Books by Alexandra Nikiforova
This monograph is a fundamental study of the history of the ancient Greek ‘Menaion’ (Μηναῖον, mea... more This monograph is a fundamental study of the history of the ancient Greek ‘Menaion’ (Μηναῖον, meaning “of the month”), a Byzantine rite liturgical book containing commemorative hymns and chants for specific and moveable dates and saints' days ordered by month. The text in question has immeasurably influenced a lot of the various ‘Menaia’, later developed and used by the Slavs (including the Bulgarian, Serbian, and Russian Orthodox Churches). For the first time, the genesis of the ‘Menaion’ in Byzantium and the stages of its development have been investigated on the basis of a large number (approximately 100) of original Greek manuscripts of the 8th – 12th centuries from the Library of the St. Catherine’s Monastery at Mount Sinai, as well as from the historical analysis of the liturgical manuscripts of the 10th – 14th centuries from the National Library of Russia, the Russian State Library, the Austrian National Library, and the Patriarchal Institute of Patristic Studies in Thessalonica. All the codices are analyzed by their calendar, structure, and hymnography.
The book consists of three chapters (pp. 7–194) and four annexes (pp. 195–376), which are 1) the description of the newly discovered Hymnarium of Jerusalem (‘Tropologion’, Cod. Sin. Gr. ΝΕ/ΜΓ 56+5, 9th c., pp.195–235), 2) the description of the most ancient known ‘Menaion’(Cod. Sin.Gr. 607, 9th – 10th centuries, pp.236–285 ), 3) the lexicon of hymnographical terminology (pp. 285–293), 4) the indexes of calendars, hymns and authors extracted from the manuscripts (pp. 293–376), all examined in the monograph. These appendices serve a solid addition to the main study.
The researcher demonstrates that the Menaion’s core shaped in the Hymnarium of Jerusalem (‘Tropologion’), a miscellanea of early Greek hymns of Palestine origin for selected feast days. In the 9th century a Hymnarium for every day (‘Menaion’) was created in Constantinople. This project was brought about by Iconoclasm and the need to create a collection of all the known saints of Byzantium (which happened in parallel with the creation of the database of the lives of the saints, the ‘Synaxarium of Constantinople’). ‘Menaion’ inherited from ‘Tropologion’ the genre system and selected poetical texts. The new twelve-volume ‘Menaion’ was fitted for the newly developed detailed Byzantine calendar, along with commemorations of the saints for every day of the church year and thousands of new hymns for them. All Menaea of the 9th – 12th centuries had a common core of feasts, similar to the calendar of ‘Synaxarium of Constantinople’. An extraordinary variety of the ‘Menaia’ in this period was caused by the variety of local calendars and traditions in the different regions of Byzantine Empire (Constantinople, South Italy etc.), reflected in the analyzed liturgical books.
Papers by Alexandra Nikiforova
Материалы XXVIII чтений памяти И. М. Тронского "Индоевропейское языкознание и классическая филология - XXVIII. СПб. : ИЛИ РАН, 2024. Ч. 2. C. 1197-1211, 2024
This article is the first to identify, publish according to Sinai Gr. NF
MG 15, 9th–10th cc., tra... more This article is the first to identify, publish according to Sinai Gr. NF
MG 15, 9th–10th cc., translate into Russian, and study an unknown
collection of thirteen hymns for the major Christian feasts of the year as
Nativity, Epiphany, Meeting of the Lord, Palm Sunday, Easter, Ascension,
Pentecost, Dormition, and the Encaenia of the Anastasis Church in
Jerusalem. This collection witnesses for the liturgical poetry development
in a periphery, in a multilingual — Greek, Arabic, Coptic, — milieu. The
paleographic (the shape of β, μ, ε, etc.) and linguistic features (ου and οι
mixing, non-agreement of cases, invalid person, etc.) of the codex support
1198 А. Ю. Никифорова
its regional origin. As well as the content of MG 15, with its hymns to
women, three youths, the archangel Michael, speaks in favour of liturgical
specifics of Egypt (cf. National Library of Russia Gr. 44, 9th c., Sinai Gr.
212, 9th c., etc.). Seven hymns are modeled after a well-known Hagiopolite
pattern ‘Christ is risen from the dead’ (#6, already known from the Old
Iadgari, Georgian Lectionary, and new Tropologion Sinai Gr. NF MG 56–
5, 8th–9th cc.). They represent rare in liturgy kata stichon hymnography,
and try to repeat the iambic elements of the pattern. This tendency towards a meter could be typical of a regional worship, while within the same collection trochaic elements are also attested, or anapestic hymns have been identified in the largest as of today Miaphysite local Greek collection Sinai Gr. NF MG 62, 9th c. Only one hymn ‘Christ was born on earth’ (#1) was discovered in another contemporary to MG 15 Lectionary Sinai Gr. NF MG 8, 9th c. This unelaborate in some cases rhythmic production (cf. Sinai Gr. NF MG 58, 9th–10th cc.) can be associated with communities in the Sinai Peninsula and Egypt, and demonstrates how liturgical poetry developed at the periphery. / В статье впервые публикуются, с переводом на русский язык и комментарием, два листа из кодекса IX–X вв. Sinai Gr. NF MG 15. На листах сохранилась коллекция из тринадцати гимнов на главные христианские праздники. Простейшие по содержанию тексты, семь из которых повторяют раннеиерусалимскую модель с ямбическими стопами «Христос из мертвых Он воскрес» и служат примером литургического ритмического творчества, могли создаваться в региональных многоязычных общинах. Подобная продукция не вошла в византийский гимнографический корпус и демонстрирует развитие богослужебной поэзии на Синайском полуострове и в Египте.
Известия Российской академии наук. Серия литературы и языка [Bulletin of the Russian Academy of Sciences: Studies in Literature and Language]. N. 83/1, 2024, pp. 73-90, 2024
The article identifies a hymnographic 8th-9th centuries fragment National Library of Russia Greek... more The article identifies a hymnographic 8th-9th centuries fragment National Library of Russia Greek 87, brought in 1859 from the Christian Orient by Constantine Tischedorf and sold by him to the Imperial Public Library, as a witness of the New Hierosolymitan Tropologion. The folio contains seven hymns for the Cheesefare Week of Great Lent. It is the second as of today, after Sin. Gr. NF MG 56+5, such a collection in Greek, i.e. of Quadragesima, has been identified. The texts are published for the first time with a Russian translation and accompanied by a commentary. /В статье атрибутируется гимнографический фрагмент VIII–IX веков РНБ Греч. 87, привезенный в 1859 году с Христианского Востока Константином Тишедорфом и проданный им Императорской Публичной библиотеке, как лист из нового иерусалимского тропология. Лист содержит семь гимнов на сырную неделю великого поста. На сегодня это вторая в мире после Sin. Gr. NF MG 56+5 выявленная подобная греческая коллекция. Она впервые публикуется с переводом на русский язык и комментарием.
Religions, 14 /11, 1363, 2023
The article examines a selection of hymns of potentially Byzantine origin in the eighth‑to-tenth‑... more The article examines a selection of hymns of potentially Byzantine origin in the eighth‑to-tenth‑century manuscripts of the New Tropologion, which was the hymnal of the Anastasis cathedral of Jerusalem and in churches that followed its rite. Such adoption in the rite of Jerusalem represented a Byzantine influence before the wave of liturgical Byzantinisation that started in the late ninth and tenth centuries. For the first time, three versions of the New Tropologion are studied together: the Greek original and the Syriac and Georgian translations. The Greek Tropologion Sinai MS NE MG 56+5 is the primary material, compared with Sinai MS Syriac 48 and several Georgian New Iadgari manuscripts from Sinai. The study identifies one certain Byzantine element in the New Tropologion: parts of the feast of St. John Chrysostom, archbishop of Constantinople, and several probable Byzantine elements: the interpolation of the second ode in three canons by Kosmas of Jerusalem and one by John, and parts of the stichera series Αἱ ἀγγελικαὶ προπορεύεσθε δυνάμεις attributed to Romanos the Melodist. By contrast, the interpolated ode 1 in Kosmas’ canon for Great Saturday seems to be of Palestinian origin, and therefore not a Byzantine loan, contrary to traditional views. The article shows that there is considerable variation between the different versions of the New Tropologion
Русское богословие, 2023
The article attempts to identify and to systematize in the funds of the Vernadsky National Librar... more The article attempts to identify and to systematize in the funds of the Vernadsky National Library and Central State Historical Archive of Ukraine documents relating to the life, research and teaching of the liturgical scholars and professors of the Kiev Theological Academy after the establishment of the particular chair for liturgy and church arhaeology during the reform of 1869: Fyodor Alekseevich Smirnov, later Christopher, Bishop of Ufa and Menzelinsk (1870–1883), Aleksej Afanasievich Dmitrievsky (1884–1907), archpriest Vasily Dmitrievich Prilutsky (1908 –1921), and Mikhail Nikolaevich Skaballanovich (1906–1919). The author asses, what is preserved from the liturgical archive of the Kiev Theological Academy today, providing a sources and literature preliminary study for a further research of the methodology of the illustrious liturgical school, existed in this аcademy before the revolution of 1917. Some documents regarding Prilutsky and Skavallanovich activities are published for the first time as the addition to the article. / В статье предпринята попытка выявить и систематизировать в фондах Национальной библиотеки им. Вернадского и Центрального государственного исторического архива Украины (Киев) документы, относящиеся к жизни, научной деятельности и учебной практике ученых-литургистов, преподаваших в Киевской Духовной Академии после учреждения в ней кафедры литургики и церковной археологии при проведении духовно-академической реформы 1869 г.: Фёдора Алексеевича Смирнова, впоследствии Христофора, епископа Уфимского и Мензелинского (1870–1883), Алексея Афанасьевича Дмитриевского (1884–1907), протоиерея Василия Дмитриевича Прилуцкого (1908–1921), Михаила Николаевича Скабаллановича (1906–1919), оценить сохранность литургического архива КДА, подготовить источниковедческую базу для дальнейшей его реконструкции и изучения методологии исследования и преподавания истории богослужения в блестящей литургической школе, существовавшей в КДА до революции 1917. Впервые опубликованы отдельные документы к биографии прот. Василия Прилуцкого и М.Н. Скабалановича из архивов НБУВ и ЦГИАУ.
Religions (Special Issue, Constantinople and its Peripheries: The Mechanisms of Liturgical Byzantinisation), 2023
The article examines a selection of hymns of potentially Byzantine origin in the eighth‑to-tenth‑... more The article examines a selection of hymns of potentially Byzantine origin in the eighth‑to-tenth‑century manuscripts of the New Tropologion, which was the hymnal of the Anastasis cathedral of Jerusalem and in churches that followed its rite. Such adoption in the rite of Jerusalem represented a Byzantine influence before the wave of liturgical Byzantinisation that started in the late ninth and tenth centuries. For the first time, three versions of the New Tropologion are studied together: the Greek original and the Syriac and Georgian translations. The Greek Tropologion Sinai MS NE MG 56+5 is the primary material, compared with Sinai MS Syriac 48 and several Georgian New Iadgari manuscripts from Sinai. The study identifies one certain Byzantine element in the New Tropologion: parts of the feast of St. John Chrysostom, archbishop of Constantinople, and several probable Byzantine elements: the interpolation of the second ode in three canons by Kosmas of Jerusalem and one by John, and parts of the stichera series Αἱ ἀγγελικαὶ προπορεύεσθε δυνάμεις attributed to Romanos the Melodist. By contrast, the interpolated ode 1 in Kosmas’ canon for Great Saturday seems to be of Palestinian origin, and therefore not a Byzantine loan, contrary to traditional views. The article shows that there is considerable variation between the different versions of the New Tropologion.
Богословский вестник / Theological Herald, №1 (44), p. 248-273, 2022
In this article, I publish and study the Greek acolouthia from the tropologion of a new redaction... more In this article, I publish and study the Greek acolouthia from the tropologion of a new redaction Sinai Greek ΜΓ/ΝΕ 4 (9th c.) in honour of saint warrior Athanase. He martyred in 4th c. on the days of the Nativity of Christ in Clysma on the Red Sea (modern Suez, Egypt) and was locally venerated as a patron of Clysma and more wide regionally through the Christian East, the fact, witnessed by Greek, Georgian, Arabic, Ethiopian versions of his Life; in Byzantium he was actually unknown. The mentions of the church and of the shrine in the service allow to associate this text with a real place - the church of St. Athanase in Clysma, there a liturgical cult of the martyr was originated. Here a solemn celebration took place on July 18 (Epiphi 24), most probable the enkaenia day, or the invention of the relic’s day. This acolouthia is an example of a mature Hagiopolite hymnography (a heirmoi and podobni system has already been developed, the facts of Life are integrated into topoi skeleton of common propers for martyrs, the second ode is absent, two theotokia are interpolated, and three triadika for the odes 7-9 are original), and can be dated by models, drawn from John of Damascus’ and Cosmas of Maiuma’ repertoire, not earlier than 8thc. and not later than 30-40th - end 9th c., when this codex was appeared. From Clysma, there the liturgical cult of the saint ourished, it spread further, and entered several Georgican hymnals of Hagiopolite tradition. / В статье впервые публикуется и исследуется греческая служба святому воину Афанасию Клисмийскому из тропология новой редакции Sinai Greek ΜΓ/ΝΕ 4 ΙΧ в. Святой был замучен в IV в. в дни Рождества Христова в Клисме на Красном море (совр. Суэц, Египет). Он почитался локально как покровитель города и шире - на христианском Востоке, о чём свидетельствуют греческие, грузинские, арабские, эфиопские версии его «Жития»; в Византии мученик фактически был неизвестен. Упоминания о храме и раке с мощами в греческой службе позволяют связать последнюю с церковью Святого Афанасия в Клисме, где зародился литургический культ мученика. Панигир совершался 18 июля (24 епифа), вероятно, в день энкении, то есть освящения храма, или обретения мощей святого. Служба - пример зрелой иерусалимской гимнографии (разработана система ирмосов и подобнов, факты жития перемежаются с топосами общего чина мученикам, в каноне отсутствует вторая песнь, интерполированы два богородична, есть троичны в седьмой-девятой песнях). Составление службы можно датировать следующим образом: не ранее VIII в., поскольку имеются модели из репертуара Иоанна Дамаскина и Космы Маиумского, и не позднее 30-40-х гг. конца IX в., то есть времени создания кодекса. Из Клисмы литургическое почитание святого распространилось по регионам, вошло в грузинские гимналы иерусалимской традиции.
Библия и христианская древность / Bible and Christian Antiquity, № 3 (11), pp. 160–196 (in Russian), 2021
In this article, the authors take into account the history of Hagiopolite liturgy, with its commo... more In this article, the authors take into account the history of Hagiopolite liturgy, with its common rites and Triduum texts, and study how the complex of topoi in the hymns for holy women was developed. They propose a model that helps to describe the poetics of Byzantine hymnography in parallel with the history of liturgy and the formation of the corpus, exploring the sources of basic metaphors and their usage in early liturgical texts. Originally, in the Hagiopolite tradition,holy women were venerated according to common rites for martyrs, monastic saints and women. Later, in the 7th–9th centuries, individual propers for selected women appeared. Their topoi can be divided into three topical blocks: «marriage» (source: the common rite for holy women), «competition» / «war» (source: the common rite for martyrs and monastic saints), and «passion» (source: the common rite for martyrs and Triduum texts). For the first time we publish in Russian translation the common rite for holy women from the lectionary NLR. Gr. 44 (9th c.), and common hymns from the collection Sinait. gr. ΜΓ / ΝΕ 24 (8th–9th c.) and the tropologion Sinait. gr. ΜΓ / ΝΕ 56+5 (8th–9th c.). Most of the topoi discussed in the article have become common patterns for the development of the language of later hymnographical propers for holy women in the Hagiopolite and Constantinopolitan traditions. /Цель статьи — изучить формирование системы топосов в службах святым женам в зависимости от истории древне-иерусалимских литургических чинов и библейских чтений, входящих в их состав. Для достижения этой цели авторы, применяя совместно историко-литургический и литературоведческий подходы, изучают создание корпуса служб женам в ранней иерусалимской традиции, исследуют систему его топосов и её влияние на более позднюю гимнографию; впервые в переводе на русский язык публикуют общие тексты женам из РНБ. Гр. 44 (IX в.), Sinait. gr. ΝΕ/ΜΓ 24 (VIII–IX вв.), Sinait. gr. ΝΕ/ΜΓ 56+5 (VIII–IX вв.). В итоге предлагается следующая модель описания поэтики гимнографии, учитывающая поэтапное формирование её корпуса и бытование топосов в ранних текстах: изначально службы женам совершались по общим формулярам — мученикам, женам, преподобным; в VII–VIII вв. появились особые последования; их топосы образуют три блока, основанные на библейских чтениях общих формуляров: «брак», «состязание» /«брань» или «война», «страдание». Делается вывод о том, что большинство из рассмотренных в статье топосов послужили продуктивными моделями для разработки метафорического языка последующей гимнографии святым женам.
Известия Российской академии наук. Серия литературы и языка. 2020. Т. 79. № 4. С. 84–101 / Izvestiâ Rossijskoj akademii nauk. Seriâ literatury i âzyka [Bulletin of the Russian Academy of Sciences: Studies in Literature and Language]. 2020, Vol. 79, No. 4, pp. 84–101. (In Russ.), 2020
This is the first publication, with the tranlslation into Russian, of a unique rite dedicated to ... more This is the first publication, with the tranlslation into Russian, of a unique rite dedicated to the victims of the earthquake of 18 January, 749 AD, in Syria and Palestine from the 9th century Hagiopolite tropologion Sin. Gr. ΝΕ/ΜΓ 56+5, and its study in the context of similar Constantinopolitan texts. Through the development of a system of topoi, typical for natural disasters, as well as special for earthquakes, the author puts this liturgical commemoration of the situational catastrophe in the general schedule of God’s dispensation, forms an attitude to the cataclysm as a manifestation of providence of God, and integrates it into the eschatological perspective of sacred history, reaffirming by this the most important function of worship as a transformed reality. / В статье впервые публикуется с переводом на русский язык и исследуется уникальное последование жертвам землетрясения в Сирии и Палестине 18 января в 749 г. из иерусалимского тропология IX в. Sin. Gr. ΝΕ/ΜΓ 56+5 в контексте подобных константинопольских текстов. Через разработку системы топосов, типологических для стихийных бедствий, и особых, землетрясения, автор вписывает литургическое поминовение ситуативного катаклизма в общий план домостроения, формирует отношение к катастрофе как к проявлению промысла Божия, встраивает ее в эсхатологическую перспективу священной истории, подтверждая этим важнейшую функцию богослужения как преображенной реальности.
Studia Litterarum. 2019. Т. 4, № 3. С. 50–71.
In this article, the author discusses the Greek Melkite Pontifical rite of the consecration of m... more In this article, the author discusses the Greek Melkite Pontifical rite of the consecration of myron, or “myron liturgy,” as it was performed in Egypt in the lifetime of Patriarch of Alexandria Sophronios the Third (ca. 1166 – 1171), from the scroll Sin. gr. ΝΕ / Е 55 + fragment E sine numero (A.D. 1156) discovered in 1975 at the St. Catherine’s monastery in Sinai–Egypt. This scroll preserved a Greek text of myron liturgy, correlated to Syriac and Coptic versions of the rite. It proved, that an alternative to the Constantinopolitan one the Greek Melkite rite existed in the Middle East, at least till the 12th c. In contrast to a sober Constantinopolitan practice it was a solemn and long-lasting ceremony caused by a unique attitude to a holy myron in Orient and testified in literary and patristic Syriac tradition.
До недавних пор была известна единственная, константинопольская, версия чина освящения мира, дошедшая с VIII в. (Barb.gr. 336) до наших дней без существенных изменений. В 1975 г. на Синае нашли греческий свиток 1156 г., Sin. gr. ΝΕ / Е 55 + E sine numero, с архиерейской «литургией мира» из Египта, как она совершалась при патриархе Александрийском Софронии III (ок. 1137/9– 1171 гг.). Свиток содержит альтернативный константинопольскому, восточный, чин, бывший с момента своего появления на рубеже VI в. и, по крайней мере, вплоть до конца XII столетия, основным в Антиохии, Иерусалиме, Александрии, что подтверждает его наличие в греческих источниках с христианского Востока, в сирийской и коптской редакциях. В отличие от простейшего последования Константинополя, церемония, описанная в новонайденном свитке, — высоко торжественная и сопровождается перформативными элементами. В статье текст ближневосточного чина освящения мира впервые в отечественном литературоведении вводится в научный оборот. Причина его своеобразия и несхожести с константинопольским объясняется существованием на Востоке особого сакрального взгляда на миро, укорененного в дохристианской и ветхозаветной культурах, что и привело к разработке богословия мира и созданию высоко торжественной «литургии мира".
Orientalia Christiana Periodica, pp. 167-216, 2019
In this article, the author discusses the Greek Melkite Pontifical rite of the consecration of my... more In this article, the author discusses the Greek Melkite Pontifical rite of the consecration of myron, or “myron liturgy,” as it was performed in Egypt in the lifetime of Patriarch of Alexandria Sophronios the Third (ca. 1166-1171), from the scroll Sin. gr. ΝΕ / Е 55 + fragment E sine numero (A.D. 1156) discovered in 1975 at the St. Catherine’s monastery in Sinai-Egypt. This scroll preserved a Greek text of myron liturgy, correlated to the data in liturgical and hymnographical codices of the 9th to 12th centuries, i.e., tropologion Sin. gr. ΝΕ / ΜΓ 56+5, lectionary Sin. gr. 210, Anastasis Typicon, euchology Vat.gr.1970, and Syriac and Coptic sources as well, being a part of a common Chalcedonian rite in the Near East. This rite was established, according to Theodor Lector and the Chronicle of Joshua the Stylite at the end of 5th c. in an Antiochian milieu, and was a logical development of the initiatory baptismal ceremony and a offshoot from it. The first description of the new rite is preserved in the Pseudo-Dionysian “Ecclesiastical Hierarchy” (ca. 500). An alternative to the Constantinopolitan one the Greek Melkite rite existed in the Middle East, at least till the 12th c. In contrast to a sober Constantinopolitan practice it was a solemn and long-lasting ceremony assumed a definite Eucharistic form dependent on JAS, which was a main liturgy of the Near East at that period. This was caused by a unique attitude to a holy myron in Orient and testified in literary and patristic Syriac tradition.
Альманах СФИ 28, с. 159–185, 2018
This article is dedicated to the centenary of Aleksandr Solzhenitsyn’s birth. The writer’s archiv... more This article is dedicated to the centenary of Aleksandr Solzhenitsyn’s birth. The writer’s archive contains several letters written by Archbishop of San Francisco John (Shakhovskoy), an outstanding figure of the Russian Diaspora who highly esteemed Aleksandr Solzhenitsyn even before his expulsion from the USSR in 1974. Archbishop John was familiar with his publications in the “Novy Mir” magazine. After 1974 he started correspondence with the writer, met him in person and donated some sacred objects for his family chapel in Vermont. The article reconstructs the chronology of the relationship between Archbishop John and Aleksandr Solzhenitsyn according to Shakhovskoy’s reactions in the
émigré press to the writer’s work. An excerpt of their correspondence from the Solzhenitsyn’s archive in Troitse-Lykovo is published for the first time.
Вестник ПСТГУ. Серия II: История. История Русской Православной Церкви. 2018. Вып. 84. С. 9-34 , 2018
In this article, the author presents the fi rst publication and study of an ancient Hagiopolite r... more In this article, the author presents the fi rst publication and study of an ancient Hagiopolite rite of footwashing from a 9th century Greek Tropologion from Egypt, Sin. gr. ΝΕ / ΜΓ 56+5. The rite is typologically close to the rites in the Ancient Iadgari and the Georgian Lectionary, and can be dated to a time before the 7th–8th c. The ceremony was performed on Great Thursday after the Eucharistic synaxis, in the same
way in the towns as in monasteries. The kernel of the rite consists of a prokeimenon, Gospel reading from Jn 13, synapte, prayer, and washing of the feet. The rite in this Tropologion diff ered from that in the Georgian witnesses by including the reading of the Gospel (Jn 13: 3–17) after the washing of the feet, rather than before it, as well as by a different hymnographical formulary, performed in a diff erent way, with refrains from psalms 118 and 50. The archaic troparia refl ected the early patristic interpretations of the washing of the feet as purifi cation from sin, receipt of the portion of Christ, and an example of humility. These texts were maintained in the liturgy for only a brief period (in Sin. gr. 734–735, 10thc.; EBE 788, 12th c.; Stavrou 43, A.D. 1122; Vatop. gr. 1488,
13th c.), but the structure of the rite itself (Gospel – synapte – prayer – footwashing), its position after the Eucharistic liturgy, and the infl uence of the ideas of the early Church Fathers has remained until today. The ancient rite was still in use in the 10th c., when new, more complicated rites appeared, with more complicated and refi ned hymnography,
composed in the 7th–8th c., and a more strongly pronounced dramatic element, in which not only the footwashing itself was signifi cant, but also the commemoration of the historical event, where each participant played a specifi c role, either of Christ or of one of Apostles. / В статье впервые издан и изучен древний иерусалимский чин умовения ног из греческого тропология IX в. из Египта Sin. gr. ΝΕ/ΜΓ 56+5. Чин
типологически близок последованиям в иадгари и Грузинском Лекционарии и может быть датирован до VII–VIII вв. Рассмотренный вместе с ними, он дополняет картину бытования церемонии на христианском Востоке. Умовение ног совершалось в Великий Четверг после Евхаристии, в городах и монастырях
идентично. Ядро чина составляли прокимен, чтение из 13-й главы Евангелия от Иоанна, ектения, молитва, умовение. От грузинских памятников чин в тропологии отличало чтение Евангелия (Ин 13. 3–17) по завершении умовения, а не перед ним, иной по составу и способу исполнения — с припевами стихов из 118-го и 50-го псалмов — гимнографический формуляр. В архаичных тропарях нашли отражение ранние святоотеческие интерпретации умовения ног как очищения от грехов, получения единой части со Христом, образа смирения. Эти тексты ненадолго задержались в богослужении (в Sin. gr. 734–735, X в., EBE 788, XII в., Stavrou 43, 1122 г., Vatop. gr. 1488, XIII в.), тогда как структурный каркас (Евангелие — ектения — молитва — умовение), местоположение чина после литургии и связь с ранними патристическими толкованиями остались по сей день. Древний чин использовался еще в X в., когда появились сложные чины, с многострофными композициями VII–VIII вв., и драматизированные, делавшие акцент не на процессе умовения, а на воспоминании исторического события, в котором каждый участник играл свою роль — Христа или одного из
апостолов.
Orientalia Christiana Periodica, 2017
In this article we provide a new edition of the 9th–century fragment, Codex Sinaiticus Liturgicus... more In this article we provide a new edition of the 9th–century fragment, Codex Sinaiticus Liturgicus (RNB.Gr.44, Constantin Tischendorf’s collection), with both its Greek and Arabic texts, and compare it to Greek, Greek-Arabic, and Georgian Hagiopolite Lectionaries and Tropologia from St.Catherine’s Monastery on Sinai, speculating about the typology, original state, and provenance of this codex, earlier considered to be a “livre unique” and “incomparable.”
Вестник Санкт-Петербургского университета. Серия: Востоковедение и африканистика, 2016
In the article I discuss how the liturgical tradition of Jerusalem was interpreted in Egypt, anal... more In the article I discuss how the liturgical tradition of Jerusalem was interpreted in Egypt, analyzing the data from the Greek hymnographical tropologion of 9 th C., Sin. Gr.ΝΕ/ΜΓ 56+5, discovered in 1975 in the monastery of St.Catherine on Sinai. Based on the tradition of the Church of the Resurrection in Jerusalem, it contains the local calendar and specific cults which are as follows: the patronal feast of the Archangel Michael, celebrated on the 6 th June, the commemoration in the office of Saint Mark the Apostle, particularly venerated in Egypt as a protector of the region, as " our patron, " and the presence of a monostroph to be chanted at the shrine of the Egyptian monk Arsenios the Great. Moreover one of the Arabic remarks in this codex refers us directly to Egypt. These regional details put the tropologion close to other Sinaitic manuscripts of the 9 th C., i.e. Sin.Gr. 212 and RNB. Gr. 44 (" Codex Sinaiticus liturgicus ").
In my article I compare Codex Sinaiticus Liturgicus (RNB.Gr.44,
Constantin Tischedorf’s collectio... more In my article I compare Codex Sinaiticus Liturgicus (RNB.Gr.44,
Constantin Tischedorf’s collection) with Greek and Georgian Hagiopolite
lectionaries and tropologia from the St.Catherine’s Monastery on Sinai,
speculating about the typology and original state of this codex, earlier
considered to be “livre unique” and “incomparable”.
The Greek Tropologion Sin.Gr. ΜΓ 56+5, found in 1975 at Sinai and dated, as I suggest, to the sec... more The Greek Tropologion Sin.Gr. ΜΓ 56+5, found in 1975 at Sinai and dated, as I suggest, to the second half of the 9th Century, is an important source for the liturgy of Jerusalem from outside of Jerusalem. Based on the “Anastasis” tradition, it has a local calendar and specific cult tradition, influenced by the region of Egypt, as seen in the “patronal feast” of the Archangel Michael, a hymn for the shrine of Saint Arsenios the Great, the commemoration of Saint Mark the Apostle as a “our patron,” etc. This constitutes the larger part of the Tropologion preserving these traditions in Greek, which also draws on the Old Iadgari. From the traditions of the Old Iadgari it inherited the liturgical framework (Vespers, Orthros, and sometimes the Eucharist), chants “at the Gathering,” “at the Entrance of the Holy [Gifts],” a number of common chants, archaic structures of refrains and poetical calques, concrete hymnographical pieces, interpolations for the Second Ode for new canons by John and Cosmas of Jerusaleme, who were the main architects of the new redaction of the Tropologion. The main body of hymns for many feasts of church year is new, as well as the innovative canon structure without the Second Ode, and the musical system of eight tones and pattern melodies. There is also evidence of Byzantinization in this manuscript, i.e. the influence of the liturgical tradition of Constantinople upon the tradition of Jerusalem, seen in the attributive remark “Byzantine”– an indication of the Byzantine manner of chanting in the service for Saint John Chrysostom (27 January, rubric 25, Εἰς τ(ὸ) αἰνεῖτ(ε). Ἦχ(ος) δ´. Βυζ(αντινά), as well as the “Cenae Tuae” koinonikon of Holy Thursday which we discussed above and which is clear evidence for Byzantinization, according to Parenti. Sin.Gr. ΜΓ 56+5 throws light on the liturgical tradition of Codex Sinaiticus Liturgicus (RNB.Gr.44, 9th Century), with its special commemoration of the Archangel Michael and the same monostroph which we found in our tropologion (RNB.Gr.44, f. 68 v–69= Sin.Gr. ΜΓ 56+5, rubric 70): Ἐκ τῶν φοβερῶν καὶ ἀχράντων μυστηρίων, Μιχαὴλ ὁ ἀρχάγγελος τὸ βραβεῖον ἐδέξατο, ὅτι τὸν Χριστὸν καὶ σωτῆρα τοῦ κόσμου ὑπὲρ ἡμῶν ἰκέτευε σὺν τῷ χορῷ τῶν ἀγγέλων, διὰ τοῦτο καὶ ἡμεῖς βοήσωμεν αὐτῷ∙ δόξα σοὶ ἀρχηγὲ καὶ πρεσβευτὰ τῶν ψυχῶν ἡμῶν. The manuscripts uncovered in May 1975 at Saint Catherine’s Monastery, Sinai may have originated in some of the destroyed monasteries in Egypt. Because of their local specificity, they were useless in any location other than the ones for which they were composed and were thus put into storeage. I hope that the following manuscripts from the new finds at Sinai – Sin.Gr. ΜΓ. 80 (9th Centuries) and Sin.Gr. ΜΓ. 4, 20, 24, 82, 83, 84 (9th–10th Centuries) – by being brought into wider consideration, may give us rich food for further reflections on the Tropologion Sin.Gr. ΜΓ 56+5 and on this redaction of the Jerusalem liturgy outside of Jerusalem.
Synaxis katholike. Beiträge zu Gottesdienst und Geschichte der fünf altkirchlichen Patriarchate für Heinzgerd Brakmann zum 70. Geburtstag, pp. 147–174, Jan 2014
Synaxis katholike. Beiträge zu Gottesdienst und Geschichte der fünf altkirchlichen Patriarchate für Heinzgerd Brakmann zum 70. Geburtstag, 2014
In this paper the fundamental method of Byzantine hymnography, the method of similarity, that is ... more In this paper the fundamental method of Byzantine hymnography, the method of similarity, that is a composition of new hymns on the base of an existing melodic and metrical model, and the phases of its development are analyzed regarding to the text. The Easter, Christmas, Epiphany chants from the Tropologion, main chanting-book in Palestine in 7th–9th c, were examined. At the first stage προσόμοια chants were some kind of loan translation, “calque”, of the model. Further, new texts preserved refrain of the model, as well as included some quotations from the pattern. And at the last stage a model and a new text had nothing in common, except melodic and metrical structure. Also the formation of the chants for Epiphany on the base of Easter hymnography has been shown. The analysis of the phenomenon comes with two indexes of the models from two important hymnographical sources of Byzantine rite Palestinian Tropologion Sinait. gr.МГ56–5 (8th–9th c.) and Constantinopolitan Menaion Sinait.gr.607 (9th–10 th c.).
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Books by Alexandra Nikiforova
The book consists of three chapters (pp. 7–194) and four annexes (pp. 195–376), which are 1) the description of the newly discovered Hymnarium of Jerusalem (‘Tropologion’, Cod. Sin. Gr. ΝΕ/ΜΓ 56+5, 9th c., pp.195–235), 2) the description of the most ancient known ‘Menaion’(Cod. Sin.Gr. 607, 9th – 10th centuries, pp.236–285 ), 3) the lexicon of hymnographical terminology (pp. 285–293), 4) the indexes of calendars, hymns and authors extracted from the manuscripts (pp. 293–376), all examined in the monograph. These appendices serve a solid addition to the main study.
The researcher demonstrates that the Menaion’s core shaped in the Hymnarium of Jerusalem (‘Tropologion’), a miscellanea of early Greek hymns of Palestine origin for selected feast days. In the 9th century a Hymnarium for every day (‘Menaion’) was created in Constantinople. This project was brought about by Iconoclasm and the need to create a collection of all the known saints of Byzantium (which happened in parallel with the creation of the database of the lives of the saints, the ‘Synaxarium of Constantinople’). ‘Menaion’ inherited from ‘Tropologion’ the genre system and selected poetical texts. The new twelve-volume ‘Menaion’ was fitted for the newly developed detailed Byzantine calendar, along with commemorations of the saints for every day of the church year and thousands of new hymns for them. All Menaea of the 9th – 12th centuries had a common core of feasts, similar to the calendar of ‘Synaxarium of Constantinople’. An extraordinary variety of the ‘Menaia’ in this period was caused by the variety of local calendars and traditions in the different regions of Byzantine Empire (Constantinople, South Italy etc.), reflected in the analyzed liturgical books.
Papers by Alexandra Nikiforova
MG 15, 9th–10th cc., translate into Russian, and study an unknown
collection of thirteen hymns for the major Christian feasts of the year as
Nativity, Epiphany, Meeting of the Lord, Palm Sunday, Easter, Ascension,
Pentecost, Dormition, and the Encaenia of the Anastasis Church in
Jerusalem. This collection witnesses for the liturgical poetry development
in a periphery, in a multilingual — Greek, Arabic, Coptic, — milieu. The
paleographic (the shape of β, μ, ε, etc.) and linguistic features (ου and οι
mixing, non-agreement of cases, invalid person, etc.) of the codex support
1198 А. Ю. Никифорова
its regional origin. As well as the content of MG 15, with its hymns to
women, three youths, the archangel Michael, speaks in favour of liturgical
specifics of Egypt (cf. National Library of Russia Gr. 44, 9th c., Sinai Gr.
212, 9th c., etc.). Seven hymns are modeled after a well-known Hagiopolite
pattern ‘Christ is risen from the dead’ (#6, already known from the Old
Iadgari, Georgian Lectionary, and new Tropologion Sinai Gr. NF MG 56–
5, 8th–9th cc.). They represent rare in liturgy kata stichon hymnography,
and try to repeat the iambic elements of the pattern. This tendency towards a meter could be typical of a regional worship, while within the same collection trochaic elements are also attested, or anapestic hymns have been identified in the largest as of today Miaphysite local Greek collection Sinai Gr. NF MG 62, 9th c. Only one hymn ‘Christ was born on earth’ (#1) was discovered in another contemporary to MG 15 Lectionary Sinai Gr. NF MG 8, 9th c. This unelaborate in some cases rhythmic production (cf. Sinai Gr. NF MG 58, 9th–10th cc.) can be associated with communities in the Sinai Peninsula and Egypt, and demonstrates how liturgical poetry developed at the periphery. / В статье впервые публикуются, с переводом на русский язык и комментарием, два листа из кодекса IX–X вв. Sinai Gr. NF MG 15. На листах сохранилась коллекция из тринадцати гимнов на главные христианские праздники. Простейшие по содержанию тексты, семь из которых повторяют раннеиерусалимскую модель с ямбическими стопами «Христос из мертвых Он воскрес» и служат примером литургического ритмического творчества, могли создаваться в региональных многоязычных общинах. Подобная продукция не вошла в византийский гимнографический корпус и демонстрирует развитие богослужебной поэзии на Синайском полуострове и в Египте.
До недавних пор была известна единственная, константинопольская, версия чина освящения мира, дошедшая с VIII в. (Barb.gr. 336) до наших дней без существенных изменений. В 1975 г. на Синае нашли греческий свиток 1156 г., Sin. gr. ΝΕ / Е 55 + E sine numero, с архиерейской «литургией мира» из Египта, как она совершалась при патриархе Александрийском Софронии III (ок. 1137/9– 1171 гг.). Свиток содержит альтернативный константинопольскому, восточный, чин, бывший с момента своего появления на рубеже VI в. и, по крайней мере, вплоть до конца XII столетия, основным в Антиохии, Иерусалиме, Александрии, что подтверждает его наличие в греческих источниках с христианского Востока, в сирийской и коптской редакциях. В отличие от простейшего последования Константинополя, церемония, описанная в новонайденном свитке, — высоко торжественная и сопровождается перформативными элементами. В статье текст ближневосточного чина освящения мира впервые в отечественном литературоведении вводится в научный оборот. Причина его своеобразия и несхожести с константинопольским объясняется существованием на Востоке особого сакрального взгляда на миро, укорененного в дохристианской и ветхозаветной культурах, что и привело к разработке богословия мира и созданию высоко торжественной «литургии мира".
émigré press to the writer’s work. An excerpt of their correspondence from the Solzhenitsyn’s archive in Troitse-Lykovo is published for the first time.
way in the towns as in monasteries. The kernel of the rite consists of a prokeimenon, Gospel reading from Jn 13, synapte, prayer, and washing of the feet. The rite in this Tropologion diff ered from that in the Georgian witnesses by including the reading of the Gospel (Jn 13: 3–17) after the washing of the feet, rather than before it, as well as by a different hymnographical formulary, performed in a diff erent way, with refrains from psalms 118 and 50. The archaic troparia refl ected the early patristic interpretations of the washing of the feet as purifi cation from sin, receipt of the portion of Christ, and an example of humility. These texts were maintained in the liturgy for only a brief period (in Sin. gr. 734–735, 10thc.; EBE 788, 12th c.; Stavrou 43, A.D. 1122; Vatop. gr. 1488,
13th c.), but the structure of the rite itself (Gospel – synapte – prayer – footwashing), its position after the Eucharistic liturgy, and the infl uence of the ideas of the early Church Fathers has remained until today. The ancient rite was still in use in the 10th c., when new, more complicated rites appeared, with more complicated and refi ned hymnography,
composed in the 7th–8th c., and a more strongly pronounced dramatic element, in which not only the footwashing itself was signifi cant, but also the commemoration of the historical event, where each participant played a specifi c role, either of Christ or of one of Apostles. / В статье впервые издан и изучен древний иерусалимский чин умовения ног из греческого тропология IX в. из Египта Sin. gr. ΝΕ/ΜΓ 56+5. Чин
типологически близок последованиям в иадгари и Грузинском Лекционарии и может быть датирован до VII–VIII вв. Рассмотренный вместе с ними, он дополняет картину бытования церемонии на христианском Востоке. Умовение ног совершалось в Великий Четверг после Евхаристии, в городах и монастырях
идентично. Ядро чина составляли прокимен, чтение из 13-й главы Евангелия от Иоанна, ектения, молитва, умовение. От грузинских памятников чин в тропологии отличало чтение Евангелия (Ин 13. 3–17) по завершении умовения, а не перед ним, иной по составу и способу исполнения — с припевами стихов из 118-го и 50-го псалмов — гимнографический формуляр. В архаичных тропарях нашли отражение ранние святоотеческие интерпретации умовения ног как очищения от грехов, получения единой части со Христом, образа смирения. Эти тексты ненадолго задержались в богослужении (в Sin. gr. 734–735, X в., EBE 788, XII в., Stavrou 43, 1122 г., Vatop. gr. 1488, XIII в.), тогда как структурный каркас (Евангелие — ектения — молитва — умовение), местоположение чина после литургии и связь с ранними патристическими толкованиями остались по сей день. Древний чин использовался еще в X в., когда появились сложные чины, с многострофными композициями VII–VIII вв., и драматизированные, делавшие акцент не на процессе умовения, а на воспоминании исторического события, в котором каждый участник играл свою роль — Христа или одного из
апостолов.
Constantin Tischedorf’s collection) with Greek and Georgian Hagiopolite
lectionaries and tropologia from the St.Catherine’s Monastery on Sinai,
speculating about the typology and original state of this codex, earlier
considered to be “livre unique” and “incomparable”.
The book consists of three chapters (pp. 7–194) and four annexes (pp. 195–376), which are 1) the description of the newly discovered Hymnarium of Jerusalem (‘Tropologion’, Cod. Sin. Gr. ΝΕ/ΜΓ 56+5, 9th c., pp.195–235), 2) the description of the most ancient known ‘Menaion’(Cod. Sin.Gr. 607, 9th – 10th centuries, pp.236–285 ), 3) the lexicon of hymnographical terminology (pp. 285–293), 4) the indexes of calendars, hymns and authors extracted from the manuscripts (pp. 293–376), all examined in the monograph. These appendices serve a solid addition to the main study.
The researcher demonstrates that the Menaion’s core shaped in the Hymnarium of Jerusalem (‘Tropologion’), a miscellanea of early Greek hymns of Palestine origin for selected feast days. In the 9th century a Hymnarium for every day (‘Menaion’) was created in Constantinople. This project was brought about by Iconoclasm and the need to create a collection of all the known saints of Byzantium (which happened in parallel with the creation of the database of the lives of the saints, the ‘Synaxarium of Constantinople’). ‘Menaion’ inherited from ‘Tropologion’ the genre system and selected poetical texts. The new twelve-volume ‘Menaion’ was fitted for the newly developed detailed Byzantine calendar, along with commemorations of the saints for every day of the church year and thousands of new hymns for them. All Menaea of the 9th – 12th centuries had a common core of feasts, similar to the calendar of ‘Synaxarium of Constantinople’. An extraordinary variety of the ‘Menaia’ in this period was caused by the variety of local calendars and traditions in the different regions of Byzantine Empire (Constantinople, South Italy etc.), reflected in the analyzed liturgical books.
MG 15, 9th–10th cc., translate into Russian, and study an unknown
collection of thirteen hymns for the major Christian feasts of the year as
Nativity, Epiphany, Meeting of the Lord, Palm Sunday, Easter, Ascension,
Pentecost, Dormition, and the Encaenia of the Anastasis Church in
Jerusalem. This collection witnesses for the liturgical poetry development
in a periphery, in a multilingual — Greek, Arabic, Coptic, — milieu. The
paleographic (the shape of β, μ, ε, etc.) and linguistic features (ου and οι
mixing, non-agreement of cases, invalid person, etc.) of the codex support
1198 А. Ю. Никифорова
its regional origin. As well as the content of MG 15, with its hymns to
women, three youths, the archangel Michael, speaks in favour of liturgical
specifics of Egypt (cf. National Library of Russia Gr. 44, 9th c., Sinai Gr.
212, 9th c., etc.). Seven hymns are modeled after a well-known Hagiopolite
pattern ‘Christ is risen from the dead’ (#6, already known from the Old
Iadgari, Georgian Lectionary, and new Tropologion Sinai Gr. NF MG 56–
5, 8th–9th cc.). They represent rare in liturgy kata stichon hymnography,
and try to repeat the iambic elements of the pattern. This tendency towards a meter could be typical of a regional worship, while within the same collection trochaic elements are also attested, or anapestic hymns have been identified in the largest as of today Miaphysite local Greek collection Sinai Gr. NF MG 62, 9th c. Only one hymn ‘Christ was born on earth’ (#1) was discovered in another contemporary to MG 15 Lectionary Sinai Gr. NF MG 8, 9th c. This unelaborate in some cases rhythmic production (cf. Sinai Gr. NF MG 58, 9th–10th cc.) can be associated with communities in the Sinai Peninsula and Egypt, and demonstrates how liturgical poetry developed at the periphery. / В статье впервые публикуются, с переводом на русский язык и комментарием, два листа из кодекса IX–X вв. Sinai Gr. NF MG 15. На листах сохранилась коллекция из тринадцати гимнов на главные христианские праздники. Простейшие по содержанию тексты, семь из которых повторяют раннеиерусалимскую модель с ямбическими стопами «Христос из мертвых Он воскрес» и служат примером литургического ритмического творчества, могли создаваться в региональных многоязычных общинах. Подобная продукция не вошла в византийский гимнографический корпус и демонстрирует развитие богослужебной поэзии на Синайском полуострове и в Египте.
До недавних пор была известна единственная, константинопольская, версия чина освящения мира, дошедшая с VIII в. (Barb.gr. 336) до наших дней без существенных изменений. В 1975 г. на Синае нашли греческий свиток 1156 г., Sin. gr. ΝΕ / Е 55 + E sine numero, с архиерейской «литургией мира» из Египта, как она совершалась при патриархе Александрийском Софронии III (ок. 1137/9– 1171 гг.). Свиток содержит альтернативный константинопольскому, восточный, чин, бывший с момента своего появления на рубеже VI в. и, по крайней мере, вплоть до конца XII столетия, основным в Антиохии, Иерусалиме, Александрии, что подтверждает его наличие в греческих источниках с христианского Востока, в сирийской и коптской редакциях. В отличие от простейшего последования Константинополя, церемония, описанная в новонайденном свитке, — высоко торжественная и сопровождается перформативными элементами. В статье текст ближневосточного чина освящения мира впервые в отечественном литературоведении вводится в научный оборот. Причина его своеобразия и несхожести с константинопольским объясняется существованием на Востоке особого сакрального взгляда на миро, укорененного в дохристианской и ветхозаветной культурах, что и привело к разработке богословия мира и созданию высоко торжественной «литургии мира".
émigré press to the writer’s work. An excerpt of their correspondence from the Solzhenitsyn’s archive in Troitse-Lykovo is published for the first time.
way in the towns as in monasteries. The kernel of the rite consists of a prokeimenon, Gospel reading from Jn 13, synapte, prayer, and washing of the feet. The rite in this Tropologion diff ered from that in the Georgian witnesses by including the reading of the Gospel (Jn 13: 3–17) after the washing of the feet, rather than before it, as well as by a different hymnographical formulary, performed in a diff erent way, with refrains from psalms 118 and 50. The archaic troparia refl ected the early patristic interpretations of the washing of the feet as purifi cation from sin, receipt of the portion of Christ, and an example of humility. These texts were maintained in the liturgy for only a brief period (in Sin. gr. 734–735, 10thc.; EBE 788, 12th c.; Stavrou 43, A.D. 1122; Vatop. gr. 1488,
13th c.), but the structure of the rite itself (Gospel – synapte – prayer – footwashing), its position after the Eucharistic liturgy, and the infl uence of the ideas of the early Church Fathers has remained until today. The ancient rite was still in use in the 10th c., when new, more complicated rites appeared, with more complicated and refi ned hymnography,
composed in the 7th–8th c., and a more strongly pronounced dramatic element, in which not only the footwashing itself was signifi cant, but also the commemoration of the historical event, where each participant played a specifi c role, either of Christ or of one of Apostles. / В статье впервые издан и изучен древний иерусалимский чин умовения ног из греческого тропология IX в. из Египта Sin. gr. ΝΕ/ΜΓ 56+5. Чин
типологически близок последованиям в иадгари и Грузинском Лекционарии и может быть датирован до VII–VIII вв. Рассмотренный вместе с ними, он дополняет картину бытования церемонии на христианском Востоке. Умовение ног совершалось в Великий Четверг после Евхаристии, в городах и монастырях
идентично. Ядро чина составляли прокимен, чтение из 13-й главы Евангелия от Иоанна, ектения, молитва, умовение. От грузинских памятников чин в тропологии отличало чтение Евангелия (Ин 13. 3–17) по завершении умовения, а не перед ним, иной по составу и способу исполнения — с припевами стихов из 118-го и 50-го псалмов — гимнографический формуляр. В архаичных тропарях нашли отражение ранние святоотеческие интерпретации умовения ног как очищения от грехов, получения единой части со Христом, образа смирения. Эти тексты ненадолго задержались в богослужении (в Sin. gr. 734–735, X в., EBE 788, XII в., Stavrou 43, 1122 г., Vatop. gr. 1488, XIII в.), тогда как структурный каркас (Евангелие — ектения — молитва — умовение), местоположение чина после литургии и связь с ранними патристическими толкованиями остались по сей день. Древний чин использовался еще в X в., когда появились сложные чины, с многострофными композициями VII–VIII вв., и драматизированные, делавшие акцент не на процессе умовения, а на воспоминании исторического события, в котором каждый участник играл свою роль — Христа или одного из
апостолов.
Constantin Tischedorf’s collection) with Greek and Georgian Hagiopolite
lectionaries and tropologia from the St.Catherine’s Monastery on Sinai,
speculating about the typology and original state of this codex, earlier
considered to be “livre unique” and “incomparable”.
The Hymnarium comprises 73 services for the period, from the Forefeast of the Nativity of Christ to the commemoration of St. Joseph of Arimathea (12th of June), with incorporated Lenten and Paschal services. It also includes the rites of preparing the chrism, foot washing and Paschal procession. Its calendar is Palestinian in style, with some Alexandrian features and containing unique rubrics commemorating those perished in the earthquake of January 17, 749 in Palestine, the Feast of Sts. Faith, Hope and Love on June 1, and the Coptic Festival of the Archangel on June 6.
In the article one finds descriptions of the rubrics of the “Tropologion” with all the incipits of the hymns and the first attempts to analyze the specifics of the calendar, structure and content of the Hymnarium in comparison with archaic Georgian Palestinian witnesses and later Greek Byzantine hymnographical data.
The author of the article concludes that Cod. Sin.Gr. ΝΕ/ΜΓ 56+5, which contains the most complete (as of yet) collection of early Greek liturgical poetry of Palestine, represents the next, newest, redaction (brought about through the activities of St. John of Damascus and his adopted brother St. Cosmas) of the Hymnarium, replacing the older version, known due to the Georgian ‘Udzvelesi Iadgari’ and directly preceding 9th c. formation of the liturgical books such as ‘Menaia’ and ‘Triodia’ in Constantinople, which inherited genres and structures, artistic and technical principles of the Hymnarium of Jerusalem (“Tropologion”).
The liturgical evidence of Theodor the Lector about the establishment of the rite in Antioch, supported by the descriptions of myron consecration by Syriac commentators, an extraordinary role of the baptismal anointing and the exeptional attitude to the myron in general, awarded the same status as the Eucharist, allows us to assume the priority of the Syriac rite above Greek and Coptic, and its influence on them.
And last, but not least, Sinai Geek NF/E 55 sheds light on the lost rite in Vat.Gr. 1970, and on the part of the rite in the Typicon of Anastasis. It became clear now, that three manuscripts represent one rite, and that is the rite of Greeks in the Near East.
This ‘Menaion,’ Cod.RNB.Gr.89/Sin.Gr.578, belongs to the annual set, written around the turn of the millennium and donated to the monastery on Sinai by a certain ‘Pachomius’. First, there were four books, which in 1048/49 were divided into twelve (September – Cod.Sin.Gr.579, October – Cod.Sin.Gr.563, November – Cod.Sin.Gr.570, January – Cod.Sin.Gr.595, March – Cod.Sin.Gr.610, April – Cod.Sin.Gr.614, July – Cod. Sin.Gr.624, August – Cod. Sin.Gr.631) and bound by ‘Photius/Philotheus Manoelites’ from Jerusalem and ‘Nikolaos Askepastos’ from Calabria, who left their notes in the manuscripts of the set. Therefore, this set of ‘Menaia’ appeared no earlier than 10th c. (when St. Lampados of Eirenopolis and St. Thomas of Malea, referred in this set, lived) and no later than 1048/1049 (when the ‘Menaia’ were bound). This means that we are dealing with one of the earliest witnesses known to us of liturgical ‘Menaion.’ The calendar of Cod.RNB.Gr.89/Sin.Gr.578 reflects the tradition of Constantinople, but has a very specific encyclopedic, with regard to the calendar and chant-repertoire; content (its scribe tried to fit in as many commemorations and hymns as possible for every day of the church year, distinguishing this set from the other); and a principal concern for the ‘new’ saints of the 9th and 10th centuries.
In addition, Cod.RNB.Gr.350 is defined as a part of Cod.Sin.Gr.610 (not Cod.Sin.Gr.595, as it was considered before).