, with three only, Lord have mercy; when the ecclesiarch and the people exclaim, in addition to this, another 100 “Lord have mercy,” the priest raises the cross, stretching his hands to his head. On the 90th, Lord have mercy, they raise their voice and the priest again overshadows three times. In the same way, the erection is then carried out to the south, west, north and again to the east. The kontakion is sung, the deacon places a table with an ark near the priest, into which the priest places a cross without a cover and, having kissed the cross, enters the altar with the deacon. After the kontakion, “To Thy Cross” 3 and the troparion ch. 6 “Today is prophetic”; and again “To Thy Cross” 3, the troparion “When the tree was set up” and again “To Thy Cross.” The veneration of the cross is first performed by the abbot alone, then by everyone in two, making 3 bows in front of the cross. During this worship, the monastic singers stand near the cross to the right and sing the stichera “Come faithful,” Glory and now “The Cross of Christ” and “Thy Cross” three times; litany and dismissal. The cross with two candles lies before the liturgy. At the liturgy, antiphon 1 “It is good to confess” with the current chorus; 2nd “The Lord reigns.” “Save us, O Son of God, for our sake you were crucified...” 3rd “Come, let us rejoice” with troparion; input present; at the entrance Glory and now kontakion; the rest of the liturgy is as it is now (except for the honorable person). Giving of the holiday on the 15th (forefeast - as now) 893. According to the Studite Typikon of the Nikolo-Kasulyansky Monastery in Calabria in Greek. manuscripts of the XII-XIII centuries. (University of Turin no. 216) there is no forefeast. At Vespers on the Lord I cried out the stichera ch. 4 “Moses of old” twice, “The voice of Your prophet” three times, “Today the Lord of creation” three times. Glory and now “Facing the crucifixion of You purely”; prokeimenon “The Lord reigns” with verse 1; current proverbs; on the poem ch. 2 “Four-pointed world”, verse: “Remember Your host”, “Today is the garden of the belly”; verse: “God is our King,” “The voice of the prophets.” Glory even now to “Christ our God.” At Compline, the canon of Chrysostom, ch. 8 “I drew a cross”; There is also a liturgy for him in another church. At Matins on God the Lord as in Evergetides, “and we will verse 3 antiphons: 1st - Ps. 73, 2nd – Ave. 98, 3rd “Praise the Lord” (Ps. 148), ipakoi ch. 8 “Today is prophetic.” Glory even now to the “Blessed One”; reading by Andrei Kritsky “We are celebrating the Triumph of the Cross”; power v. 8, antiphon one; prokeimenon ch. 4. “God is our King,” verse: “Remember Your host”; Gospel of John: “Speech of the Lord: love the soul”, “Resurrection of Christ”. Canon of Irmosa 2, troparia 4, and we create troparia 14 from Glory to now; by In the songs of the sedals, ch. 8 “To heaven before me”; 9 songs each exapostilary; on praise those ch. 4 is similar to “Thou hast given”: “Today is risen” and similar ones to 6, Glory and now ch. 2 “Today the Honest Cross rises with glory”; end: “We cry out unceasingly: Glory to God in the highest.” The singers sing Glory to the great God in the highest. On the troparion the priest proceeds through St. doors preceded by two monks with candles to a deacon with a censer in his hands and a cross in an ark on his head; according to the troparion “Save, Lord” and another troparion ch. 1 “We worship the tree of the cross”; standing on the pulpit, the priest takes the cross from the deacon. About the erection of the cross, just as in the Evergetian Rule; only “cornflowers” ​​with a cross in the priest’s hands are mentioned. After erecting the kontakion three times; “The priest, having placed the cross in the ark and entered the altar (washes it with clean water), taking the censer and incense, lifting it with the ark from St. meal, leaves the altar and places a cross for worship by all the people; sing the troparion ch. 1 “We worship the tree of Your Cross, O Lover of Mankind,” then, having bowed and kissed everyone with love, we sing the troparion ch. 6 “We venerate Your Cross”; a litany of intense and supplicative and dismissal. Giving on the 21st”, and under this number the remark: “you should know that during the entire celebration of the Exaltation of the Cross the antiphon is sung by the church of our monastery, not figurative” 894. According to the Studian Typikon of the Milian Monastery in Sicily in the manuscript of 1292 (Vatican Library No. 1877), there is no forefeast. At Vespers “Blessed is the man” 1st glory; I cried to the Lord in chapter 8. 8 “Today the tree has appeared”, “Today the garden of the belly”, “Four-pointed”, “The voice of the prophets”, Glory and now: “The voice of Your prophet”; further as in the previous monument; on the stichera the current stichera are with “I cried to the Lord,” but Glory both now and further – as in the previous monument, At the Midnight Office the canon of Chrysostom. At Matins on God the Lord Troparion Ch. 2 “Life-Giving Cross”; “Let us verse 3 antiphons: 1st – polyeleos, 2nd – Ps. 73, 3rd – Ps. 148; further, as in the previous monument; canon – troparia for 8; exapostilary “The Cross is erected”; on praise those ch. 2 is similar to the “House of Euphraths”: “Today I exalt to you” or “Today the Honorable Cross.” After the doxology to “Lord Save”, the exalting priest comes out from St. doors with 2 deacons in front, of which one is with a censer, and behind another is a priest, carrying a cross on his head; the rite of erection as in the Evegetid and previous monuments (the washing of the cross is not mentioned); "after the kontakion, “Your Cross” three times and the troparion of chapter 6, “Just as it was erected,” and again “Your Cross”; at the same time, first the one who stood before them, then the one who erected the cross, and in order all with deanery and reverence"; when worshiping the brethren, the stichera “Come faithful” and another, which the protopsalt wants, Glory and now “To the Cross” Christ" and "To Thy Cross", litany and dismissal. 21st 895. According to the Studian Typikon of the Cryptoferrat (or Grottaferrat) monastery near Rome (this Typikon has traces of Latin influence), in the manuscript of 1300 (biblical monastery A II No. 7), the erection of the cross takes place during the liturgy. The abbot dresses in white clothes. After 3 and 6 hours of singing, the blessed priest pronounces the usual dismissal; the deacon, having taken the blessing, begins the great litany, the priest begins its exclamation; the clergy sings the troparion ch. 2 “The Life-giving Cross” and the weekly “priest with deacons, subdeacons and readers with censers, candlesticks and candles go from the great altar to the altar of the capitol and take there the honorable tree and it is carried by one deacon and leave the gates of the lattice and go to the middle of the choirs and there they find a table prepared for the position of the above-mentioned honorable cross, on which There are five elevations on the table from the priest. To the east like this: the priest holds an honorable cross, bending to the ground; the deacon says: “Have mercy on us”; the people in a loud voice: “Lord have mercy,” and the priest, secretly saying: “God have mercy on me,” rises little by little, straightens up and in a loud voice says three times: “Lord have mercy,” overshadowing the people with an honest cross, and the people equally respond, “Lord have mercy”; then the priest exclaims: “For it is good and lover of mankind,” and the clergy sings the troparion, chapter 2, “The Life-Giving Cross.” The priest moves to the place to the south and makes the second exaltation there, like the first, and the deacon says: “O hedgehog, I am merciful,” and the people: “Lord, have mercy,” and the priest himself: “For Thy is the power,” and again the people say the troparion, chapter 6 “Only he was raised.” The priest moves to the place to the west and makes the 3rd elevation, like the 1st and 2nd, and the deacon says: “We also pray that the Lord God will hear,” the people “Lord have mercy,” the priest “For he is good and a lover of mankind,” and again the people troparion chapter 6 “Today is the prophetic the word be fulfilled." The priest moves to the northern side and performs the 4th exaltation, like the three described above, and the deacon says: “We also pray for our most honorable and holy father (name) the Pope of Rome, that the Lord our God will give him to His holy churches in peace, safe, honest... all the people,” the people: “Lord have mercy,” the priest: “Be the power of Thy kingdom,” people troparion chapter 7 “The Church cries out to Thee, O Christ.” The priest moves again to the eastern part and performs there the 5th exaltation, like the 1st, and the deacon says: “Hear us, our Savior, the hope of all the ends of the earth and those who are in the seas far away, and deliver, O Lord, Lord, our flock this and every flock, the city and all pious Christians from the plague, famine, cowardice, flood, fire, sword, invasion of foreigners and internecine warfare, we pray”; the people: “Lord have mercy”; the priest says: “For the God of mercy and generosity” and immediately puts the honorable cross on the table, then the abbot himself takes it (apparently, the cross) and with him. says in a voice: “We bow to Your Cross...” And the people respond with the same troparion, and again the abbot the same troparion in a higher voice, and again the people the same troparion; the abbot for the third time in a higher voice the same troparion and bows ( προσκυνεῖ - perhaps in the sense of “kisses”) it (i.e. the cross) with all reverence and places him on the table, then the week-old and all the brethren bow to him according to rank, and the people respond with the above-mentioned troparion, i.e., “We worship Your Cross.” At the end of the troparion, the stichera, Chapter 2, “Come faithful,” Glory and now, Chapter 6, “Today the Cross takes place.” The Small Litany with the exclamation, “As befits You,” current antiphons, entrance. After kissing the cross, the deacon takes it to the great altar and there is a great pulpit (seat), kontakion, instead of the trivial “To Your Cross,” etc. At the meal, the consolation is the same as at the Nativity of the Virgin Mary” (according to another manuscript: “at the meal there are 2 dishes, i.e. vegetables, beans and green cheese and eggs or fish and mixture ( ὑποκερασία) good, and in the evening - cheese") 896. The last three monuments are variations of one edition of the Studite Rite - Western, as far from the current Rite as the Rite of St. Sophia (and its basis is the Holy Sepulcher), like Evertide. Now we turn to the editions of the Studio Charter, which are closer to the current one - the Jerusalem Charter. These are the Athonite and Slavic-Russian editions of it. The first is represented by a Georgian manuscript (Tiflis church museum No. 193) of the 11th century. Synaxarion for the Afno-Iveron Lavra. Here, “worship of the cross” is indicated every day from September 10th. At Vespers on the feast of “Blessed is the Man”; the stichera on the Lord I cried are not indicated; prokeimenon “The Lord reigns”; current proverbs; on the poem there are the verses “Remember Thy host”, “God is our King”, Glory even now, the Mother of God; Troparion for Vespers today. At Matins the troparion “The Life-Giving Cross.” Instead of the usual kathisma, the psalms: “Praise the name of the Lord,” “You have rejected us,” “Praise the Lord from heaven,” sedalene “Today is the prophetic word”; reading of Basil the Great on the Cross. Sedalen 2nd (prokeimenon?) Ch. 1: “God is our King”, verse “Remember Your host”; Gospel of John: “The Lord said: He who loves his life...” “The Resurrection of Christ,” Ps. 50th. The canon contains 4 troparia; 3 songs of sedals, and a reading about the Cross; 6 each of the ipakoi songs “Praise”, “Glory in the highest”, “Holy God”, “Lord save”. When singing this troparion, the priest, who has to erect the cross, leaves the altar preceded by the deacons with candles and censers; the other priest carries the life-giving cross on his head in the ark. The priest, erecting the cross, having made three bows, ascends to the prepared elevation or to the pulpit and, having removed the cross with the ark from the head of another priest, overshadows it on the eastern side; The deacon and the entire choir loudly proclaim “Lord have mercy” three times. The priest, having made the sign of the cross three times, stands and erects the cross, holding it with both hands; deacons stand on the right and left. The dean and all the people say “Lord have mercy” 100 times; at the same time, he speaks 97 times not particularly loudly, but 3 times in a loud voice, so that the priest hears and, accordingly, overshadows the people three times and erects a cross. He overshadows the cross and erects it on the eastern, northern, western, southern and again on the eastern side, so that in total “Lord have mercy” is said 500 times. After the erection of the cross, the people sing “He ascended to the cross by will.” The priest puts the cross into the ark and carries it to the altar; then he takes the censer and censes. After this, he brings out the cross in the ark to the people for worship. At the end of the kiss there is a litany of petition and a dismissal of Matins. During the veneration of the cross, the singers sing alternately the stichera: “Having ascended to the cross by will,” “Lighter than fire and stronger than flame, Thou hast shown Thy Cross,” “Thy Church, O Christ, will adore Thee,” “The tree of Thy Cross, O Lord, has been lifted up, shaking the foundations of death.” Behind these stichera - “We bow to Your Cross, Master.” Another rite of the Exaltation of the Cross. During the singing of “Holy God,” the patriarch and bishops are vested. The priest skevofylax walks before the patriarch, carrying with him a cross; in front of St. deacons with lighted candles walk across the cross; in this order they enter the altar and place St. cross on the throne. At the end of “Holy God,” the singers ascend to the pulpit and sing: “Save, O Lord, Thy people.” “Thy Church, O Christ God”, “To Thy life-giving Cross”, “Today is prophetic”, “Breaking up by will to the cross”, etc. with corresponding verses from the psalms. Then the three proverbs of this holiday are read. At sunrise, the patriarch heads to the pulpit, and in front of him is a priest with a cross in the ark. On the pulpit, the deacon removes the omophorion from the patriarch, the patriarch kneels, then stands up, takes the cross and, surrounded by sinkels, after singing “Ascended to the cross by will,” erects it to the east, north, west, south and again to the east; and each time they sing “Lord have mercy” 100 times. After this, he gives the cross to the priest, and he himself goes to the altar and blesses the people. The veneration of the cross continues until the beginning of the liturgy. At the liturgy as now, only at the entrance to Slava and now ipkoi. At Vespers the current prokeimenon. At Compline the service of Chrysostom. The statute of September 14 ends with the remark: “Saints of God! On the holy mountain and in other glorious monasteries, the erection of the cross is carried out according to the above-described rites. You build it however you want.” Delivery September 21, 897. According to the Slavic-Russian Studite Charter in a manuscript of the 13th century. (Moscow Synodal Library No. 330–380) at Vespers Blessed is the man; to the Lord I cried out today’s stichera (on 6) ch. 8 is similar to “About the most glorious miracle”; Glory even now, the Mother of God. On the verse there are the vowels “Of Moses of old,” “The voice of Thy prophet,” the 1st verse is the present one, and the 2nd “Ascend into heaven, O God”; Glory even now, “Four-Pointed World”; troparion ch. 2: “The living Cross of Your goodness, which was given to us unworthy, Lord, we offer prayer to You; save the prince and the people, for the sake of the Mother of God, beseeching us, the only lover of mankind”; the same with God the Lord. At Matins, according to the kathismas, Octoechos sedals twice: according to the 1st kathisma ch. 6 “Today the prophetic word will come true”, verse and sedal of the same voice “Thy Cross, O Lord, sanctify”, Glory and now, the resurrection of the Theotokos “Virgin Mother of God, pray to the Son”; Andrey's word; according to the 2nd kathisma of sedalens ch. 6 “One tree was erected,” the verse and voice are the same, “Adorning His Most Pure Hands,” Glory even now, the Mother of God; the same word is read. Powerful chapter 4, “until there is a week.” 3 songs of sedalens octoechos ch. 4 “Salvation is in the middle of the earth,” glory and “now, theotokos; reading from the same word. Luminary “Holy is the Lord.” “They don’t sing on praises” (i.e., stichera). On the poem there is an octoche of the godparents ch. 8 “He ascended to the cross,” Glory and now: “Ever planted.” “According to the Holy God, they begin to sing, “We worship Thy Cross.” The very honorable Cross is offered before the altar and they worship it; sometimes they worship and kiss the honorable cross, they sing the verse, Chapter 2, “Come, faithful,” and others, and at the end, every time the stichera are sung, “To Thy Cross,” three times. At the end of the kissing, the litany from the former deacon (fuzzy Word) ... they recite “Lord have mercy” 100 and abiye dismissal. At the liturgy there are prescribed (pictorial) psalms; for the blessed 3 and 6 hymns (canons), I do not sing “Remember us, Christ,” but in that place irmos. " There are no comments about fasting. The holiday has 1 day of pre-feast (without the memory of the renovation of the church) with the current canon, without troparion, and 1 day of post-feast with the troparion “Lord Save”, stichera and canon of the holiday 898. In the most ancient Greek and Slavic manuscripts of the currently valid Jerusalem Charter, the Exaltation has the following minor features in comparison with our printed Typikon. A charter is also given for connecting the service of the Exaltation with the service of Chrysostom (since this is the day of his repose) in case his church or if the abbot deigns to sing the service to him. At Matins according to the kathismas “sedalny we say the godparents of the Octoechos ch. 6". Readings are definitely indicated; about the 1st reading it was noted: “we will end it at a single reading.” After the stichera for the veneration of the cross, the most ancient Greek. manuscript: “The priest says; “Wisdom” and lets go”; later Greek: “the deacon says: “Let us fulfill the morning prayer” and so on”; glorious hand: “the priest has the litany “Have mercy on me, God,” also “Let us fulfill it.” About the meal in Greek: “we don’t eat cheese and eggs (in the later Greek there is none); let us eat oil, drink and wine, thanking God” (late Greek “crucified”); glory: “not a pit of cheese, nor fish on this bright day of the cross” 899. According to the old printed Greek and Slavic Menaion, the Exaltation service has the following features compared to the current one. On the lithium, the current stichera are only 1, 3–5 and the last; sedalny 1 chair. from 2nd 1st; to the 2nd from the 1st department. 1st (one at a time); in polyele from the 2nd department. 2nd; 3 canon songs from polyeleos; only luminous 1st three times. For the veneration of the cross there is only the 1st stichera, 1st stichera after the Gospel and 6th. At the liturgy, the last verse in the 3rd antiphon: “Let them confess to Your great name, for it is terrible and holy” (Ps. 99:3). The Old Believer Charter has the following differences from ours. On. litia "1st voice 3 verses and 2nd voice 5 verses." After the blessing of the loaves, “the praiseworthy reading of Alexander Mnich about the honorable tree, which we will end in a single reading.” The kathismas are sedalny, as in the old printed Menea; after the 1st kathisma the remark: “reading is clear reading. words about St. passion from Matt. 67 and 68 and John. 84 and 85 and the word of Chrysostom in praise of the Honorable Cross and another word of the same kind by Andrew “The Triumph of the Cross” and the word of Basil Bishop of Seleucia of Isauria and the word of Pandoleus the presbyter of the Byzantine monastery and another word on the Exaltation of the Honorable Cross, which also began “Today we rejoice brethren”; and the word of Bishop Severian Gevalsky." In the canon on 9 songs, first there are 2 irmos of both creators and troparia of both canons on 12. "The doxology is quiet and with a voice." The priest takes the honorable cross with the paten on the head, "he goes to the royal gates, reversing the great gates of the church; crosswise from 4 countries, and in front of him is a deacon with a candle. And the priest will pick up the cross in his hand from the paten; The sextons will take the lectern with the paten and place it at his right hand near the royal doors” (here is inserted the rite of the deacon censing the cross on the lectern, accompanied by two sextons with lamps). “The cornflowers and grass at the foot of the cross are entwined with a strand.” During the erection, the priest “holds the cross with the foot on his forehead, and spreads out the upper part.” During the ceremony, the priest is supported by two presbyters or deacons with the “ubrusts”. The deacon censes incessantly. After the 50th “Lord have mercy” “the clergyman or the domestique raises in the voice “Lord have mercy”, as if the priest understands and little by little he bows; and when we reach the 96th “Lord have mercy”, then the ecclesiarch raises higher in the voice of the seventh “Lord have mercy”; The priest will stand upright and sing to us in the highest voice, “Lord have mercy,” three times." The priest makes the sign of the cross. After the east, the elevation occurs to the south, west and north. Differences in the litany: “Have mercy on us, O God, according to Thy great mercy, we pray, O most merciful Lord, hear us sinners who pray, and have mercy...”, “On the blessed and God-protected king and the great prince, the name of the rivers,” “On the forgiveness of sins of the servant of God, our father, the abbot, the name of the rivers.” At the beginning of the singing of the kontakion, the lectern is placed again in the middle of the church. The abbot stands in front of him, the eldest presbyter next to him to the right, the deacon to the left, and they sing this verse of this chapter in an equal voice. 7 “To Thy Cross” three times, and therefore the clergy sing the same verse on both faces three times. After kissing the cross with two bows to the ground before the kiss and one after, “having become the abbot in his place among the church, he says goodbye (asks for forgiveness with a bow) to both clergy; the priest and deacon say goodbye to the abbot.” Of the stichera for worship there is no our 5th. Before the liturgy, the hours 3, 6, 9 and fine hours are sung, with the hymns of the liturgy skipped. In the liturgy, the antiphons consist of complete corresponding verses, the chorus to the second: “Save us, Son of God, crucified in flesh on the cross.” About the meal, a note: “for the sake of the baptism, it is fitting for us not to eat oil, nor to drink wine, but for the sake of the former, for the joy of baptism, we create this resolution for the glory of the crucified Christ and this one who appeared,” “pits with oil, drink and wine,” but the oil is “wood and poppy” 900. According to the later Greek Menea, the service has the following differences from ours. Sedalny: 1 department each. only our 1st; 2 cafes each our 1st from the 1st department; in polyeleos our 2nd from the 1st department; 3 songs each from our polyeleos canon. For the worship of the cross our stichera 1–3, 4th “Today is the garden of the belly”, 5th is our 4th, 6th is ours after the Gospel. 7th and 8th are our 5th and 6th; our last two are not there (they were taken in the Glory Menaion, probably from the service of the week of the 3rd Lent). In the liturgy, the last verse of the 3rd antiphon is the same as in the old printed Menea. Regarding fasting, the remark of the Slavic charter was added: “see that this fast of the Cross has a softening, as some have betrayed, indicating the quality of food, and not the hour (of taking it),” i.e., it is not required, as in real fasts, to eat food only in the evening, after 9 o’clock in the afternoon (approx. 3 o’clock in the afternoon) 901. According to the current Greek Typikon (according to the rite of the Great Church), there is no vigil for the Exaltation, as on other holidays, but the lithium is celebrated before Matins. At Vespers on the Lord I called out the stichera for 6. At Matins, psalm 50 for the glory of the stichera “You are my protection of powers,” and now the same. Canon 6 without poems (songs), only Glory and now on every song; 3 sedalen songs once. Great doxology in tone 4. With the cross, the priest walks, preceded by a ripid, a reconciliation with a divamvul (a special patriarchal pendant candlestick), two hierodeacons with lamps and censers, censing the cross, to the middle of the church, walks around the lectern three times and, stopping, looking to the east, proclaims “Wisdom, forgive”, places the cross on the lectern and the cadja sing the troparion once and the choirs the same way. The ascension takes place to the east, north, west, south and again to the east. Litany petitions: 2nd: “We still pray for pious and Orthodox Christians”; 3rd: “about our archbishop (patriarch) (name)”; 4th: “about the St. staying here. bishops and those who went to their dioceses"; 5th: “about those serving and serving in St. this Church of Christ and to every soul of Orthodox Christians, health...” After the erection, the priest puts the cross on the table and the patriarch, taking it with cornflowers, erects it, singing: “He ascended to the cross” and, placing the cross on the dish, sings “To Thy Cross” once, bowing to the cross; The choirs sing the same thing once; after εἰς πολλὰ ἔτη the patriarch blesses and leaves for his throne. “Then come St. the bishops, two by rank, bow to the honorable cross, and then, approaching the patriarch, receive cornflowers from him”; the choir sings stichera and then “Save, Lord.” In the absence of the patriarch, the priest himself erects the cross. Instead of “We see the light” - “Save, Lord, Thy people.” If the holiday is not on Saturday or a week, we fast with dry eating 902. As for the Saturdays and weeks before and after the Exaltation, they already have the charter of the Great Church of Constantinople and the most ancient (9th century) edition with the same readings as now, excluding the Gospel on Saturday after the Exaltation, which here, apparently, is Luke. 11ff - about the anointing of Jesus’ feet by women at the Pharisee’s supper; Procyme and allilularia are not indicated. Sinai gunner IX-XI centuries. has the current readings on these Saturdays and weeks, excluding also the Gospel on Saturday after the Exaltation, which is here Matt. 16:24–28 about baptism; The Saturday before the Exaltation does not have a prokeimenon and alleluary, and the week has no current prokeimenon, and the alleluary is “Come, let us rejoice in the Lord.” According to the Evergetid Rule of the 11th century. current readings; there is no special prokemena or alleluaria on the Saturday before the Exaltation; per week prokeimenon ch. 4 “Great is our Lord”, verse “Praise the Lord, for He is good”; alliluary – private 903. The Slavic Studio statutes indicate the Saturday and week only before the Exaltation and for them only the current readings. The Greek Menaion, on the week of the Exaltation, appoints the reading in the great church of the conciliar act (συνοδικόν) of the 6th Council and the alleluary “Thy priests will be clothed with truth” 904. As for the fast on the day of the Exaltation, the previous remarks have shown that it first appears in the regulations of the Jerusalem edition, and in the earliest manuscripts. Nikon Montenegrin (11th century) writes about him: “we could not find anything written about the fast of the Exaltation of the Holy Cross; but it happens everywhere. It is known from the examples of great saints that they had the custom of preparing themselves for great holidays. They say that with this fast, believers decided to cleanse themselves before kissing the venerable cross, since this holiday itself was established for this purpose. In the cathedral churches this holiday is celebrated for one day and fasting is held, but in the Typikon of Studite and Jerusalem there are two days - a holiday and a forefeast" 905. Finding the Cross of the Church. the historian Socrates (5th century) incorrectly refers to the time after the Council of Nicaea, since Helen died in the year of the latter. The Alexandrian Chronicle (VI century), very reliable in its dates, places the event on September 14. 320. The chronograph Theophanes the Confessor (IX century) indicates an even earlier date. The Alexandrian Chronicle says: “under these consuls the consecration of the church of St. Cross by Constantine under Bishop Macarius on September 17 (must have been a scribes' error). Henceforth the feast of the Exaltation of the Cross began.” The day of the discovery of the Cross, when it was first erected, is indicated by months, except for September 14, May 3, March 6, April 2. For the first date, see below. The second, perhaps, means the week of veneration of the cross. But it is possible that since the 1950s the Exaltation has been removed as a sad holiday. Sergius Archbishop Complete monthly book of the East, Vladimir 1901, II, pp. 66, 282, 375. Pilgrimage, §§ 48, 49. Orthodox Palestine Collection, 1889, vol. 20. Sozomen. Ecclesiastical History II, 26. Alt H. Kirchenjahr. Berlin, 1860, 55. Kellner N. Heortologie. Freib., 1901, 187–189. Here, during the rite of Exaltation, several crosses are used, as in other ancient monuments of the charter, which are genetically dependent on this, namely according to the monuments of the ancient Constantinople charter (see below). Perhaps only one of the crosses brought into the altar was erected (since what follows is all about one cross), and the rest symbolized the crosses of robbers. According to a related later monument, precisely according to the charter of the Constantinople Church of St. Sophia in a 10th century manuscript, but with the practice of the 9th century. and earlier, troparia, with the same beginning and voice, also the 2nd, but secondary (i.e., the 6th), was laid down during the veneration of St. the spear on Good Friday (which replaced the ancient worship of the Holy Cross on this day); in the mentioned monument, this troparion is given in full: “We bow to the copy that pierced the life-giving rib of Your goodness, and we glorify Your unsearchable condescension” (Dmitrievsky A., Prof. Description of Liturgical Manuscripts. Kyiv, 1895, I, 129. His Most Ancient Patriarchal Typicons. Kyiv, 1907, 138). The same washing was performed over the cross and on Good Friday at Vespers according to this rule and according to the ancient Constantinople. It perhaps signified the washing and anointing of the body of Christ during burial. According to this charter, readings (proverbs) at the liturgy were also prescribed on other great holidays (there are two of them on the Nativity of Christ, except for the Apostle), just as in general they were part of every liturgy in ancient times. Kekelidze K., proto-Jerusalem gunner of the 7th century. (Georgian version). Tiflis, 1912, 130–132, 269–273. Kekelidze K., prot. Liturgical Georgian monuments. Tiflis, 1908, 369. Dmitrievsky A., prof. Description liturgist handwritten I, 5. The discrepancies in the oldest manuscript of the 9th-10th centuries are placed in square brackets. Dmitrievsky A, prof. Description liturgist handwritten I, 196–197. Antonin, archimandrite Sinai gunner. Kiev, 1874, 10–11. The service consisted mainly of the singing of psalms with a chorus of troparions, psalms that made up several antiphons (mostly 3) with intermediate litanies and prayers, without stichera and canon (at Matins). Sheets 135 vol. 142–143 manuscripts. Dmitrievsky A., prof. The most ancient patriarchal typikons. Kyiv, 1907, 273–292. Sheet 8 of the manuscript. Adding to the description of the manuscript. Khludovsk. bib. p. 7. M. 1875. Lisitsyn M., prot. The original Slavic-Russian Typikon. St. Petersburg, 1911, 116–118. Sheet 90 vol. 92 manuscripts. Lisitsyn M., prot. First, Slavic-Russian Type. 120–122. Manuscripts l. 9–11. Dmitrievsky A., prof. Description liturgical handwritten I, 271–275. Manuscripts sheets 19–24 vol. Dmitrievsky A., prof. Description of the liturgists. manuscripts I, 810–813. Manuscripts sheets 19–22. Dmitrievsky A., prof. Description of the liturgists. manuscripts I, 838–841. Manuscripts sheets 9–11 Dmitrievsky A., prof. Description of the liturgists. manuscripts I, 902–904. Kekelidze K., prot. Liturgist cargo. handicraft, 231–234. Manuscripts: Moscow. Blush. music North 491–35 XIII century. l. 28–31; Moscow Synod, typ. Greek No. 381 XIII-XIV centuries. l. 47 rev. – 50; glory No. 323–383 XIV century, fol. 51 rev. – 55 rev. Church eye, l. 147–154 vol. Μηναῖον τοῦ Σεπτεμβρίου. Venice, 1775, 97–107. Τυπικόν ἐκκλησιαστικόν. Venice, 1884, 20–24. Dmitrievsky A., prof. Description of the liturgists. manuscripts 4, 195, 197, 270, 275. Μηναῖον τοῦ Σεπτεμβρίου. Venice, 1775, 107. Nikon Montenegrin. Pandects, word 57. You might be interested in: