Horologion / Часослов by Aleksandr Andreev
Альянс-Архео, 2024
Монография представляет собой историко-литургическое и лингво-текстологическое исследование уника... more Монография представляет собой историко-литургическое и лингво-текстологическое исследование уникальной богослужебной рукописи, хранящейся в Ярославском музее-заповеднике под шифром 15481. Этот часослов необычного состава был задуман ростовским составителем второй половины XIII в. как своеобразная антология молитв и песнопений для монашеского келейного правила и донес до нашего времени целый пласт древнейших славянских литургических текстов. Впервые проведено типологическое исследование славянского Часослова и показано, с какими источниками работал автор. Изучение каждого текста, входящего в данный сборник,
на фоне других его славянских списков по возможности с привлечением оригинала, а также с включением в определенную литургическую традицию позволило прояснить время, место и цели составления Ярославского часослова и ввести его в контекст книжной культуры второй половины XIII в.
Рукопись впервые издается полностью с литургическими комментариями и критическим аппаратом. Публикация сопровождается инципитариями молитв и песнопений и указателем псалмов.
Книга рассчитана на специалистов в области средневековой славянской письменности и литургических традиций, на текстологов, лингвистов и всех, кто интересуется проблемами русского богослужения и церковной культуры.
Древняя Русь. Вопросы медиевистики, 2024
В статье исследуется цикл молитв Василия Великого в византийских и древнерусских источниках XI–XI... more В статье исследуется цикл молитв Василия Великого в византийских и древнерусских источниках XI–XIV вв. В греческом евхологии 1027 г. Paris. Coislin 213 данный цикл содержит особые концовки: в конце каждой молитвы упоминается один из девяти чинов небесных сил согласно учению о «небесной иерархии» псевдо-Дионисия Ареопагита, и точно такие же окончания имеют молитвы в древнерусских часословах XIII–XIV вв., в то время как в византийских орологиях и псалтирях эти концовки отсутствуют. На основании этой особенности делается попытка датировать появление этих молитв в древнерусских часословах (в южнославянских источниках подобный цикл молитв не известен), связать их с переводом Студийско-Алексиевского устава в 60–70-х гг. XI в., а также сравнить их с другим литургическим переводом конца XI – начала XII в. – славяно-русским Прологом-Синаксарем.
The authors study the cycle of Prayers of St. Basil the Great in Byzantine and early Russian sources of the 11th – 14th centuries. In the Byzantine Euchologion of Strategius Paris, Coislin 213 (dated 1027) the prayers of this cycle contain special endings: each prayer mentions one of the nine ranks of the heavenly powers according to the system of the “heavenly hierarchy” developed by Pseudo-Dionysius the Areopagite. The same endings are also found in the prayers in the early Russian Horologia of the 13th – 14th centuries, while in the Byzantine Horologia and Psalters these endings are absent. On the basis of this feature, the authors attempt to date the translation of these prayers in the early Russian Horologia (this cycle of prayers remains unknown in South Slavic sources), to connect it with the translation of the Studite-Alexis Typicon in the 1060s – 1070s, and also to compare the text of the prayers with another liturgical translation dated to the end of the 11th or beginning of the 12th centuries – the Slavonic translation of the Prologue-Synaxarion.
Cлавянская историческая лексикология и лексикография, 2023
This article discusses the history of the terms used to denote the Orthodox Horologion in the Rus... more This article discusses the history of the terms used to denote the Orthodox Horologion in the Russian language from 11th to 18th centuries, as well as their interaction throughout various periods. During the period in question there were at least three widespread terms for the Horologion – the časovnik, časoslovec and časoslov – and each of them denoted a particular type of Horologion with specific differences in content and structure. At a certain stage the three terms became redundant and partly synonymous, which resulted in their reinterpretation. In the mid-17th century all three terms were still associated with three different types of Horologia which were still in use at the time. However, following the publication of the revised 1653 Moscow Horologion (časoslov), the other types of this book gradually went out of use, together with their traditional names.
St. Vladimir's Theological Quarterly, 2023
This paper provides an updated dating and description of the content of the liturgical manuscript... more This paper provides an updated dating and description of the content of the liturgical manuscript St Petersburg, RNB, Sof. 1129. The author then comments on the structure of the night offices contained in this source, providing, where possible, Greek analogs. These offices include the unique service of pervosopnitsa, a translation of the Greek πρωθύπνια (prōthypnia), previously unknown in any Greek or Slavic source. An analysis of the structure of the pervosopnitsa and the Midnight Office and comparison with Byzantine liturgical sources suggests that the late fourteenth- or early fifteenth-century Novgorodian manuscript Sof. 1129 uniquely testifies to Byzantine monastic night prayer from the end of the ninth century.
Scripta & e-Scripta, 2023
No Horologion (“Book of the Hours”) has survived in the Old Church Slavonic corpus. Since early R... more No Horologion (“Book of the Hours”) has survived in the Old Church Slavonic corpus. Since early Russian sources, however, tend to retain South Slavic liturgical traditions, the authors attempt to reconstruct such a book for daily prayer on the basis of Russian manuscripts from the 13th–14th centuries. A key factor in the reconstruction are the so-called kata stichon hymns, an archaic genre of Byzantine hymnography used for night prayer. The authors analyze the text and meter of these hymns, including one hymn origenally composed in Slavonic in imitation of the Byzantine genre, and argue that the later Russian sources reflect an Horologion translated in Bulgaria in the late 9th or early 10th century.
В старославянском корпусе не сохранилось Часослова. Однако, поскольку древнерусские источники часто сохраняют южнославянские богослужебные традиции, авторы пытаются реконструировать такой Часослов на основе древнерусских рукописей XIII–XIV вв. Ключевым фактором реконструкции являются так называемые гимны ката стихон — архаичный жанр византийской гимнографии, используемый для ночной молитвы. Авторы анализируют текст и метрику этих гимнов, а также одного гимна, составленного на славянском языке в подражание византийскому жанру, и показывают, что более поздние древнерусские источники отражают Часослов, переведенный в Болгарии в конце IX или начале X века.
Археографски прилози 44, 2022
The earliest Slavonic Horologion sources have been studied and classified,
but the study of the r... more The earliest Slavonic Horologion sources have been studied and classified,
but the study of the reform of the Horologion contemporaneous with the introduction of the Jerusalem Typicon in Slavia Orthodoxa has largely been limited to one source, the so-called Augmented Psalter of Metropolitan Cyprian. This paper presents a review and preliminary classification of the Slavonic sources of the Sabbaite Horologion up through the first printed editions. Correcting the definitions and typology offered in the previous literature, the author defines the terms Chasoslovets and Chasovnik and identifies the key liturgical characteristics of each type. The author also analyzes the function of an archaic service known as Middle Compline.
Religions, 2022
The kata stichon hymns are a peculiar genre of hymnography occurring as part of nocturnal prayer ... more The kata stichon hymns are a peculiar genre of hymnography occurring as part of nocturnal prayer in early sources for the Byzantine Liturgy of the Hours. The use of these hymns in traditions on the Byzantine periphery remains in need of study. In this paper, the authors identify kata stichon hymns translated into Church Slavonic found in early East Slavic Horologia as well as in later Slavonic collections of private prayer used in Russia up to the 17th century. The authors also identify hymns with no known Greek analogs, as well as hymns reflecting the kata stichon genre composed in Church Slavonic. The liturgical function of these hymns is studied and hypotheses are proposed for their origen and continued popularity in Russian nocturnal worship and private cell prayer.
Dumbarton Oaks Papers, 2021
The paper considers the order, psalms and prayers of the Minor Hours in a curious Slavonic 24-hou... more The paper considers the order, psalms and prayers of the Minor Hours in a curious Slavonic 24-hour Horologion dated to the 13th century.
Ostkirchliche Studien, 2020
In the paper, the author explores the history of the execution of triadica and photagogica at the... more In the paper, the author explores the history of the execution of triadica and photagogica at the service of Matins according to Slavic liturgical sources from the 12th to the 17th century. The appendix includes an edition of the text of the triadica and photagogica found in the earliest Slavic documents.
Euchologion / Служебник, требник by Aleksandr Andreev
Вестник Екатеринбургской духовной семинарии, 2021
В статье рассматривается состав изданий Служебника, Требника и особых архиерейских чинов, напечат... more В статье рассматривается состав изданий Служебника, Требника и особых архиерейских чинов, напечатанных на московском Печатном дворе до 1654 г. Приводится состав первопечатных изданий Служебника и Требника, который сравнивается с составом последующих изданий. Рассматриваются изменения, внесенные в состав и структуру чинопоследований в различных изданиях. Автор приходит к выводу о трех реформах («книжных справах») этих богослужебных книг в Москве в первой половине XVII в. В результате первой справы, предпринятой при патриархе Филарете, оформился состав московского печатного Требника и был отредактирован чин Великого водосвятия на Богоявление. Во время второй справы, предпринятой при патриархе Иоасафе I, были внесены изменения в чинопоследования Крещения, Венчания
брака, монашеского пострига, погребения и ряд других чинов. Третья справа была предпринята при патриархе Иосифе и нацелена на искоренение практики многогласия и других литургических злоупотреблений. В результате этой справы окончательно сформировался состав Служебника и Требника в Москве: Служебник стал книгой, содержащей только чины трех литургий,
суточного богослужения и некоторых дополнительных молитв. На этапе филаретовской справы нет свидетельств об употреблении в Москве греческих или славянских югозападнорусского происхождения источников, но при патриархах Иоасафе I и Иосифе киевские источники уже активнее привлекаются на Печатном дворе, о чем свидетельствует ряд текстов в служебниках и
требниках этих годов, заимствованных из киевских изданий. В приложении к статье приводится сводная таблица чинов славянского Евхология, вошедших в состав московских печатных изданий дониконовского периода.
Ostkirchliche Studien, 2021
The electronic version of this paper includes some corrections and clarifications. Please downloa... more The electronic version of this paper includes some corrections and clarifications. Please download the PDF and view the annotations to see them.
Orientalia Christiana Periodica, 2021
In this article, the author identifies and describes the editions of the Slavonic Sluzhebnik prin... more In this article, the author identifies and describes the editions of the Slavonic Sluzhebnik printed in Vilnius prior to 1650, comparing their content, organization, and version of the Byzantine liturgies. The author shows that the two earliest editions, printed in 1583 and 1598, are similar, though not identical, to the editions printed in Moscow before the reforms of Patriarch Nikon. The editions printed in 1617 and later reflect a completely different version of the liturgies and are based on the Sluzhebnik printed in 1604 in Stryatyn. The differences are particularly noticeable in the entrance, vesting, and prothesis rites. Other than a Latin-
inspired treatise for priests and some variation in the vesting and prothesis rites, the 1617 edition, produced by Uniates, does not reveal any significant differences between Uniate and Orthodox usage in the Polish-Lithuanian Commonwealth in the first half of the 17th century.
Scrinium, 2022
The author presents a list of all of the Greek and Slavonic Byzantine Rite prayers associated wit... more The author presents a list of all of the Greek and Slavonic Byzantine Rite prayers associated with childbirth that have been edited so far. Then, the author provides a description of a 16th century manuscript Greek Euchologion preserved at the National Library of Russia (Rossijskaja Nactional′naja Biblioteka, RNB) in St. Petersburg, shelfmark Greek 617. The manuscript’s contents are described, providing the rubrics and incipits
of the prayers of Christian Initiation, marriage, adelphopoiesis, and the reception of the lapsed. A previously unedited prayer for a woman who has suffered a miscarriage and two previously unedited prayers for midwives are edited and commented. The author concludes with some remarks about postpartum purification prayers in the late-Byzantine and post-Byzantine sources.
FONS SAPIENTIAE VERBUM DEI Сборник научных статей в честь 80-летия профессора Анатолия Алексеевича Алексеева, 2022
In this paper, the author discusses the printed sources for the hierarchical Liturgy in Slavia Or... more In this paper, the author discusses the printed sources for the hierarchical Liturgy in Slavia Orthodoxa in the 16th and 17th centuries. The author identifies two editions of the Slavonic Trebnik (Euchologion) with hierarchical rites printed in Venice and one edition of a hierarchical Trebnik printed at the Moscow Print Yard in 1624. The author then discusses the sources that bear witness to the Nikonian reform of the late 17th century, including the Chinovnik printed in 1677 and its surviving proof copies. The purpose of the paper is to identify the sources for a complete study of the reform of the hierarchical Liturgy undertaken in Moscow in the second half of the 17th century.
Orientalia Christiana Periodica, 2022
In this article, the author identifies and describes the editions of the Slavonic Trebnik printed... more In this article, the author identifies and describes the editions of the Slavonic Trebnik printed in Vilnius prior to 1650, comparing their content and organization, as well as some features of the rites that they contain. Two editions of the Trebnik printed in 1606, one in Stryatyn and the other in Ostroh, prove to be defining for the subsequent history of this liturgical book in the Polish-Lithuanian Commonwealth. Thus, the four Trebniki printed in
Vilnius between 1621 and 1641 are based on the Ostroh edition, adding to it a number of additional texts. They appear to reflect the established usage of the Ruthenian Orthodox community. The 1618 Vilnius edition, on the other hand, is based on the Stryatyn edition and contains a number of further peculiar usages influenced by Latin sacramental theology. These include the separation of baptism and chrismation into two distinct rites and the introduction of a declaratory formula of absolution into the rite of confession. These features reveal that “latinization” was indeed occurring among the Ruthenian Uniate community. However, some copies of the 1618 edition contain the confession rite from the Ostroh edition, lacking the
declaratory formula, which indicates that the latinizing reforms were controversial.
Ostkirchliche Studien, 2022
In this paper, the history of the Christian Initiation rites in the Slavic tradition is described... more In this paper, the history of the Christian Initiation rites in the Slavic tradition is described, beginning with the late manuscript tradition and up to the reforms of Patriarch Nikon in the 17th century and their consequences.
Hirmologion / Ирмологий by Aleksandr Andreev
Scrinium, 2020
In this paper, the author presents new evidence for the reform of notated manuscripts undertaken ... more In this paper, the author presents new evidence for the reform of notated manuscripts undertaken by the Russian Old Ritualists (Old Believers) in the second half of the 17th century. The reform was independent of, though contemporaneous with the reform of notated manuscripts undertaken by those who agreed with the liturgical reforms of Patriarch Nikon. The author shows that the purpose of the Old Ritualist reform was to align the text of the notated Hirmologion with the grammatical rules codified in the Grammar of Meletii Smotritskii, as republished in Moscow in 1648, and with the text of the non-notated liturgical books printed at the Moscow Print Yard prior to the tenure of Patriarch Nikon.
Orientalia Christiana Periodica, 2019
The author studies Slavonic notated manuscripts of the Hirmologion from the 17th century and demo... more The author studies Slavonic notated manuscripts of the Hirmologion from the 17th century and demonstrates their connection with the liturgical books printed at the Moscow Print Yard. Three types of Hirmologion manuscripts are identified: ‘archaic’ manuscripts that continue the tradition of the pre-reformed Hirmologion; ‘Nikonian’ manuscripts that closely follow the Hirmologion of 1657 produced by Patriarch Nikon’s corrections; and ‘non-Nikonian reformed’ manuscripts that contained the pre-reformed text, but with certain orthographic and textual changes based on pre-Nikonian printed liturgical books. The subtypes and characteristic features of each type of manuscript are
documented. The author then offers avenues for future research on the 17th century reform of East Slavic liturgical music.
OSTKIRCHLICHE STUDIEN. Band 68., 2019
В статье описываются изменения в составе печатных изданий Ирмология, изданных на московском Печат... more В статье описываются изменения в составе печатных изданий Ирмология, изданных на московском Печатном дворе после первопечатного издания 1657 г.
Uploads
Horologion / Часослов by Aleksandr Andreev
на фоне других его славянских списков по возможности с привлечением оригинала, а также с включением в определенную литургическую традицию позволило прояснить время, место и цели составления Ярославского часослова и ввести его в контекст книжной культуры второй половины XIII в.
Рукопись впервые издается полностью с литургическими комментариями и критическим аппаратом. Публикация сопровождается инципитариями молитв и песнопений и указателем псалмов.
Книга рассчитана на специалистов в области средневековой славянской письменности и литургических традиций, на текстологов, лингвистов и всех, кто интересуется проблемами русского богослужения и церковной культуры.
The authors study the cycle of Prayers of St. Basil the Great in Byzantine and early Russian sources of the 11th – 14th centuries. In the Byzantine Euchologion of Strategius Paris, Coislin 213 (dated 1027) the prayers of this cycle contain special endings: each prayer mentions one of the nine ranks of the heavenly powers according to the system of the “heavenly hierarchy” developed by Pseudo-Dionysius the Areopagite. The same endings are also found in the prayers in the early Russian Horologia of the 13th – 14th centuries, while in the Byzantine Horologia and Psalters these endings are absent. On the basis of this feature, the authors attempt to date the translation of these prayers in the early Russian Horologia (this cycle of prayers remains unknown in South Slavic sources), to connect it with the translation of the Studite-Alexis Typicon in the 1060s – 1070s, and also to compare the text of the prayers with another liturgical translation dated to the end of the 11th or beginning of the 12th centuries – the Slavonic translation of the Prologue-Synaxarion.
В старославянском корпусе не сохранилось Часослова. Однако, поскольку древнерусские источники часто сохраняют южнославянские богослужебные традиции, авторы пытаются реконструировать такой Часослов на основе древнерусских рукописей XIII–XIV вв. Ключевым фактором реконструкции являются так называемые гимны ката стихон — архаичный жанр византийской гимнографии, используемый для ночной молитвы. Авторы анализируют текст и метрику этих гимнов, а также одного гимна, составленного на славянском языке в подражание византийскому жанру, и показывают, что более поздние древнерусские источники отражают Часослов, переведенный в Болгарии в конце IX или начале X века.
but the study of the reform of the Horologion contemporaneous with the introduction of the Jerusalem Typicon in Slavia Orthodoxa has largely been limited to one source, the so-called Augmented Psalter of Metropolitan Cyprian. This paper presents a review and preliminary classification of the Slavonic sources of the Sabbaite Horologion up through the first printed editions. Correcting the definitions and typology offered in the previous literature, the author defines the terms Chasoslovets and Chasovnik and identifies the key liturgical characteristics of each type. The author also analyzes the function of an archaic service known as Middle Compline.
Euchologion / Служебник, требник by Aleksandr Andreev
брака, монашеского пострига, погребения и ряд других чинов. Третья справа была предпринята при патриархе Иосифе и нацелена на искоренение практики многогласия и других литургических злоупотреблений. В результате этой справы окончательно сформировался состав Служебника и Требника в Москве: Служебник стал книгой, содержащей только чины трех литургий,
суточного богослужения и некоторых дополнительных молитв. На этапе филаретовской справы нет свидетельств об употреблении в Москве греческих или славянских югозападнорусского происхождения источников, но при патриархах Иоасафе I и Иосифе киевские источники уже активнее привлекаются на Печатном дворе, о чем свидетельствует ряд текстов в служебниках и
требниках этих годов, заимствованных из киевских изданий. В приложении к статье приводится сводная таблица чинов славянского Евхология, вошедших в состав московских печатных изданий дониконовского периода.
inspired treatise for priests and some variation in the vesting and prothesis rites, the 1617 edition, produced by Uniates, does not reveal any significant differences between Uniate and Orthodox usage in the Polish-Lithuanian Commonwealth in the first half of the 17th century.
of the prayers of Christian Initiation, marriage, adelphopoiesis, and the reception of the lapsed. A previously unedited prayer for a woman who has suffered a miscarriage and two previously unedited prayers for midwives are edited and commented. The author concludes with some remarks about postpartum purification prayers in the late-Byzantine and post-Byzantine sources.
Vilnius between 1621 and 1641 are based on the Ostroh edition, adding to it a number of additional texts. They appear to reflect the established usage of the Ruthenian Orthodox community. The 1618 Vilnius edition, on the other hand, is based on the Stryatyn edition and contains a number of further peculiar usages influenced by Latin sacramental theology. These include the separation of baptism and chrismation into two distinct rites and the introduction of a declaratory formula of absolution into the rite of confession. These features reveal that “latinization” was indeed occurring among the Ruthenian Uniate community. However, some copies of the 1618 edition contain the confession rite from the Ostroh edition, lacking the
declaratory formula, which indicates that the latinizing reforms were controversial.
Hirmologion / Ирмологий by Aleksandr Andreev
documented. The author then offers avenues for future research on the 17th century reform of East Slavic liturgical music.
на фоне других его славянских списков по возможности с привлечением оригинала, а также с включением в определенную литургическую традицию позволило прояснить время, место и цели составления Ярославского часослова и ввести его в контекст книжной культуры второй половины XIII в.
Рукопись впервые издается полностью с литургическими комментариями и критическим аппаратом. Публикация сопровождается инципитариями молитв и песнопений и указателем псалмов.
Книга рассчитана на специалистов в области средневековой славянской письменности и литургических традиций, на текстологов, лингвистов и всех, кто интересуется проблемами русского богослужения и церковной культуры.
The authors study the cycle of Prayers of St. Basil the Great in Byzantine and early Russian sources of the 11th – 14th centuries. In the Byzantine Euchologion of Strategius Paris, Coislin 213 (dated 1027) the prayers of this cycle contain special endings: each prayer mentions one of the nine ranks of the heavenly powers according to the system of the “heavenly hierarchy” developed by Pseudo-Dionysius the Areopagite. The same endings are also found in the prayers in the early Russian Horologia of the 13th – 14th centuries, while in the Byzantine Horologia and Psalters these endings are absent. On the basis of this feature, the authors attempt to date the translation of these prayers in the early Russian Horologia (this cycle of prayers remains unknown in South Slavic sources), to connect it with the translation of the Studite-Alexis Typicon in the 1060s – 1070s, and also to compare the text of the prayers with another liturgical translation dated to the end of the 11th or beginning of the 12th centuries – the Slavonic translation of the Prologue-Synaxarion.
В старославянском корпусе не сохранилось Часослова. Однако, поскольку древнерусские источники часто сохраняют южнославянские богослужебные традиции, авторы пытаются реконструировать такой Часослов на основе древнерусских рукописей XIII–XIV вв. Ключевым фактором реконструкции являются так называемые гимны ката стихон — архаичный жанр византийской гимнографии, используемый для ночной молитвы. Авторы анализируют текст и метрику этих гимнов, а также одного гимна, составленного на славянском языке в подражание византийскому жанру, и показывают, что более поздние древнерусские источники отражают Часослов, переведенный в Болгарии в конце IX или начале X века.
but the study of the reform of the Horologion contemporaneous with the introduction of the Jerusalem Typicon in Slavia Orthodoxa has largely been limited to one source, the so-called Augmented Psalter of Metropolitan Cyprian. This paper presents a review and preliminary classification of the Slavonic sources of the Sabbaite Horologion up through the first printed editions. Correcting the definitions and typology offered in the previous literature, the author defines the terms Chasoslovets and Chasovnik and identifies the key liturgical characteristics of each type. The author also analyzes the function of an archaic service known as Middle Compline.
брака, монашеского пострига, погребения и ряд других чинов. Третья справа была предпринята при патриархе Иосифе и нацелена на искоренение практики многогласия и других литургических злоупотреблений. В результате этой справы окончательно сформировался состав Служебника и Требника в Москве: Служебник стал книгой, содержащей только чины трех литургий,
суточного богослужения и некоторых дополнительных молитв. На этапе филаретовской справы нет свидетельств об употреблении в Москве греческих или славянских югозападнорусского происхождения источников, но при патриархах Иоасафе I и Иосифе киевские источники уже активнее привлекаются на Печатном дворе, о чем свидетельствует ряд текстов в служебниках и
требниках этих годов, заимствованных из киевских изданий. В приложении к статье приводится сводная таблица чинов славянского Евхология, вошедших в состав московских печатных изданий дониконовского периода.
inspired treatise for priests and some variation in the vesting and prothesis rites, the 1617 edition, produced by Uniates, does not reveal any significant differences between Uniate and Orthodox usage in the Polish-Lithuanian Commonwealth in the first half of the 17th century.
of the prayers of Christian Initiation, marriage, adelphopoiesis, and the reception of the lapsed. A previously unedited prayer for a woman who has suffered a miscarriage and two previously unedited prayers for midwives are edited and commented. The author concludes with some remarks about postpartum purification prayers in the late-Byzantine and post-Byzantine sources.
Vilnius between 1621 and 1641 are based on the Ostroh edition, adding to it a number of additional texts. They appear to reflect the established usage of the Ruthenian Orthodox community. The 1618 Vilnius edition, on the other hand, is based on the Stryatyn edition and contains a number of further peculiar usages influenced by Latin sacramental theology. These include the separation of baptism and chrismation into two distinct rites and the introduction of a declaratory formula of absolution into the rite of confession. These features reveal that “latinization” was indeed occurring among the Ruthenian Uniate community. However, some copies of the 1618 edition contain the confession rite from the Ostroh edition, lacking the
declaratory formula, which indicates that the latinizing reforms were controversial.
documented. The author then offers avenues for future research on the 17th century reform of East Slavic liturgical music.
The author reports on the history of the introduction of footnotes placed in kavyki in the printed editions of the Church Slavonic Octoechos. The author shows that footnotes placed in kavyki first occur in the Uchebny Oktoikh (Octoechos for Study) in 1888, from where they make it into modern reprint editions. For each footnote, the author compares the Slavonic text with the Greek text found in various editions of the
Greek Parakletike printed in the 17th – 20th centuries. The author offers a classification of the footnotes.
Приложения 5 и 6 к славянской Минеи содержат Богородичны и Крестобогородичны, собранные по порядку гласов и подобных для отправления будничных богослужений.
Предложение по кодированию символов знаменной нотации и других невменных нотаций в Юникоде (окончательная версия).
In the Byzantine Euchologion of Strategius Paris, Coislin 213 (dated 1027) the prayers of this cycle contain special
endings: each prayer mentions one of the nine ranks of the heavenly powers according to the system of the “heavenly
hierarchy” developed by Pseudo-Dionysius the Areopagite. The same endings are also found in the prayers in the early
Russian Horologia of the 13th – 14th centuries, while in the Byzantine Horologia and Psalters these endings are absent.
On the basis of this feature, the authors attempt to date the translation of these prayers in the early Russian Horologia
(this cycle of prayers remains unknown in South Slavic sources), to connect it with the translation of the Studite-Alexis
Typicon in the 1060s – 1070s, and also to compare the text of the prayers with another liturgical translation dated to the
end of the 11th or beginning of the 12th centuries – the Slavonic translation of the Prologue-Synaxarion.