Books by Savva M Mikheev
Рецензенты Александр Геннадьевич Кравецкий, кандидат филологических наук, ведущий научный сотрудн... more Рецензенты Александр Геннадьевич Кравецкий, кандидат филологических наук, ведущий научный сотрудник Института русского языка им. В. В. Виноградова РАН Александр Львович Лифшиц, кандидат филологических наук, старший научный сотрудник Лаборатории лингвосемиотических исследований НИУ «Высшая школа экономики» Александра Андреевна Плетнёва, кандидат филологических наук, ведущий научный сотрудник Института русского языка им. В. В. Виноградова РАН Редакторы С. М. Михеев (отв. редактор), Д. В. Сичинава, Т. В. Гимон, Ф. Б. Успенский От сорочка к Олекше. Сборник статей к 60-летию А. А. Гиппиуса.-Москва : Издательский дом «Дело» РАНХиГС, 2023.-624 с.: ил. 32.-ISBN 978-5-85006-504-1. В сборник вошли более трех дюжин статей сорока друзей и коллег Алексея Алексеевича Гиппиуса. Большинство статей посвящены лингвистическому, филологическому и историческому анализу летописей, берестяных грамот и надписей, то есть тех памятников письменности, которые находятся на острие научного внимания нашего юбиляра. Статьи сборника упорядочены по хронологическому принципу-от X в. к современности, хотя большая их часть связана с древнерусской эпохой. Завершают этот том воспоминания Б. А. Успенского о написании и издании его книг. Для историков, лингвистов и широкого круга интересующихся культурой Древней Руси.
К сожалению, издательство выпустило книгу, внеся в нее ряд неверных поправок и не внеся того, что... more К сожалению, издательство выпустило книгу, внеся в нее ряд неверных поправок и не внеся того, что должно было внести. Наиболее существенные исправления отмечены в pdf-файле: на титульном листе, на обороте титульного листа, на с. 18 и 313.
Книга посвящена истории текста «Повести временных лет», определению того, какие ее части когда и ... more Книга посвящена истории текста «Повести временных лет», определению того, какие ее части когда и кем были написаны. Автором выстраивается реконструкция истории бытования рукописей «Повести временных лет» в связи с историей летописания XII–XIV веков. В тексте начальной летописи автор выделяет несколько групп лексических, синтаксических и иных особенностей, которые предлагает отнести к маркерам стиля разных авторов; на основании этого делается попытка по возможности детально стратифицировать текст «Повести временных лет» и реконструировать историю начального летописания.
Для специалистов по Древней Руси, источниковедов, текстологов.
The book studies the textual history of the Old Russian TALE OF BYGONE YEARS (POVЕST’ VREMENNYKH LET OR PRIMARY CHRONICLE). The author tries to stratify its text and judge when and where its parts were written.
The author studies the history of the Russian chronicles up to the 15th century discussing mainly the historical tradition of North-Eastern Russia that is reflected in LAURENTIAN, RADZIVIŁŁ and some other codices.
The author identifies such traits of the text of the Primary Chronicle (i. e. its vocabulary and syntax) that regularly appear close to each other and do not appear together with other groups of traits. Such traits are viewed as markers of different textual layers.
This approach allows to stratify a significant part of the text of the TALE OF BYGONE YEARS and reconstruct the history of its creation.
The author comes to the following conclusions.
The OLD SAGA (DREVNEE SKAZANIE) was composed in Kiev about 1016–1017. It was a monothematic narrative that was not yet divided into annalistic entries. Its main subject was the struggle for the Kievan throne in the 10th – early 11th centuries. The OLD SAGA told about the founding of Kiev, the death of Igor’, the vengeance of Ol’ga on the Drevlians, campaigns of Sviatoslav, attacks of the Pechenegs on Kiev and the deaths of Ol’ga and Sviatoslav, the struggle between Sviatoslav’s sons and the beginning of the struggle between Yaroslav and Sviatopolk. The OLD SAGA’s leading characters were Igor’, Ol’ga, Svendeld, Sviatoslav, Yaropolk, Vladimir, Yaroslav. The author of the OLD SAGA probably relied on information received from high-ranking boyars.
The turning point in Russian historical writing occurred in the 1070ies with the introduction of annalistic records. About 1078–1079, when the Kievan throne passed to Vsevolod Yaroslavich, the OLD SAGA was extended into NIKON’S COMPILATION (SVOD NIKONA). The abbot of the Kievan Caves Monastery Nikon († 1088) probably participated in this editorial work. The author of NIKON’S COMPILATION inserted annual dates in the text of the OLD SAGA. He added a short ethno-geographic introduction, the stories of Ol’ga’s baptism (sub anno 6463/955), the destruction of Vladimir’s heathen pantheon (6488/980), the Greek philosopher’s speech (6494/996), tales of the baptism of Vladimir in Chersonesos (6496/988), overthrow of the idols (6496/988), baptism of the people of Kiev (6496/988), construction of churches in Kiev (6499/991, 6504/996), and the death of Boris and Gleb (6523/1015). The author of NIKON’S COMPILATION had a particular interest in church construction, idolatry, and the geography of Kiev. He often used retrospective remarks, i. e. “till today” (DO SEGO DЬNE). NIKON’S COMPILATION was continued with annals till the year 6595 (1087).
After the completion of NIKON’S COMPILATION the manuscript of the OLD SAGA was taken to Novgorod where some short remarks were attached to it. Among those remarks there were probably lists of princes and bishops.
From the 1090ies up to probably 1115 annalistic writing continued in the Kievan Caves Monastery. The author of the INITIAL COMPILATION (the NACHAL’NYJ SVOD or the BEGINNING COMPILATION) possibly started his work after Sviatopolk Iziaslavich came to power in 1093. This author inserted dozens of specific fragments in the text of NIKON’S COMPILATION. His text is especially marked by numerous quotations from the Bible.
Both annalists of the Caves Monastery probably used the so-called CHRONOGRAPH PO VELIKOMU IZLOZHENIJU, a Russian compilation based on Greek chronicles.
In 1116 Sil’vestr, hegumen of the St. Michael’s Monastery in Vydubychi near Kiev, revised the INITIAL COMPILATION and compiled the TALE OF BYGONE YEARS. His supplementary sources were the introduction to NIKON’S COMPILATION and the Russian-Greek treaties inserted s. a. 6415/907, 6420/912, 6453/945 and 6479/971. In the treaty of 6420 Oleg was called “prince” which prompted Sil’vestr to thoroughly rework the narration of the INITIAL COMPILATION about Oleg and Igor’ where Oleg was referred to as a voivode of Igor’. Sil’vestr incorporated tales about the death of Oleg’ (6420/912), the fourth revenge of Ol’ga on the Drevlians (6454/946), the victory of a young tanner over the strongest of the Pechenegs (6501/993), the Belgorod kissel (6505/997), stories about the Caves Monastery (6559/1051, 6599/1091), and several quotations from the Russian translation of the Greek CHRONICLE of George Hamartolus.
In 1117 the TALE OF BYGONE YEARS was copied and supplemented. This work was probably performed in Vydubychi. The text of the REDACTION OF 1117 is reflected in the HYPATIAN and KHLEBNIKOV codices. Later Sil’vestr reworked some parts of his manuscript of the TALE OF BYGONE YEARS using the REDACTION OF 1117. This version of Sil’vestr’s text is represented by the LAURENTIAN codex.
The manuscript of the INITIAL COMPILATION was carried away to Novgorod. Excerpts from the manuscripts of the INITIAL COMPILATION and of the OLD SAGA were used there as the basis for the Novgorod annals that are reflected in the NOVGORODIAN I CHRONICLE.
An appendix to the book contains the authors’ reconstructions of the original content of the OLD SAGA and NIKON’S COMPILATION.
См. также мою более позднюю летописеведческую работу 2020 г.: https://www.academia.edu/47704201
В книге рассматриваются древнерусские и скандинавские источники, повествующие о борьбе за власть ... more В книге рассматриваются древнерусские и скандинавские источники, повествующие о борьбе за власть между сыновьями киевского князя Владимира Святославича в 1015–1019 годах. Междоусобица Ярослава Мудрого, Святополка Окаянного и их брата Бориса, признанного впоследствии святым, по-разному описывается в древнерусских летописях, житиях Бориса и Глеба и скандинавских сагах. Расхождения источников порождают множество противоречивых реконструкций событий. В этой книге восстанавливается история формирования дошедших до нас древнерусских и скандинавских источников, после чего содержащиеся в них сведения сопоставляются между собой. В итоге определяются границы верифицируемых исторических реконструкций событий 1015–1019 годов.
Книга адресована историкам и филологам, а также широкому кругу читателей, интересующихся культурой древней Руси и средневековой Скандинавии.
The book studies succession feuds of 1015–1019 between descendants of the Kievan рrince Vladimir Sviatoslavich (the Great) as reflected in Russian and Scandinavian sources. The author comes to the following conclusions.
1. The Novgorodian chronicler whose work resulted in the younger redaction of the “Novgorodian I Chronicle” used a defective copy of a chronicle from late XI – early XII century. Following the words «лице твое ангельское» in the account of prince Gleb’s assassination (entry for the year 6523) several gatherings were missing from the manuscript. The chronicler did not have the latest versions of the Primary Chronicle at his disposal and did not use the “Tale of Bygone Years” (1115–1118) for his description of the feud of the sons of Vladimir. His account of the slaughter of Varangian (Scandinavian) mercenaries in Novgorod and the Liubech Battle between Yaroslav and Sviatopolk is based on a source dating back to an earlier version of the Primary Chronicle.
2. The only source used by the author of the “Reading on the Life and Slayings of the Blessed Passion-Bearers Boris and Gleb” (“Чтение о житии и о погублении блаженную страстотерпца Бориса и Глѣба”) to describe the feud of the sons of Vladimir was a chronicle that contained essentially the same information as that in surviving chronicles based on the Primary Chronicle of late XI – early XII century.
3. The list of Vladimir’s sons under the year 6488 (980) in the Primary Chronicle is modeled on the list of Jacob’s sons in the Old Testament. It seems likely that Vysheslav and Sviatopolk were originally listed as having the same mother, the Czech wife of Vladimir.
4. The person named ZINISLAVOS in the “Synopsis of Histories” of the Byzantine chronicler John Scylitzes under the year 1036 was probably Iziaslav Yaroslavich, a grandson of Vladimir.
5. The “Narrative and Passion and Encomium of the Holy Martyrs Boris and Gleb” (“Съказание и страсть и похвала святую мученику Бориса и Глѣба”) was based on a chronicle from late XI – early XII century and a hagiography – either the “Reading” or a similar text.
6. The Primary Chronicle originally was a monothematic account of succession on the Kievan throne. It contained no mention of Boris, Gleb and their assassinations, or the Battle on the Alta River and the death of Sviatopolk. The earliest text did not describe Sviatopolk as «Accursed» («окаянный»). Boris and Gleb legend was introduced into the chronicle by a redactor working between mid-eleventh century and 1090ies, probably in 1070ies or 1080ies.
7. The «Norwegian» prologue and final sections of “Eymundar þáttr Hringssonar” (after the episode describing Eymund’s departure for service to Vartilaf) were created and added at a later stage of the text’s development in order to facilitate its inclusion in a collection of sagas about Norwegian kings.
8. Eymund, the protagonist of “Eymundar þáttr”, may be the elder son of the Swedish king Olaf Skötkonung, better known as Emund the Old or Emund the Evil.
9. Skandinavian name BURISLÁFR is probably derived from the name of the Russian prince Boris Vladimirich (БОРИСЪ).
10. Both the account of Boris’ killing in the chronicle and the account of the killing of Burislaf in “Eymundar þáttr” were based on a narrative which had itself been modeled on the old legend of the death by hanging of Agni (the Swedish king hung on a tree by his golden torque). It seems likely that Boris Vladimirich was killed by Varangian mercenaries of his elder brother Yaroslav.
Articles by Savva M Mikheev
От сорочка к Олекше: Сборник статей к 60-летию А. А. Гиппиуса. М., 2023. С. С. 264–288.
В статье уточняется прочтение и состав надписи на каменном кресте с молитвой о монахе Аркажа мона... more В статье уточняется прочтение и состав надписи на каменном кресте с молитвой о монахе Аркажа монастыря Семеоне и сообщением об установке креста на праздник Успения в 1234 г., обсуждаются обстоятельства создания креста и его помещения на фасад Владимирской башни новгородского Детинца в конце XV в.
Viacheslav A. Volkhonskii, Savva M. Mikheev. The 1234 stone cross of Semeon, a monk of the Arkazh Monastery
This article clarifies the reading and composition of the inscription on the stone cross that dedicates a prayer to God for Semeon, a monk of the Arkazh Monastery, together with a report on the cross’s installation on the Feast of the Dormition in 1234. We then discuss the circumstances in which the cross was created, and of its eventual placement on the facade of the Vladimir Tower of the Novgorod Detinets (Kremlin) at the end of the fifteenth century.
От сорочка к Олекше: Сборник статей к 60-летию А. А. Гиппиуса. М., 2023. С. 129–144.
Личные печати – один из важных источников, частично приоткрывающий завесу, которая прячет от нас ... more Личные печати – один из важных источников, частично приоткрывающий завесу, которая прячет от нас деятельность женской половины русской княжеской династии домонгольского времени. В статье интерпретируется булла с надписью "кнѧгни БГлюк°вна", известная в 14 экземплярах. Ее удается атрибутировать дочери половецкого князя Беглюка и жене Рюрика Ростиславича. Уникальная надпись на печати Беглюковны появилась по понятной причине: княгиня не имела возможности поместить здесь изображение небесного покровителя своего отца. Рассуждая по аналогии, можно предположить, что наиболее традиционная пара изображений на аверсе и реверсе булл древнерусских княгинь: СВЯТАЯ и СВЯТОЙ – шифрует скорее крестильные имена эмитентки печати и ее отца, а не мужа, как это обычно принято считать. Аналогично устроен и один из самых распространенных типов мужских печатей – с изображениями небесных покровителей князя и его отца на двух сторонах. Широкая география мест находки печатей Беглюковны, по-видимому, типична для женских печатей и дает основания для предположений о ее роли в междукняжеских отношениях 1160‑х гг.
Anna F. Litvina, Savva M. Mikheev, Fyodor B. Uspenskii. An unusual seal of a Rus princess
Personal seals are one of the important sources at least partially uncovering the veil that otherwise lies over the activities of pre-Mongol Rus princesses. This article interprets a lead seal with the inscription "кнѧгни БГлюк°вна" that survives in 14 copies. We attribute this seal to a princess who was both daughter of the Cuman prince Beglyuk and wife of Rurik Rostislavich. The unique inscription on Beglyukovna’s seal appeared for an obvious reason: the princess was unable to use the image of her father’s patron saint. Arguing by analogy, we can assume that the most traditional pair of images on the obverse and reverse of Rus princesses’ seals – a FEMALE SAINT and a MALE SAINT – encrypts the baptismal names of the seal’s issuer alongside her father’s, rather than alongside her husband’s, as is usually believed. One of the most common types of male princely seals similarly bears the images of the prince’s heavenly patron, alongside his father’s, on both sides. The wide geographical spread of places where Beglyukovna’s seals were found is apparently typical of women’s seals, and suggests new possibilities for her role in interprincely relations in the 1160s.
Studi Slavistici. XX. 2. 2023. P. 5–24.
Подробные аннотации приложены в виде дополнительных файлов, так как Академия теперь не дает увиде... more Подробные аннотации приложены в виде дополнительных файлов, так как Академия теперь не дает увидеть их полностью тут.
Detailed annotations are attached as additional files, since Academia no longer allows you to see them in full here.
Комплекс древнерусской эпиграфики тосканского города Лукки количественно уступает только надписям паломников из Руси в Софии Константинопольской.
В 1970-е годы в результате реставрации кафедрального собора святого Мартина в Лукке на вторично использованном мраморном блоке, который со второй трети XIII века служит архитравом центрального портала собора, были выявлены четыре кириллические надписи, которые опубликовал итальянский славист Джузеппе дель Агата. Два текста, включая глубоко врезанную надпись Лазаря Ярышевича, дель Агата определил как древнерусские, а еще один, приписанный в непосредственной близости от них, – как принадлежащий носителю сербско-хорватских диалектов.
В данной статье дается новое издание надписей на архитраве, в уточненном прочтении. Так, надпись, считавшаяся сербско-хорватской, на поверку оказалась автографом паломника из Брянска, с одной из ранних фиксаций названия этого города. Указание на город, из которого они происходят, довольно типично для граффити паломников из Руси. Между тем наличие на архитраве трех таких граффити, муромца, брянца и полочанина, свидетельствует в пользу того, что эта группа надписей была оставлена паломниками, путешествовавшими организованной группой.
В 2019 и 2022 годах на мраморном блоке пилястра портика того же собора были обнаружены еще три кратких кириллических граффити, возможно, оставленные одним и тем же выходцем из Руси. Эти три граффити также публикуются в данной работе.
Надписи сопровождаются цветными фотографиями и прорисовками.
Палеография, орфография, язык и расположение надписей указывают на то, что их оставили паломники, пришедшие в Италию из Руси в XII в. или в первой трети XIII в.
Travelers from Murom, Briansk and Polotsk in Lucca (On Previously Known and Newly Discovered Old East Slavic Inscriptions on the Walls of St. Martin Cathedral)
The body of Old East Slavic epigraphy of the Tuscan city of Lucca is inferior in quantity only to the inscriptions of pilgrims from Rus in the Hagia Sophia of Constantinople.
In the 1970s, four Cyrillic inscriptions were discovered in the course of restoration work on St. Martin Cathedral in Lucca. They are situated on a reused marble block, which serves as the architrave of the mid-13th-century central portal of the cathedral. The inscriptions were published by the Italian Slavist Giuseppe dell’Agata. Two texts, including a deeply embedded inscription by Lazar Yaryshevich, were identified by dell’Agata as Old Russian, and another, in their immediate vicinity, was attributed by him to a speaker of a dialect of Serbo-Croatian.
This article gives a new edition of the inscriptions on the architrave, with a revised reading. In particular, the inscription that had been considered Serbo-Croatian was found to be an autograph of a pilgrim from Briansk bearing one of the earliest records of the name of this city. It is quite typical for pilgrims from Rus to indicate their city of origin in graffiti. Meanwhile, the presence on the architrave of three such graffiti by travelers from Murom, Briansk and Polotsk testifies to this group of inscriptions having been left by pilgrims travelling as an organized group.
In 2019 and 2022, three other brief Cyrillic graffiti were discovered on the marble block of a pilaster in the portico of the same cathedral, possibly all left by the same native of Rus. These three graffiti are also published in this article.
The inscriptions are accompanied by color photographs and drawings.
The paleography, orthography, language and location of the inscriptions indicate that they were left by pilgrims who came to Italy from Rus in the 12th or early 13th century.
[A slightly shorter version of the summary that was published:]
In the 1970s, four Cyrillic inscriptions were discovered on the walls of St. Martin Cathedral in Lucca. They are etched on a marble block reused as an architrave in the 13th century. Two texts, including one deeply embedded and noticeable inscription, were first identified as Old Russian, while another was attributed to a speaker of a dialect of Serbo-Croatian.
This article gives a new edition of the inscriptions on the architrave, with a revised reading. In particular, the inscription that had been considered Serbo-Croatian was ascertained to be an autograph of a pilgrim from Briansk. The presence on the architrave of three graffiti indicating the travelers’ cities of origin, namely Murom, Briansk, and Polotsk, testifies to this group of inscriptions having been left by pilgrims travelling as an organized group.
Three other brief Cyrillic graffiti were discovered lately on a marble block of the portico of the same cathedral. These three graffiti are also published in this article.
The paleography, orthography, language and location of the inscriptions indicate that they were left by pilgrims who came from Rus in the 12th or early 13th century.
Древняя Русь: Вопросы медиевистики. 2022. 4 (90). С. 7–22.
Публикация маргиналий майской минеи XII в. из Софийского собрания ОР РНБ, № 203, принадлежавшей н... more Публикация маргиналий майской минеи XII в. из Софийского собрания ОР РНБ, № 203, принадлежавшей новгородскому монастырю Благовещения на Мячине. Среди маргиналий этой рукописи выделяется сохранившаяся не полностью летописная запись 1133 (менее вероятно – 1123) г. о закладке новгородским князем Всеволодом Мстиславичем псковского Троицкого собора. В статье особо рассматривается проблема времени зарождения почитания Всеволода-Гавриила Мстиславича.
Savva M. Mikheev. Dated record in a Novgorod 12th-century manuscript of Vsevolod Mstislavich founding the Pskov Trinity Cathedral
Publication of marginalia from the 12th-century May Menaion which used to be the property of the Novgorod Annunciation Monastery at Myachino and is currently a part of the Russian National Library St. Sophia Collection, No. 203. The marginalia contain a partially obliterated record dated 1133 (or, less likely, 1123) of the founding of the Pskov Trinity Cathedral by the Novgorod Prince Vsevolod Mstislavich. Among other issues, the present article explores the dating of the early phases of the Vsevolod-Gabriel Mstislavich cult.
Palaeobulgarica = Старобългаристика. XLVI. 3. 2022. С. 3–24.
The article is devoted to the earliest Slavic copy of the Sisinnios legend – an inscription on a ... more The article is devoted to the earliest Slavic copy of the Sisinnios legend – an inscription on a lead amulet from Oreshak (North-eastern Bulgaria, Varna), which contains one of two types of plot, the so-called Michael-type. The authors analyze the graphic and orthographic features of the text and give a new reading and translation, as well as reconstruction of the protograph of the Oreshak amulet.
Собор Рождества Богородицы Антониева монастыря в Великом Новгороде. Великий Новгород, 2019. С. 222–245.
В действительности данное издание вышло только в июле 2022 г.
Архитектурная археология. № 4. 2022. С. 98–111.
Публикуются пять надписей XII – первой половины XIII в. Среди них автограф дьяка новгородского же... more Публикуются пять надписей XII – первой половины XIII в. Среди них автограф дьяка новгородского женского монастыря св. Иоанна Предтечи, с древнейшим упоминанием особого названия этой обители – «Росткин монастырь»; надписи Созонта и Сергия с самоуничижительными эпитетами ЛЮТЫИ, ТАТИВЫИ и КРАЖИИ; стихотворная похвала «кривому», но грамотному дьяку Путиле, в которой яркие диалектные особенности сочетаются с книжной синтаксической конструкцией; редкая в древнерусской храмовой эпиграфике доведенная до конца азбука-граффито. Первые четыре надписи публикуются с существенными поправками, пятая издается впервые.
A. A. Gippius, S. M. Mikheev. Some graffiti inscriptions in the staircase tower of St. George’s cathedral of Yuriev monastery
The authors publish five inscriptions which date from the 12th to the first half of the 13th century. Among those is an autograph of a deacon from the Novgorod convent of St. John the Baptist with the earliest record of “Rostkin” as the common-usage name of that convent; inscrip¬tions of Sozont and Sergius with self-deprecating epithets LIUTYI, TATIVYI and KRAZHII; poetic praise for the “crooked” but literate deacon Putila which displays bookish syntactic patterns yet contains distinctly dialectal phonetic and morphological features; and a fully spelled out alphabet, rarely seen in Old Russian inscriptions. The first four graffiti are published with significant amendments to previous readings, the fifth is published for the first time.
De Saint-Gilles à Saint-Jacques: Recherches archéologiques sur l’art roman. Avignon, 2021. P. 64–71.
C'est dans l'abbatiale de Saint-Gilles, haut lieu de pèlerinage du XIIe siècle, que l'inscription... more C'est dans l'abbatiale de Saint-Gilles, haut lieu de pèlerinage du XIIe siècle, que l'inscription de Semko fut découverte en 2010 par Andreas Hartmann-Virnich au cours d'une étude systématique des appareils des piliers de la nef de l'église supérieure, au-dessus de l'angle sud-est de la travée centrale de la crypte qui accueille le tombeau du bienheureux saint Gilles. Cette inscription témoigne de l'exceptionnel rayonnement du culte du saint et ce jusqu'en Europe orientale ainsi que de l'attractivité de son pèlerinage. Rédigée en ancien russe, comme le révéla par la suite l'étude épigraphique à laquelle le présent article est dédié, son étude nécessita le concours de chercheurs pluridisciplinaires franco-russes.
Graphosphaera. Т. 1. 2021. С. 199–214.
Статья вводит в научный оборот серию надписей-граффити, выявленных на белокаменных блоках фасадов... more Статья вводит в научный оборот серию надписей-граффити, выявленных на белокаменных блоках фасадов Спасо-Преображенского собора в Переславле-Залесском в результате археологических и реставрационных работ 2014-2021 гг. Здесь, в частности, представлены искусная монограмма Феодора; краткое граффито с датой памяти ктитора храма-князя Юрия Владимировича (Долгорукого); запись о кончине некой Варвары, «милостыней приучившей к [посещению] церкви много вдов»; молитвенная надпись группы лиц, последним из которых был слуга рязанского князя Владимира или Игоря Глебовича: в этом тексте древнерусский социальный термин «слуга» впервые встречается в качестве самоидентификации автора; надпись с сокращенными названиями дней недели. Большинство из этих надписей по внестратиграфическим основаниям можно датировать второй половиной XII-первой половиной XIII в. В дальнейшем планируется полное издание эпиграфики Спасо-Преображенского собора.
Aleksey A. Gippius, Savva M. Mikheev. Some Early Inscriptions on the Exterior Walls of the Transfiguration Cathedral in Pereslavl-Zalessky
The article introduces a series of graffiti inscriptions revealed in the course of archaeological and restoration works in 2014–2021 on the exterior white limestone walls of the Transfiguration Cathedral in Pereslavl-Zalessky. Among those there is an elaborate monogram of some Theodore; a short graffito commemorating the day on which the Cathedral’s ktetor, prince Yuri Vladimirovich (Dolgorukiy) died; a record of the decease of a certain Barbara, “whose charity induced many widows to make a habit of [going to] church”; a prayer written by a group of persons, the last of whom was a servant of the Ryazan prince Vladimir Glebovich or his brother Igor Glebovich (this text contains the first known use of the social term SLUGA “servant” as self-description); an inscription with abbreviated names of the days of the week. On extra-stratigraphic grounds most of these inscriptions can be dated back to the second half of the 12th – the first half of the 13th century. A comprehensive publication of all graffiti inscriptions from the Transfiguration Cathedral is envisaged.
Slovo. 72. 2022. S. 47–92.
Данная статья продолжает публикации 2012 и 2015 гг. и вводит в научный оборот 26 новгородских гла... more Данная статья продолжает публикации 2012 и 2015 гг. и вводит в научный оборот 26 новгородских глаголических надписей-граффити середины XI–XII в., выявленных за последние годы. Публикуемые надписи были выполнены на стенах Софийского собора, построенного в 1045–1050 гг., церкви Благовещения на Городище, заложенной в 1103 г. и разрушенной в XIV в., и Георгиевского собора Юрьева монастыря, возведенного в 1119–1130 гг. Особенный интерес представляет комплекс граффити из новых раскопок церкви Благовещения на Городище, включающий самую пространную древнерусскую глаголическую надпись.
Статья содержит предварительные замечания, каталог надписей с фотографиями, прорисями и необходимыми комментариями, поправку к ранее опубликованной надписи, наблюдения о графико-орфографических и языковых особенностях, палеографии и типологии надписей.
11th–12th century Old Russian Glagolitic graffiti inscriptions from Novgorod: No. 30–55
The paper continues in the vein of similar research on Glagolitic graffiti from 2012 and 2015. It presents 26 newly discovered inscriptions from Novgorod, all dating to the 11th and 12th centuries. The graffiti are found on the walls of the 1145–1150 St. Sophia Cathedral, the Church of the Annunciation at Gorodische (founded in 1103 and demolished in the 14th century), and St. George’s Cathedral at Yuriev Monastery, built in 1119–1130. The most significant findings, including the longest Old Russian Glagolitic inscription, come from new excavations of the Church of the Annunciation.
The paper contains preliminary notes, a catalogue of the inscriptions with photos, tracings, and brief comments, a correction to a previously published inscription, notes on orthography and language, palaeography, and typology of the inscriptions.
Studia Slavica et Balcanica Petropolitana. 2021. № 2 (30). С. 105–115., 2021
В статье разбираются два эпиграфических памятника из Боснии и Герцеговины (из окрестностей Ливна ... more В статье разбираются два эпиграфических памятника из Боснии и Герцеговины (из окрестностей Ливна и Любушкого) и группа граффити из долины реки Брегальницы, в восточной части Северной Македонии. Эти памятники объединяет то, что разные исследователи высказывали предположения о наличии в них отдельных глаголических букв. В первой части статьи дан грамматический разбор и новый перевод надписи на каменной стенке погребения попа Теходрага, обнаруженного археологами в 2003 г. в окрестностях Ливна, в 50 км на северо-восток от Сплита. Во второй части работы предложено исправленное прочтение, анализ графики и разбор текста ктиторской надписи на Хумацкой плите из окрестностей Любушкого, в 30 км на юго-запад от Мостара. В заключительном разделе дается интерпретация загадочных знаков на камнях из долины Брегальницы, к северо-востоку от Штипа. Автор статьи приходит к выводу, что все эти памятники эпиграфики не имеют в своем составе глаголических букв. Обе надписи из Боснии и Герцеговины написаны кириллицей с отдельными зеркальными буквами: в них обеих представлена повернутая на 180 градусов буква «есть», а в конце надписи на Хумацкой плите встречены также отдельные зеркальные «вѣдѣ» и «нашь». Обилие зеркальных букв подчеркивает уникальную особенность Хумацкой надписи: все три ее строки одиннадцать раз заворачивают на четырех углах плиты, превращая текст в изощренную спираль с прямыми углами. В свою очередь большинство знаков на камнях из долины реки Брегальницы при ближайшем рассмотрении оказываются тамгами, которые, по-видимому, были вырезаны носителями тюркской культурной традиции – булгарами.
Are there any Glagolitic letters in two inscriptions from Bosnia and Herzegovina and on stones from Bregalnica valley?
Two inscriptions from Bosnia and Herzegovina (from the vicinities of Livno and Ljubuški) and a group of graffiti from the Bregalnica river basin in the eastern part of North Macedonia are examined in this paper. It has been suggested by previous scholars that all of these inscriptions contain Glagolitic letters. The first part of the paper offers grammatical analysis and a new translation of the inscription on the tomb of a priest named Těhodrag. The tomb was unearthed in 2003 around Livno, 50 km northeast of Split. In the second section the author examines the graphics of the donor inscription on the Humac tablet from the vicinity of Ljubuški, 30 km southwest of Mostar, and proposes a revised reading of the text. The third part offers an interpretation of enigmatic signs on stones from the Bregalnica river basin, northeast of Štip. The author comes to the conclusion that none of the examined epigraphic sources contain Glagolitic letters. Both inscriptions from Bosnia and Herzegovina are in Cyrillic with some letters written in mirror image. The letter «есть» is turned 180 degrees in both graffiti, and there is one mirror «вѣдѣ» and two mirror «нашь» at the end of the inscription on the Humac tablet. The abundance of mirror-image letters probably stems from the unique shape of the Humac inscription itself: its tiered lines go around the fours sides of the tablet, forming something like a squared spiral. As for the supposedly «Glagolitic» signs on stones from the Bregalnica river basin, closer study reveals that they are tamgas, most likely carved by bearers of the Turkic cultural tradition, the Bulgars.
Новгород и Новгородская земля: Письменность и книжность. Вып. 1: Материалы научно-практической конференции 24–26 сентября 2019 года. Великий Новгород, 2021. С. 46–56.
Новгород и Новгородская земля: Письменность и книжность. Вып. 1: Материалы научно-практической конференции 24–26 сентября 2019 года. Великий Новгород, 2021. С. 27–36.
Труды Института русского языка им. В. В. Виноградова. Москва, 2021. № 1: Лингвистическое источниковедение и история русского языка. С. 246–266.
В статье рассматриваются специфические знаки для сносок, представленные в восточнославянских руко... more В статье рассматриваются специфические знаки для сносок, представленные в восточнославянских рукописях Толкового апостола, среди которых следует выделить ростовский Апостол 1220 г., Апостол № 118 из Троицкого собрания, датируемый XVI в., и наиболее важный для данного исследования волынский Христинопольский апостол середины XII в., почерк которого удалось уверенно отождествить с почерком Галицкого евангелия 1144 г.
В Христинопольском и Троицком апостолах (а также в Синодальном № 17) знаки нужны для соотнесения библейского текста с толкованиями, расположенными в отдельных блоках (подобно современным сноскам в книгах), а в других рукописях, в которых библейский текст чередуется с толкованиями, эти знаки отражают происхождение от протографа, в котором толкования были размещены отдельно, как в Христинопольском или Троицком апостолах.
В Христинопольском апостоле имеются также схолии с другими знаками сносок, часть из которых представляет собой глаголические буквы в азбучном порядке. В дошедшей до нас части рукописи сохранился конечный фрагмент древнерусского глаголического абецедария с буквами от ⱌ (Ц) до ⱗ (Ѧ).
В Христинопольском и Троицком апостолах имеются также перекрестные
ссылки. Одним из знаков для перекрестной ссылки является редкая глаголическая буква ⱒ («холм») в архаичном начерке, известном ранее только по одному примеру из Ассеманиева евангелия.
В статье делается вывод о наличии рамочной катены с глаголическими знаками сносок в протографе рассмотренных списков Толкового апостола.
The numbering of interpretations, scholia and cross-references in Old Russian manuscripts: on the early history of the Slavonic Exegetical Apostol
The article deals with specific signs for footnotes presented in the Eastern Slavonic manuscripts of the Exegetical Аpostol, mainly the Rostov 1220 Аpostol, the 16th century Apostle No. 118 from the Trinity Lavra collection, and especially the mid-12th century Volhynian Christinopol Аpostol. It is demonstrated that the handwriting of the latter is identical to the handwriting of the 1144 Galician Gospel.
In Christinopol and Trinity Аpostols (as well as in the Synodal No. 17) the signs are used to correlate biblical text with interpretations located in separate blocks, like modern footnotes in books. In other manuscripts where biblical text alternates with interpretations these signs are redundant and point to the existence of a protograph, in which explanations were placed in the same way as in the Christinopol or Trinity Аpostols.
The Christinopol Аpostol also has scholia with a different kind of reference signs, some of which are Glagolitic letters in the alphabetical order. In the extant part of the manuscript there is a fragment of an Old Russian Glagolitic abecedarium, with letters from ⱌ (Ц) to ⱗ (Ѧ).
There are also cross-references in the Christinopol and Trinity Аpostols. One of the signs for cross-referencing is the rare Glagolitic letter ⱒ (‘хлъмъ’) in its archaic shape previously known from a single example in the Assemanian Gospel.
The article concludes that there was a frame catena with Glagolitic footnote signs in the protograph of the examined manuscripts of the Exegetical Аpostol.
Новгородский исторический сборник. 19 (29). 2020. С. 168–217.
Статья посвящена древнерусскому начальному летописанию XI – начала XII в. В ней рассматриваются с... more Статья посвящена древнерусскому начальному летописанию XI – начала XII в. В ней рассматриваются следующие проблемы: источник текста протографа летописей Новгородско-Софийской группы за 1018–1070 гг., источник текста младшего извода Новгородской первой летописи за 1045–1074 гг., источник кратких известий обоих изводов Новгородской первой летописи за 1020–1115 гг. В качестве промежуточного итога предлагается новая стемма, отражающая реконструкцию истории текста начальной летописи. Последняя часть статьи посвящена вопросам, связанным с изучением нарративного памятника, лежащего в основе начального летописания. Главным итогом работы является обоснование гипотезы о том, что Начальный свод частично дошел до нас в двух версиях: одним из источников текста протографа летописей Новгородско-Софийской группы на участке за 1018–1070 гг. был оригинал Начального свода, а в обоих изводах Новгородской первой летописи отразилась Вторая редакция Начального свода.
S. M. Mikheev. Two recensions of the Načal’nyj svod in Novgorod chronicles of the 12th and 15th centuries (on the textual history of the Primary chronicle)
The article explores the textual history of the 11th and early-12th century Old Russian Primary chronicle. The author examines the following issues: the reconstructed textual source for the protograph of the so-called Novgorod-Sophia group of chronicles for the years 1018–1070; the textual source for the Younger recension of the Novgorod first chronicle for 1045–1074; the source for brief reсоrds of the events of 1020–1115 in both recensions of the Novgorod first chronicle. As an interim result the author proposes a new stemma reflecting his reconstruction of the history of the Primary chronicle. The last part of the article deals with issues related to the study of the narrative text that the Primary chronicle had been based on. The article proposes and substantiates the hypothesis that there had been two versions of the Načal’nyj svod (lit. “Initial compilation”) and that fragments of both texts are present in the existing manuscripts: the older “original” version had served as a source for the protograph of the Novgorod-Sophia group of chronicles for the years 1018–1070, whereas both recensions of the Novgorod first chronicle can be traced back to a later (“second”) edition of the Načal’nyj svod.
Слова, конструкции и тексты в истории русской письменности: Сборник статей к 70-летию академика А. М. Молдована. Санкт-Петербург; Москва, 2021. С. 392–402.
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Books by Savva M Mikheev
Для специалистов по Древней Руси, источниковедов, текстологов.
The book studies the textual history of the Old Russian TALE OF BYGONE YEARS (POVЕST’ VREMENNYKH LET OR PRIMARY CHRONICLE). The author tries to stratify its text and judge when and where its parts were written.
The author studies the history of the Russian chronicles up to the 15th century discussing mainly the historical tradition of North-Eastern Russia that is reflected in LAURENTIAN, RADZIVIŁŁ and some other codices.
The author identifies such traits of the text of the Primary Chronicle (i. e. its vocabulary and syntax) that regularly appear close to each other and do not appear together with other groups of traits. Such traits are viewed as markers of different textual layers.
This approach allows to stratify a significant part of the text of the TALE OF BYGONE YEARS and reconstruct the history of its creation.
The author comes to the following conclusions.
The OLD SAGA (DREVNEE SKAZANIE) was composed in Kiev about 1016–1017. It was a monothematic narrative that was not yet divided into annalistic entries. Its main subject was the struggle for the Kievan throne in the 10th – early 11th centuries. The OLD SAGA told about the founding of Kiev, the death of Igor’, the vengeance of Ol’ga on the Drevlians, campaigns of Sviatoslav, attacks of the Pechenegs on Kiev and the deaths of Ol’ga and Sviatoslav, the struggle between Sviatoslav’s sons and the beginning of the struggle between Yaroslav and Sviatopolk. The OLD SAGA’s leading characters were Igor’, Ol’ga, Svendeld, Sviatoslav, Yaropolk, Vladimir, Yaroslav. The author of the OLD SAGA probably relied on information received from high-ranking boyars.
The turning point in Russian historical writing occurred in the 1070ies with the introduction of annalistic records. About 1078–1079, when the Kievan throne passed to Vsevolod Yaroslavich, the OLD SAGA was extended into NIKON’S COMPILATION (SVOD NIKONA). The abbot of the Kievan Caves Monastery Nikon († 1088) probably participated in this editorial work. The author of NIKON’S COMPILATION inserted annual dates in the text of the OLD SAGA. He added a short ethno-geographic introduction, the stories of Ol’ga’s baptism (sub anno 6463/955), the destruction of Vladimir’s heathen pantheon (6488/980), the Greek philosopher’s speech (6494/996), tales of the baptism of Vladimir in Chersonesos (6496/988), overthrow of the idols (6496/988), baptism of the people of Kiev (6496/988), construction of churches in Kiev (6499/991, 6504/996), and the death of Boris and Gleb (6523/1015). The author of NIKON’S COMPILATION had a particular interest in church construction, idolatry, and the geography of Kiev. He often used retrospective remarks, i. e. “till today” (DO SEGO DЬNE). NIKON’S COMPILATION was continued with annals till the year 6595 (1087).
After the completion of NIKON’S COMPILATION the manuscript of the OLD SAGA was taken to Novgorod where some short remarks were attached to it. Among those remarks there were probably lists of princes and bishops.
From the 1090ies up to probably 1115 annalistic writing continued in the Kievan Caves Monastery. The author of the INITIAL COMPILATION (the NACHAL’NYJ SVOD or the BEGINNING COMPILATION) possibly started his work after Sviatopolk Iziaslavich came to power in 1093. This author inserted dozens of specific fragments in the text of NIKON’S COMPILATION. His text is especially marked by numerous quotations from the Bible.
Both annalists of the Caves Monastery probably used the so-called CHRONOGRAPH PO VELIKOMU IZLOZHENIJU, a Russian compilation based on Greek chronicles.
In 1116 Sil’vestr, hegumen of the St. Michael’s Monastery in Vydubychi near Kiev, revised the INITIAL COMPILATION and compiled the TALE OF BYGONE YEARS. His supplementary sources were the introduction to NIKON’S COMPILATION and the Russian-Greek treaties inserted s. a. 6415/907, 6420/912, 6453/945 and 6479/971. In the treaty of 6420 Oleg was called “prince” which prompted Sil’vestr to thoroughly rework the narration of the INITIAL COMPILATION about Oleg and Igor’ where Oleg was referred to as a voivode of Igor’. Sil’vestr incorporated tales about the death of Oleg’ (6420/912), the fourth revenge of Ol’ga on the Drevlians (6454/946), the victory of a young tanner over the strongest of the Pechenegs (6501/993), the Belgorod kissel (6505/997), stories about the Caves Monastery (6559/1051, 6599/1091), and several quotations from the Russian translation of the Greek CHRONICLE of George Hamartolus.
In 1117 the TALE OF BYGONE YEARS was copied and supplemented. This work was probably performed in Vydubychi. The text of the REDACTION OF 1117 is reflected in the HYPATIAN and KHLEBNIKOV codices. Later Sil’vestr reworked some parts of his manuscript of the TALE OF BYGONE YEARS using the REDACTION OF 1117. This version of Sil’vestr’s text is represented by the LAURENTIAN codex.
The manuscript of the INITIAL COMPILATION was carried away to Novgorod. Excerpts from the manuscripts of the INITIAL COMPILATION and of the OLD SAGA were used there as the basis for the Novgorod annals that are reflected in the NOVGORODIAN I CHRONICLE.
An appendix to the book contains the authors’ reconstructions of the original content of the OLD SAGA and NIKON’S COMPILATION.
См. также мою более позднюю летописеведческую работу 2020 г.: https://www.academia.edu/47704201
Книга адресована историкам и филологам, а также широкому кругу читателей, интересующихся культурой древней Руси и средневековой Скандинавии.
The book studies succession feuds of 1015–1019 between descendants of the Kievan рrince Vladimir Sviatoslavich (the Great) as reflected in Russian and Scandinavian sources. The author comes to the following conclusions.
1. The Novgorodian chronicler whose work resulted in the younger redaction of the “Novgorodian I Chronicle” used a defective copy of a chronicle from late XI – early XII century. Following the words «лице твое ангельское» in the account of prince Gleb’s assassination (entry for the year 6523) several gatherings were missing from the manuscript. The chronicler did not have the latest versions of the Primary Chronicle at his disposal and did not use the “Tale of Bygone Years” (1115–1118) for his description of the feud of the sons of Vladimir. His account of the slaughter of Varangian (Scandinavian) mercenaries in Novgorod and the Liubech Battle between Yaroslav and Sviatopolk is based on a source dating back to an earlier version of the Primary Chronicle.
2. The only source used by the author of the “Reading on the Life and Slayings of the Blessed Passion-Bearers Boris and Gleb” (“Чтение о житии и о погублении блаженную страстотерпца Бориса и Глѣба”) to describe the feud of the sons of Vladimir was a chronicle that contained essentially the same information as that in surviving chronicles based on the Primary Chronicle of late XI – early XII century.
3. The list of Vladimir’s sons under the year 6488 (980) in the Primary Chronicle is modeled on the list of Jacob’s sons in the Old Testament. It seems likely that Vysheslav and Sviatopolk were originally listed as having the same mother, the Czech wife of Vladimir.
4. The person named ZINISLAVOS in the “Synopsis of Histories” of the Byzantine chronicler John Scylitzes under the year 1036 was probably Iziaslav Yaroslavich, a grandson of Vladimir.
5. The “Narrative and Passion and Encomium of the Holy Martyrs Boris and Gleb” (“Съказание и страсть и похвала святую мученику Бориса и Глѣба”) was based on a chronicle from late XI – early XII century and a hagiography – either the “Reading” or a similar text.
6. The Primary Chronicle originally was a monothematic account of succession on the Kievan throne. It contained no mention of Boris, Gleb and their assassinations, or the Battle on the Alta River and the death of Sviatopolk. The earliest text did not describe Sviatopolk as «Accursed» («окаянный»). Boris and Gleb legend was introduced into the chronicle by a redactor working between mid-eleventh century and 1090ies, probably in 1070ies or 1080ies.
7. The «Norwegian» prologue and final sections of “Eymundar þáttr Hringssonar” (after the episode describing Eymund’s departure for service to Vartilaf) were created and added at a later stage of the text’s development in order to facilitate its inclusion in a collection of sagas about Norwegian kings.
8. Eymund, the protagonist of “Eymundar þáttr”, may be the elder son of the Swedish king Olaf Skötkonung, better known as Emund the Old or Emund the Evil.
9. Skandinavian name BURISLÁFR is probably derived from the name of the Russian prince Boris Vladimirich (БОРИСЪ).
10. Both the account of Boris’ killing in the chronicle and the account of the killing of Burislaf in “Eymundar þáttr” were based on a narrative which had itself been modeled on the old legend of the death by hanging of Agni (the Swedish king hung on a tree by his golden torque). It seems likely that Boris Vladimirich was killed by Varangian mercenaries of his elder brother Yaroslav.
Articles by Savva M Mikheev
Viacheslav A. Volkhonskii, Savva M. Mikheev. The 1234 stone cross of Semeon, a monk of the Arkazh Monastery
This article clarifies the reading and composition of the inscription on the stone cross that dedicates a prayer to God for Semeon, a monk of the Arkazh Monastery, together with a report on the cross’s installation on the Feast of the Dormition in 1234. We then discuss the circumstances in which the cross was created, and of its eventual placement on the facade of the Vladimir Tower of the Novgorod Detinets (Kremlin) at the end of the fifteenth century.
Anna F. Litvina, Savva M. Mikheev, Fyodor B. Uspenskii. An unusual seal of a Rus princess
Personal seals are one of the important sources at least partially uncovering the veil that otherwise lies over the activities of pre-Mongol Rus princesses. This article interprets a lead seal with the inscription "кнѧгни БГлюк°вна" that survives in 14 copies. We attribute this seal to a princess who was both daughter of the Cuman prince Beglyuk and wife of Rurik Rostislavich. The unique inscription on Beglyukovna’s seal appeared for an obvious reason: the princess was unable to use the image of her father’s patron saint. Arguing by analogy, we can assume that the most traditional pair of images on the obverse and reverse of Rus princesses’ seals – a FEMALE SAINT and a MALE SAINT – encrypts the baptismal names of the seal’s issuer alongside her father’s, rather than alongside her husband’s, as is usually believed. One of the most common types of male princely seals similarly bears the images of the prince’s heavenly patron, alongside his father’s, on both sides. The wide geographical spread of places where Beglyukovna’s seals were found is apparently typical of women’s seals, and suggests new possibilities for her role in interprincely relations in the 1160s.
Detailed annotations are attached as additional files, since Academia no longer allows you to see them in full here.
Комплекс древнерусской эпиграфики тосканского города Лукки количественно уступает только надписям паломников из Руси в Софии Константинопольской.
В 1970-е годы в результате реставрации кафедрального собора святого Мартина в Лукке на вторично использованном мраморном блоке, который со второй трети XIII века служит архитравом центрального портала собора, были выявлены четыре кириллические надписи, которые опубликовал итальянский славист Джузеппе дель Агата. Два текста, включая глубоко врезанную надпись Лазаря Ярышевича, дель Агата определил как древнерусские, а еще один, приписанный в непосредственной близости от них, – как принадлежащий носителю сербско-хорватских диалектов.
В данной статье дается новое издание надписей на архитраве, в уточненном прочтении. Так, надпись, считавшаяся сербско-хорватской, на поверку оказалась автографом паломника из Брянска, с одной из ранних фиксаций названия этого города. Указание на город, из которого они происходят, довольно типично для граффити паломников из Руси. Между тем наличие на архитраве трех таких граффити, муромца, брянца и полочанина, свидетельствует в пользу того, что эта группа надписей была оставлена паломниками, путешествовавшими организованной группой.
В 2019 и 2022 годах на мраморном блоке пилястра портика того же собора были обнаружены еще три кратких кириллических граффити, возможно, оставленные одним и тем же выходцем из Руси. Эти три граффити также публикуются в данной работе.
Надписи сопровождаются цветными фотографиями и прорисовками.
Палеография, орфография, язык и расположение надписей указывают на то, что их оставили паломники, пришедшие в Италию из Руси в XII в. или в первой трети XIII в.
Travelers from Murom, Briansk and Polotsk in Lucca (On Previously Known and Newly Discovered Old East Slavic Inscriptions on the Walls of St. Martin Cathedral)
The body of Old East Slavic epigraphy of the Tuscan city of Lucca is inferior in quantity only to the inscriptions of pilgrims from Rus in the Hagia Sophia of Constantinople.
In the 1970s, four Cyrillic inscriptions were discovered in the course of restoration work on St. Martin Cathedral in Lucca. They are situated on a reused marble block, which serves as the architrave of the mid-13th-century central portal of the cathedral. The inscriptions were published by the Italian Slavist Giuseppe dell’Agata. Two texts, including a deeply embedded inscription by Lazar Yaryshevich, were identified by dell’Agata as Old Russian, and another, in their immediate vicinity, was attributed by him to a speaker of a dialect of Serbo-Croatian.
This article gives a new edition of the inscriptions on the architrave, with a revised reading. In particular, the inscription that had been considered Serbo-Croatian was found to be an autograph of a pilgrim from Briansk bearing one of the earliest records of the name of this city. It is quite typical for pilgrims from Rus to indicate their city of origin in graffiti. Meanwhile, the presence on the architrave of three such graffiti by travelers from Murom, Briansk and Polotsk testifies to this group of inscriptions having been left by pilgrims travelling as an organized group.
In 2019 and 2022, three other brief Cyrillic graffiti were discovered on the marble block of a pilaster in the portico of the same cathedral, possibly all left by the same native of Rus. These three graffiti are also published in this article.
The inscriptions are accompanied by color photographs and drawings.
The paleography, orthography, language and location of the inscriptions indicate that they were left by pilgrims who came to Italy from Rus in the 12th or early 13th century.
[A slightly shorter version of the summary that was published:]
In the 1970s, four Cyrillic inscriptions were discovered on the walls of St. Martin Cathedral in Lucca. They are etched on a marble block reused as an architrave in the 13th century. Two texts, including one deeply embedded and noticeable inscription, were first identified as Old Russian, while another was attributed to a speaker of a dialect of Serbo-Croatian.
This article gives a new edition of the inscriptions on the architrave, with a revised reading. In particular, the inscription that had been considered Serbo-Croatian was ascertained to be an autograph of a pilgrim from Briansk. The presence on the architrave of three graffiti indicating the travelers’ cities of origin, namely Murom, Briansk, and Polotsk, testifies to this group of inscriptions having been left by pilgrims travelling as an organized group.
Three other brief Cyrillic graffiti were discovered lately on a marble block of the portico of the same cathedral. These three graffiti are also published in this article.
The paleography, orthography, language and location of the inscriptions indicate that they were left by pilgrims who came from Rus in the 12th or early 13th century.
Savva M. Mikheev. Dated record in a Novgorod 12th-century manuscript of Vsevolod Mstislavich founding the Pskov Trinity Cathedral
Publication of marginalia from the 12th-century May Menaion which used to be the property of the Novgorod Annunciation Monastery at Myachino and is currently a part of the Russian National Library St. Sophia Collection, No. 203. The marginalia contain a partially obliterated record dated 1133 (or, less likely, 1123) of the founding of the Pskov Trinity Cathedral by the Novgorod Prince Vsevolod Mstislavich. Among other issues, the present article explores the dating of the early phases of the Vsevolod-Gabriel Mstislavich cult.
A. A. Gippius, S. M. Mikheev. Some graffiti inscriptions in the staircase tower of St. George’s cathedral of Yuriev monastery
The authors publish five inscriptions which date from the 12th to the first half of the 13th century. Among those is an autograph of a deacon from the Novgorod convent of St. John the Baptist with the earliest record of “Rostkin” as the common-usage name of that convent; inscrip¬tions of Sozont and Sergius with self-deprecating epithets LIUTYI, TATIVYI and KRAZHII; poetic praise for the “crooked” but literate deacon Putila which displays bookish syntactic patterns yet contains distinctly dialectal phonetic and morphological features; and a fully spelled out alphabet, rarely seen in Old Russian inscriptions. The first four graffiti are published with significant amendments to previous readings, the fifth is published for the first time.
Aleksey A. Gippius, Savva M. Mikheev. Some Early Inscriptions on the Exterior Walls of the Transfiguration Cathedral in Pereslavl-Zalessky
The article introduces a series of graffiti inscriptions revealed in the course of archaeological and restoration works in 2014–2021 on the exterior white limestone walls of the Transfiguration Cathedral in Pereslavl-Zalessky. Among those there is an elaborate monogram of some Theodore; a short graffito commemorating the day on which the Cathedral’s ktetor, prince Yuri Vladimirovich (Dolgorukiy) died; a record of the decease of a certain Barbara, “whose charity induced many widows to make a habit of [going to] church”; a prayer written by a group of persons, the last of whom was a servant of the Ryazan prince Vladimir Glebovich or his brother Igor Glebovich (this text contains the first known use of the social term SLUGA “servant” as self-description); an inscription with abbreviated names of the days of the week. On extra-stratigraphic grounds most of these inscriptions can be dated back to the second half of the 12th – the first half of the 13th century. A comprehensive publication of all graffiti inscriptions from the Transfiguration Cathedral is envisaged.
Статья содержит предварительные замечания, каталог надписей с фотографиями, прорисями и необходимыми комментариями, поправку к ранее опубликованной надписи, наблюдения о графико-орфографических и языковых особенностях, палеографии и типологии надписей.
11th–12th century Old Russian Glagolitic graffiti inscriptions from Novgorod: No. 30–55
The paper continues in the vein of similar research on Glagolitic graffiti from 2012 and 2015. It presents 26 newly discovered inscriptions from Novgorod, all dating to the 11th and 12th centuries. The graffiti are found on the walls of the 1145–1150 St. Sophia Cathedral, the Church of the Annunciation at Gorodische (founded in 1103 and demolished in the 14th century), and St. George’s Cathedral at Yuriev Monastery, built in 1119–1130. The most significant findings, including the longest Old Russian Glagolitic inscription, come from new excavations of the Church of the Annunciation.
The paper contains preliminary notes, a catalogue of the inscriptions with photos, tracings, and brief comments, a correction to a previously published inscription, notes on orthography and language, palaeography, and typology of the inscriptions.
Are there any Glagolitic letters in two inscriptions from Bosnia and Herzegovina and on stones from Bregalnica valley?
Two inscriptions from Bosnia and Herzegovina (from the vicinities of Livno and Ljubuški) and a group of graffiti from the Bregalnica river basin in the eastern part of North Macedonia are examined in this paper. It has been suggested by previous scholars that all of these inscriptions contain Glagolitic letters. The first part of the paper offers grammatical analysis and a new translation of the inscription on the tomb of a priest named Těhodrag. The tomb was unearthed in 2003 around Livno, 50 km northeast of Split. In the second section the author examines the graphics of the donor inscription on the Humac tablet from the vicinity of Ljubuški, 30 km southwest of Mostar, and proposes a revised reading of the text. The third part offers an interpretation of enigmatic signs on stones from the Bregalnica river basin, northeast of Štip. The author comes to the conclusion that none of the examined epigraphic sources contain Glagolitic letters. Both inscriptions from Bosnia and Herzegovina are in Cyrillic with some letters written in mirror image. The letter «есть» is turned 180 degrees in both graffiti, and there is one mirror «вѣдѣ» and two mirror «нашь» at the end of the inscription on the Humac tablet. The abundance of mirror-image letters probably stems from the unique shape of the Humac inscription itself: its tiered lines go around the fours sides of the tablet, forming something like a squared spiral. As for the supposedly «Glagolitic» signs on stones from the Bregalnica river basin, closer study reveals that they are tamgas, most likely carved by bearers of the Turkic cultural tradition, the Bulgars.
В Христинопольском и Троицком апостолах (а также в Синодальном № 17) знаки нужны для соотнесения библейского текста с толкованиями, расположенными в отдельных блоках (подобно современным сноскам в книгах), а в других рукописях, в которых библейский текст чередуется с толкованиями, эти знаки отражают происхождение от протографа, в котором толкования были размещены отдельно, как в Христинопольском или Троицком апостолах.
В Христинопольском апостоле имеются также схолии с другими знаками сносок, часть из которых представляет собой глаголические буквы в азбучном порядке. В дошедшей до нас части рукописи сохранился конечный фрагмент древнерусского глаголического абецедария с буквами от ⱌ (Ц) до ⱗ (Ѧ).
В Христинопольском и Троицком апостолах имеются также перекрестные
ссылки. Одним из знаков для перекрестной ссылки является редкая глаголическая буква ⱒ («холм») в архаичном начерке, известном ранее только по одному примеру из Ассеманиева евангелия.
В статье делается вывод о наличии рамочной катены с глаголическими знаками сносок в протографе рассмотренных списков Толкового апостола.
The numbering of interpretations, scholia and cross-references in Old Russian manuscripts: on the early history of the Slavonic Exegetical Apostol
The article deals with specific signs for footnotes presented in the Eastern Slavonic manuscripts of the Exegetical Аpostol, mainly the Rostov 1220 Аpostol, the 16th century Apostle No. 118 from the Trinity Lavra collection, and especially the mid-12th century Volhynian Christinopol Аpostol. It is demonstrated that the handwriting of the latter is identical to the handwriting of the 1144 Galician Gospel.
In Christinopol and Trinity Аpostols (as well as in the Synodal No. 17) the signs are used to correlate biblical text with interpretations located in separate blocks, like modern footnotes in books. In other manuscripts where biblical text alternates with interpretations these signs are redundant and point to the existence of a protograph, in which explanations were placed in the same way as in the Christinopol or Trinity Аpostols.
The Christinopol Аpostol also has scholia with a different kind of reference signs, some of which are Glagolitic letters in the alphabetical order. In the extant part of the manuscript there is a fragment of an Old Russian Glagolitic abecedarium, with letters from ⱌ (Ц) to ⱗ (Ѧ).
There are also cross-references in the Christinopol and Trinity Аpostols. One of the signs for cross-referencing is the rare Glagolitic letter ⱒ (‘хлъмъ’) in its archaic shape previously known from a single example in the Assemanian Gospel.
The article concludes that there was a frame catena with Glagolitic footnote signs in the protograph of the examined manuscripts of the Exegetical Аpostol.
S. M. Mikheev. Two recensions of the Načal’nyj svod in Novgorod chronicles of the 12th and 15th centuries (on the textual history of the Primary chronicle)
The article explores the textual history of the 11th and early-12th century Old Russian Primary chronicle. The author examines the following issues: the reconstructed textual source for the protograph of the so-called Novgorod-Sophia group of chronicles for the years 1018–1070; the textual source for the Younger recension of the Novgorod first chronicle for 1045–1074; the source for brief reсоrds of the events of 1020–1115 in both recensions of the Novgorod first chronicle. As an interim result the author proposes a new stemma reflecting his reconstruction of the history of the Primary chronicle. The last part of the article deals with issues related to the study of the narrative text that the Primary chronicle had been based on. The article proposes and substantiates the hypothesis that there had been two versions of the Načal’nyj svod (lit. “Initial compilation”) and that fragments of both texts are present in the existing manuscripts: the older “original” version had served as a source for the protograph of the Novgorod-Sophia group of chronicles for the years 1018–1070, whereas both recensions of the Novgorod first chronicle can be traced back to a later (“second”) edition of the Načal’nyj svod.
Для специалистов по Древней Руси, источниковедов, текстологов.
The book studies the textual history of the Old Russian TALE OF BYGONE YEARS (POVЕST’ VREMENNYKH LET OR PRIMARY CHRONICLE). The author tries to stratify its text and judge when and where its parts were written.
The author studies the history of the Russian chronicles up to the 15th century discussing mainly the historical tradition of North-Eastern Russia that is reflected in LAURENTIAN, RADZIVIŁŁ and some other codices.
The author identifies such traits of the text of the Primary Chronicle (i. e. its vocabulary and syntax) that regularly appear close to each other and do not appear together with other groups of traits. Such traits are viewed as markers of different textual layers.
This approach allows to stratify a significant part of the text of the TALE OF BYGONE YEARS and reconstruct the history of its creation.
The author comes to the following conclusions.
The OLD SAGA (DREVNEE SKAZANIE) was composed in Kiev about 1016–1017. It was a monothematic narrative that was not yet divided into annalistic entries. Its main subject was the struggle for the Kievan throne in the 10th – early 11th centuries. The OLD SAGA told about the founding of Kiev, the death of Igor’, the vengeance of Ol’ga on the Drevlians, campaigns of Sviatoslav, attacks of the Pechenegs on Kiev and the deaths of Ol’ga and Sviatoslav, the struggle between Sviatoslav’s sons and the beginning of the struggle between Yaroslav and Sviatopolk. The OLD SAGA’s leading characters were Igor’, Ol’ga, Svendeld, Sviatoslav, Yaropolk, Vladimir, Yaroslav. The author of the OLD SAGA probably relied on information received from high-ranking boyars.
The turning point in Russian historical writing occurred in the 1070ies with the introduction of annalistic records. About 1078–1079, when the Kievan throne passed to Vsevolod Yaroslavich, the OLD SAGA was extended into NIKON’S COMPILATION (SVOD NIKONA). The abbot of the Kievan Caves Monastery Nikon († 1088) probably participated in this editorial work. The author of NIKON’S COMPILATION inserted annual dates in the text of the OLD SAGA. He added a short ethno-geographic introduction, the stories of Ol’ga’s baptism (sub anno 6463/955), the destruction of Vladimir’s heathen pantheon (6488/980), the Greek philosopher’s speech (6494/996), tales of the baptism of Vladimir in Chersonesos (6496/988), overthrow of the idols (6496/988), baptism of the people of Kiev (6496/988), construction of churches in Kiev (6499/991, 6504/996), and the death of Boris and Gleb (6523/1015). The author of NIKON’S COMPILATION had a particular interest in church construction, idolatry, and the geography of Kiev. He often used retrospective remarks, i. e. “till today” (DO SEGO DЬNE). NIKON’S COMPILATION was continued with annals till the year 6595 (1087).
After the completion of NIKON’S COMPILATION the manuscript of the OLD SAGA was taken to Novgorod where some short remarks were attached to it. Among those remarks there were probably lists of princes and bishops.
From the 1090ies up to probably 1115 annalistic writing continued in the Kievan Caves Monastery. The author of the INITIAL COMPILATION (the NACHAL’NYJ SVOD or the BEGINNING COMPILATION) possibly started his work after Sviatopolk Iziaslavich came to power in 1093. This author inserted dozens of specific fragments in the text of NIKON’S COMPILATION. His text is especially marked by numerous quotations from the Bible.
Both annalists of the Caves Monastery probably used the so-called CHRONOGRAPH PO VELIKOMU IZLOZHENIJU, a Russian compilation based on Greek chronicles.
In 1116 Sil’vestr, hegumen of the St. Michael’s Monastery in Vydubychi near Kiev, revised the INITIAL COMPILATION and compiled the TALE OF BYGONE YEARS. His supplementary sources were the introduction to NIKON’S COMPILATION and the Russian-Greek treaties inserted s. a. 6415/907, 6420/912, 6453/945 and 6479/971. In the treaty of 6420 Oleg was called “prince” which prompted Sil’vestr to thoroughly rework the narration of the INITIAL COMPILATION about Oleg and Igor’ where Oleg was referred to as a voivode of Igor’. Sil’vestr incorporated tales about the death of Oleg’ (6420/912), the fourth revenge of Ol’ga on the Drevlians (6454/946), the victory of a young tanner over the strongest of the Pechenegs (6501/993), the Belgorod kissel (6505/997), stories about the Caves Monastery (6559/1051, 6599/1091), and several quotations from the Russian translation of the Greek CHRONICLE of George Hamartolus.
In 1117 the TALE OF BYGONE YEARS was copied and supplemented. This work was probably performed in Vydubychi. The text of the REDACTION OF 1117 is reflected in the HYPATIAN and KHLEBNIKOV codices. Later Sil’vestr reworked some parts of his manuscript of the TALE OF BYGONE YEARS using the REDACTION OF 1117. This version of Sil’vestr’s text is represented by the LAURENTIAN codex.
The manuscript of the INITIAL COMPILATION was carried away to Novgorod. Excerpts from the manuscripts of the INITIAL COMPILATION and of the OLD SAGA were used there as the basis for the Novgorod annals that are reflected in the NOVGORODIAN I CHRONICLE.
An appendix to the book contains the authors’ reconstructions of the original content of the OLD SAGA and NIKON’S COMPILATION.
См. также мою более позднюю летописеведческую работу 2020 г.: https://www.academia.edu/47704201
Книга адресована историкам и филологам, а также широкому кругу читателей, интересующихся культурой древней Руси и средневековой Скандинавии.
The book studies succession feuds of 1015–1019 between descendants of the Kievan рrince Vladimir Sviatoslavich (the Great) as reflected in Russian and Scandinavian sources. The author comes to the following conclusions.
1. The Novgorodian chronicler whose work resulted in the younger redaction of the “Novgorodian I Chronicle” used a defective copy of a chronicle from late XI – early XII century. Following the words «лице твое ангельское» in the account of prince Gleb’s assassination (entry for the year 6523) several gatherings were missing from the manuscript. The chronicler did not have the latest versions of the Primary Chronicle at his disposal and did not use the “Tale of Bygone Years” (1115–1118) for his description of the feud of the sons of Vladimir. His account of the slaughter of Varangian (Scandinavian) mercenaries in Novgorod and the Liubech Battle between Yaroslav and Sviatopolk is based on a source dating back to an earlier version of the Primary Chronicle.
2. The only source used by the author of the “Reading on the Life and Slayings of the Blessed Passion-Bearers Boris and Gleb” (“Чтение о житии и о погублении блаженную страстотерпца Бориса и Глѣба”) to describe the feud of the sons of Vladimir was a chronicle that contained essentially the same information as that in surviving chronicles based on the Primary Chronicle of late XI – early XII century.
3. The list of Vladimir’s sons under the year 6488 (980) in the Primary Chronicle is modeled on the list of Jacob’s sons in the Old Testament. It seems likely that Vysheslav and Sviatopolk were originally listed as having the same mother, the Czech wife of Vladimir.
4. The person named ZINISLAVOS in the “Synopsis of Histories” of the Byzantine chronicler John Scylitzes under the year 1036 was probably Iziaslav Yaroslavich, a grandson of Vladimir.
5. The “Narrative and Passion and Encomium of the Holy Martyrs Boris and Gleb” (“Съказание и страсть и похвала святую мученику Бориса и Глѣба”) was based on a chronicle from late XI – early XII century and a hagiography – either the “Reading” or a similar text.
6. The Primary Chronicle originally was a monothematic account of succession on the Kievan throne. It contained no mention of Boris, Gleb and their assassinations, or the Battle on the Alta River and the death of Sviatopolk. The earliest text did not describe Sviatopolk as «Accursed» («окаянный»). Boris and Gleb legend was introduced into the chronicle by a redactor working between mid-eleventh century and 1090ies, probably in 1070ies or 1080ies.
7. The «Norwegian» prologue and final sections of “Eymundar þáttr Hringssonar” (after the episode describing Eymund’s departure for service to Vartilaf) were created and added at a later stage of the text’s development in order to facilitate its inclusion in a collection of sagas about Norwegian kings.
8. Eymund, the protagonist of “Eymundar þáttr”, may be the elder son of the Swedish king Olaf Skötkonung, better known as Emund the Old or Emund the Evil.
9. Skandinavian name BURISLÁFR is probably derived from the name of the Russian prince Boris Vladimirich (БОРИСЪ).
10. Both the account of Boris’ killing in the chronicle and the account of the killing of Burislaf in “Eymundar þáttr” were based on a narrative which had itself been modeled on the old legend of the death by hanging of Agni (the Swedish king hung on a tree by his golden torque). It seems likely that Boris Vladimirich was killed by Varangian mercenaries of his elder brother Yaroslav.
Viacheslav A. Volkhonskii, Savva M. Mikheev. The 1234 stone cross of Semeon, a monk of the Arkazh Monastery
This article clarifies the reading and composition of the inscription on the stone cross that dedicates a prayer to God for Semeon, a monk of the Arkazh Monastery, together with a report on the cross’s installation on the Feast of the Dormition in 1234. We then discuss the circumstances in which the cross was created, and of its eventual placement on the facade of the Vladimir Tower of the Novgorod Detinets (Kremlin) at the end of the fifteenth century.
Anna F. Litvina, Savva M. Mikheev, Fyodor B. Uspenskii. An unusual seal of a Rus princess
Personal seals are one of the important sources at least partially uncovering the veil that otherwise lies over the activities of pre-Mongol Rus princesses. This article interprets a lead seal with the inscription "кнѧгни БГлюк°вна" that survives in 14 copies. We attribute this seal to a princess who was both daughter of the Cuman prince Beglyuk and wife of Rurik Rostislavich. The unique inscription on Beglyukovna’s seal appeared for an obvious reason: the princess was unable to use the image of her father’s patron saint. Arguing by analogy, we can assume that the most traditional pair of images on the obverse and reverse of Rus princesses’ seals – a FEMALE SAINT and a MALE SAINT – encrypts the baptismal names of the seal’s issuer alongside her father’s, rather than alongside her husband’s, as is usually believed. One of the most common types of male princely seals similarly bears the images of the prince’s heavenly patron, alongside his father’s, on both sides. The wide geographical spread of places where Beglyukovna’s seals were found is apparently typical of women’s seals, and suggests new possibilities for her role in interprincely relations in the 1160s.
Detailed annotations are attached as additional files, since Academia no longer allows you to see them in full here.
Комплекс древнерусской эпиграфики тосканского города Лукки количественно уступает только надписям паломников из Руси в Софии Константинопольской.
В 1970-е годы в результате реставрации кафедрального собора святого Мартина в Лукке на вторично использованном мраморном блоке, который со второй трети XIII века служит архитравом центрального портала собора, были выявлены четыре кириллические надписи, которые опубликовал итальянский славист Джузеппе дель Агата. Два текста, включая глубоко врезанную надпись Лазаря Ярышевича, дель Агата определил как древнерусские, а еще один, приписанный в непосредственной близости от них, – как принадлежащий носителю сербско-хорватских диалектов.
В данной статье дается новое издание надписей на архитраве, в уточненном прочтении. Так, надпись, считавшаяся сербско-хорватской, на поверку оказалась автографом паломника из Брянска, с одной из ранних фиксаций названия этого города. Указание на город, из которого они происходят, довольно типично для граффити паломников из Руси. Между тем наличие на архитраве трех таких граффити, муромца, брянца и полочанина, свидетельствует в пользу того, что эта группа надписей была оставлена паломниками, путешествовавшими организованной группой.
В 2019 и 2022 годах на мраморном блоке пилястра портика того же собора были обнаружены еще три кратких кириллических граффити, возможно, оставленные одним и тем же выходцем из Руси. Эти три граффити также публикуются в данной работе.
Надписи сопровождаются цветными фотографиями и прорисовками.
Палеография, орфография, язык и расположение надписей указывают на то, что их оставили паломники, пришедшие в Италию из Руси в XII в. или в первой трети XIII в.
Travelers from Murom, Briansk and Polotsk in Lucca (On Previously Known and Newly Discovered Old East Slavic Inscriptions on the Walls of St. Martin Cathedral)
The body of Old East Slavic epigraphy of the Tuscan city of Lucca is inferior in quantity only to the inscriptions of pilgrims from Rus in the Hagia Sophia of Constantinople.
In the 1970s, four Cyrillic inscriptions were discovered in the course of restoration work on St. Martin Cathedral in Lucca. They are situated on a reused marble block, which serves as the architrave of the mid-13th-century central portal of the cathedral. The inscriptions were published by the Italian Slavist Giuseppe dell’Agata. Two texts, including a deeply embedded inscription by Lazar Yaryshevich, were identified by dell’Agata as Old Russian, and another, in their immediate vicinity, was attributed by him to a speaker of a dialect of Serbo-Croatian.
This article gives a new edition of the inscriptions on the architrave, with a revised reading. In particular, the inscription that had been considered Serbo-Croatian was found to be an autograph of a pilgrim from Briansk bearing one of the earliest records of the name of this city. It is quite typical for pilgrims from Rus to indicate their city of origin in graffiti. Meanwhile, the presence on the architrave of three such graffiti by travelers from Murom, Briansk and Polotsk testifies to this group of inscriptions having been left by pilgrims travelling as an organized group.
In 2019 and 2022, three other brief Cyrillic graffiti were discovered on the marble block of a pilaster in the portico of the same cathedral, possibly all left by the same native of Rus. These three graffiti are also published in this article.
The inscriptions are accompanied by color photographs and drawings.
The paleography, orthography, language and location of the inscriptions indicate that they were left by pilgrims who came to Italy from Rus in the 12th or early 13th century.
[A slightly shorter version of the summary that was published:]
In the 1970s, four Cyrillic inscriptions were discovered on the walls of St. Martin Cathedral in Lucca. They are etched on a marble block reused as an architrave in the 13th century. Two texts, including one deeply embedded and noticeable inscription, were first identified as Old Russian, while another was attributed to a speaker of a dialect of Serbo-Croatian.
This article gives a new edition of the inscriptions on the architrave, with a revised reading. In particular, the inscription that had been considered Serbo-Croatian was ascertained to be an autograph of a pilgrim from Briansk. The presence on the architrave of three graffiti indicating the travelers’ cities of origin, namely Murom, Briansk, and Polotsk, testifies to this group of inscriptions having been left by pilgrims travelling as an organized group.
Three other brief Cyrillic graffiti were discovered lately on a marble block of the portico of the same cathedral. These three graffiti are also published in this article.
The paleography, orthography, language and location of the inscriptions indicate that they were left by pilgrims who came from Rus in the 12th or early 13th century.
Savva M. Mikheev. Dated record in a Novgorod 12th-century manuscript of Vsevolod Mstislavich founding the Pskov Trinity Cathedral
Publication of marginalia from the 12th-century May Menaion which used to be the property of the Novgorod Annunciation Monastery at Myachino and is currently a part of the Russian National Library St. Sophia Collection, No. 203. The marginalia contain a partially obliterated record dated 1133 (or, less likely, 1123) of the founding of the Pskov Trinity Cathedral by the Novgorod Prince Vsevolod Mstislavich. Among other issues, the present article explores the dating of the early phases of the Vsevolod-Gabriel Mstislavich cult.
A. A. Gippius, S. M. Mikheev. Some graffiti inscriptions in the staircase tower of St. George’s cathedral of Yuriev monastery
The authors publish five inscriptions which date from the 12th to the first half of the 13th century. Among those is an autograph of a deacon from the Novgorod convent of St. John the Baptist with the earliest record of “Rostkin” as the common-usage name of that convent; inscrip¬tions of Sozont and Sergius with self-deprecating epithets LIUTYI, TATIVYI and KRAZHII; poetic praise for the “crooked” but literate deacon Putila which displays bookish syntactic patterns yet contains distinctly dialectal phonetic and morphological features; and a fully spelled out alphabet, rarely seen in Old Russian inscriptions. The first four graffiti are published with significant amendments to previous readings, the fifth is published for the first time.
Aleksey A. Gippius, Savva M. Mikheev. Some Early Inscriptions on the Exterior Walls of the Transfiguration Cathedral in Pereslavl-Zalessky
The article introduces a series of graffiti inscriptions revealed in the course of archaeological and restoration works in 2014–2021 on the exterior white limestone walls of the Transfiguration Cathedral in Pereslavl-Zalessky. Among those there is an elaborate monogram of some Theodore; a short graffito commemorating the day on which the Cathedral’s ktetor, prince Yuri Vladimirovich (Dolgorukiy) died; a record of the decease of a certain Barbara, “whose charity induced many widows to make a habit of [going to] church”; a prayer written by a group of persons, the last of whom was a servant of the Ryazan prince Vladimir Glebovich or his brother Igor Glebovich (this text contains the first known use of the social term SLUGA “servant” as self-description); an inscription with abbreviated names of the days of the week. On extra-stratigraphic grounds most of these inscriptions can be dated back to the second half of the 12th – the first half of the 13th century. A comprehensive publication of all graffiti inscriptions from the Transfiguration Cathedral is envisaged.
Статья содержит предварительные замечания, каталог надписей с фотографиями, прорисями и необходимыми комментариями, поправку к ранее опубликованной надписи, наблюдения о графико-орфографических и языковых особенностях, палеографии и типологии надписей.
11th–12th century Old Russian Glagolitic graffiti inscriptions from Novgorod: No. 30–55
The paper continues in the vein of similar research on Glagolitic graffiti from 2012 and 2015. It presents 26 newly discovered inscriptions from Novgorod, all dating to the 11th and 12th centuries. The graffiti are found on the walls of the 1145–1150 St. Sophia Cathedral, the Church of the Annunciation at Gorodische (founded in 1103 and demolished in the 14th century), and St. George’s Cathedral at Yuriev Monastery, built in 1119–1130. The most significant findings, including the longest Old Russian Glagolitic inscription, come from new excavations of the Church of the Annunciation.
The paper contains preliminary notes, a catalogue of the inscriptions with photos, tracings, and brief comments, a correction to a previously published inscription, notes on orthography and language, palaeography, and typology of the inscriptions.
Are there any Glagolitic letters in two inscriptions from Bosnia and Herzegovina and on stones from Bregalnica valley?
Two inscriptions from Bosnia and Herzegovina (from the vicinities of Livno and Ljubuški) and a group of graffiti from the Bregalnica river basin in the eastern part of North Macedonia are examined in this paper. It has been suggested by previous scholars that all of these inscriptions contain Glagolitic letters. The first part of the paper offers grammatical analysis and a new translation of the inscription on the tomb of a priest named Těhodrag. The tomb was unearthed in 2003 around Livno, 50 km northeast of Split. In the second section the author examines the graphics of the donor inscription on the Humac tablet from the vicinity of Ljubuški, 30 km southwest of Mostar, and proposes a revised reading of the text. The third part offers an interpretation of enigmatic signs on stones from the Bregalnica river basin, northeast of Štip. The author comes to the conclusion that none of the examined epigraphic sources contain Glagolitic letters. Both inscriptions from Bosnia and Herzegovina are in Cyrillic with some letters written in mirror image. The letter «есть» is turned 180 degrees in both graffiti, and there is one mirror «вѣдѣ» and two mirror «нашь» at the end of the inscription on the Humac tablet. The abundance of mirror-image letters probably stems from the unique shape of the Humac inscription itself: its tiered lines go around the fours sides of the tablet, forming something like a squared spiral. As for the supposedly «Glagolitic» signs on stones from the Bregalnica river basin, closer study reveals that they are tamgas, most likely carved by bearers of the Turkic cultural tradition, the Bulgars.
В Христинопольском и Троицком апостолах (а также в Синодальном № 17) знаки нужны для соотнесения библейского текста с толкованиями, расположенными в отдельных блоках (подобно современным сноскам в книгах), а в других рукописях, в которых библейский текст чередуется с толкованиями, эти знаки отражают происхождение от протографа, в котором толкования были размещены отдельно, как в Христинопольском или Троицком апостолах.
В Христинопольском апостоле имеются также схолии с другими знаками сносок, часть из которых представляет собой глаголические буквы в азбучном порядке. В дошедшей до нас части рукописи сохранился конечный фрагмент древнерусского глаголического абецедария с буквами от ⱌ (Ц) до ⱗ (Ѧ).
В Христинопольском и Троицком апостолах имеются также перекрестные
ссылки. Одним из знаков для перекрестной ссылки является редкая глаголическая буква ⱒ («холм») в архаичном начерке, известном ранее только по одному примеру из Ассеманиева евангелия.
В статье делается вывод о наличии рамочной катены с глаголическими знаками сносок в протографе рассмотренных списков Толкового апостола.
The numbering of interpretations, scholia and cross-references in Old Russian manuscripts: on the early history of the Slavonic Exegetical Apostol
The article deals with specific signs for footnotes presented in the Eastern Slavonic manuscripts of the Exegetical Аpostol, mainly the Rostov 1220 Аpostol, the 16th century Apostle No. 118 from the Trinity Lavra collection, and especially the mid-12th century Volhynian Christinopol Аpostol. It is demonstrated that the handwriting of the latter is identical to the handwriting of the 1144 Galician Gospel.
In Christinopol and Trinity Аpostols (as well as in the Synodal No. 17) the signs are used to correlate biblical text with interpretations located in separate blocks, like modern footnotes in books. In other manuscripts where biblical text alternates with interpretations these signs are redundant and point to the existence of a protograph, in which explanations were placed in the same way as in the Christinopol or Trinity Аpostols.
The Christinopol Аpostol also has scholia with a different kind of reference signs, some of which are Glagolitic letters in the alphabetical order. In the extant part of the manuscript there is a fragment of an Old Russian Glagolitic abecedarium, with letters from ⱌ (Ц) to ⱗ (Ѧ).
There are also cross-references in the Christinopol and Trinity Аpostols. One of the signs for cross-referencing is the rare Glagolitic letter ⱒ (‘хлъмъ’) in its archaic shape previously known from a single example in the Assemanian Gospel.
The article concludes that there was a frame catena with Glagolitic footnote signs in the protograph of the examined manuscripts of the Exegetical Аpostol.
S. M. Mikheev. Two recensions of the Načal’nyj svod in Novgorod chronicles of the 12th and 15th centuries (on the textual history of the Primary chronicle)
The article explores the textual history of the 11th and early-12th century Old Russian Primary chronicle. The author examines the following issues: the reconstructed textual source for the protograph of the so-called Novgorod-Sophia group of chronicles for the years 1018–1070; the textual source for the Younger recension of the Novgorod first chronicle for 1045–1074; the source for brief reсоrds of the events of 1020–1115 in both recensions of the Novgorod first chronicle. As an interim result the author proposes a new stemma reflecting his reconstruction of the history of the Primary chronicle. The last part of the article deals with issues related to the study of the narrative text that the Primary chronicle had been based on. The article proposes and substantiates the hypothesis that there had been two versions of the Načal’nyj svod (lit. “Initial compilation”) and that fragments of both texts are present in the existing manuscripts: the older “original” version had served as a source for the protograph of the Novgorod-Sophia group of chronicles for the years 1018–1070, whereas both recensions of the Novgorod first chronicle can be traced back to a later (“second”) edition of the Načal’nyj svod.
Вторая часть работы содержит новое издание трех актов времени Мстислава Мстиславича, Андрея Андреевича (сына венгерского короля Андраша II) и Даниила Романовича, а также краткие замечания о еще одном акте Мстислава Мстиславича, изучение которого осложнено худшей сохранностью и недостаточной доступностью этого граффито. Благодаря трехмерным моделям, изготовленным Лабораторией RSSDA, удалось почти полностью прочесть три акта. Все они оказались записями об оправдании в суде названных в них ответчиков по каким-то обвинениям, суть которых, однако, не излагается. Все три документа содержат сообщения об уплате оправданными ответчиками судебной пошлины (называемой по-разному: «выкладное», «выход» и, возможно, «выходное») и сопровождаются перечнями свидетелей, которых во всех трех случаях оказывается шесть.
В третьей части статьи разбираются датированные надписи, которые привлекались ранее для решения вопроса о времени постройки церкви Св. Пантелеймона. Изучение трехмерных моделей позволяет сделать вывод, что самые ранние из этих надписей были выполнены не в первой половине 1190-х гг., а в 1217 г.
Alexey A. Gippius, Savva M. Mikheev. Once more on Old Russian inscriptions on the walls of the St. Pantaleon’s Church in Halych
The article deals with graffiti inscriptions on the walls of the St. Pantaleon’s Church in Halych. The inscriptions date back to the 13th century. In recent years they were published several times with significantly diverging transcriptions and interpretations. In the first part of the paper one of the inscriptions is used to illustrate and analyze those discrepancies.
The second part of the article offers a new publication of three records from the time of Mstislav Mstislavich, Andrey Andreyevich (a son of the Hungarian king Andrew II), and Daniel Romanovich. It also includes brief notes on an additional graffito from the epoch of Mstislav Mstislavich, which is damaged, partially inaccessibly and thus difficult to study. With the help of three-dimensional models created by the RSSDA Lab it became possible to read the three documents almost completely. All turned out to be court verdicts acquitting defendants of various misdoings. The exact nature of the accusations is not described. The documents contain information on payments of court fees by acquitted defendants (the fee is variously called «vykladnoe», «vyhod», and probably «vyhodnoe») and list witnesses (six for each case).
The third part of the article deals with the dated inscriptions. Our predecessors used them to figure out the time of the construction of the St. Pantaleon’s Church. The study of three-dimensional models allows us to conclude that the earliest of these inscriptions were not made in the first half of the 1190s, but in 1217.
Ценную новую информацию дает перечень убийц, включающий имена 11–13 лиц. Главный заговорщик Петр, зять боярина Кучка, был, как выясняется, сыном Фрола — возможно, ктитора церкви Свв. Флора и Лавра в Московском Кремле. Написание через Ц отчества третьего из убийц, Якима, — КУЦКОВИЧЬ — может свидетельствовать о новгородском происхождении Кучка. Для отчества четвертого в списке — Офрема Моизича — принимается объяснение В. С. Кулешова, возводящее его к арабскому имени МУ‘ИЗЗ, которое могло принадлежать мусульманину из Волжской Булгарии. Занимающий пятую позицию Добрына Микитич предположительно идентифицируется с ростовским боярином Добрыной Долгим — активным участником борьбы за наследство Андрея Боголюбского, погибшим 27 июня 1176 г. в битве на Юрьевском поле. Последним в списке значится носитель редчайшего славянского имени СТЫРЯТА, встречающегося также в комплексе надписей-граффити из церкви Благовещения на Городище под Новгородом.
С лингвистической точки зрения текст выделяется сильной продвинутостью процесса падения редуцированных, сближаясь в этом отношении с новгородской берестяной грамотой № 724, датируемой тем же временем.
Надпись была прочитана с опорой на трехмерную модель, полученную Лабораторией RSSDA (https://rssda.su/ep-rus).
Alexey A. Gippius, Savva M. Mikheev. “Assassins of the Great Prince Andrey”: An Inscription about the Murder of Andrey Bogolyubsky from Pereslavl-Zalessky
The present paper deals with a long inscription which was uncovered in the autumn of 2015 on the external wall of the southern apse of the 12th century Transfiguration Cathedral in Pereslavl-Zalessky. It contains an almost fully legible list of assassins of the Vladimir-Suzdal prince Andrey Yuryevich, who was murdered in Bogolyubovo on June 29th, 1174. The writer places a curse on the murderers and wishes eternal memory to the prince. The graffito probably dates from 1175–1176 when Andrey’s younger brother Vsevolod Yuryevich ruled in Pereyaslavl. It is the oldest inscription from the North-Eastern Rus’ to have a fairly precise dating. The discovery corroborates the general accuracy
of the chronicles in respect to the murder and serves as a source for the study of Old Russian princely titles and other terms of social hierarchy. Andrey Yuryevich is called the GRAND PRINCE and his murderers are collectively given the pejorative name of PAROBKI (servants) despite the high social status of at least some of them. As the first example of anathematising state criminals in Rus’, the inscription has relevance for church history as well.
Valuable new information is provided by the list of assassins. It includes the names of 11–13 individuals. The list indicates that the main conspirator, the boyar Kuchcko’s son-in-law named Peter was the son of someone named Frol. That Frol may have been the founder of the Church of Saints Florus and Laurus in the Moscow Kremlin. The patronymic of the third of the murderers Yakim KUCKOVIČЬ is spelled with a C, which may be an indication of Kuchko’s Novgorodian origin. The fourth on the list is Ofrem Moizich. The authors accept the Arabic origins of Ofrem’s patronymic suggested by V. S. Kuleshov. The latter traces it back to the name MUʕIZZ which could have belonged to a Muslim from Volga Bulgaria. The fifth conspirator Dobryna Mikitich is tentatively identified as the Rostov boyar Dobryna the Tall. He played a prominent role in the feud triggered by the assassination of Andrey Yuryevich and perished in the Battle of Yuryev Field on June 27th, 1176. The last person on the list bears the rare Slavic name STYRJATA which elsewhere is attested only in the 12th century graffiti inscriptions from the Annunciation Church at Gorodische near Novgorod.
From the standpoint of linguistics the inscription demonstrates an advanced stage of the YER-shift. In this respect it is similar to the Novgorod birchbark letter No. 724 which dates from the same period.
The inscription was read with the help of a three-dimensional model created by the RSSDA Lab. (https://rssda.su/ep-rus).
Alexey A. Gippius, Savva M. Mikheev. Documents of three Galician 13th-century princes on the walls of the St. Pantaleon’s Church (a new reading)
The article deals with graffiti inscriptions of legal nature on the walls of the St. Pantaleon’s Church in Halych. The inscriptions date back to the 13th century. In recent years they were published several times with significantly diverging transcriptions and interpretations. These discrepancies are analyzed in the first part of the paper, whereas the second offers a new publication of three records from the time of Mstislav Mstislavich, Andrey Andreyevich (a son of the Hungarian king Andrew II), and Daniel Romanovich. It also includes brief notes on an additional graffito from the epoch of Mstislav Mstislavich, which is damaged, partially inaccessible and thus difficult to study. With the help of three)dimensional models created by the RSSDA Lab it became possible to read the three documents almost completely. All turned out to be court verdicts acquitting defendants of various misdoings. The exact nature of the accusations is not described. The documents contain information on payments of court fees by acquitted defendants (the fee is variously called «vykladnoe», «vyhod», and probably «vyhodnoe») and list witnesses (six for each case).
Статья посвящена выходным записям и маргиналиям Архангельского евангелия 1092 г. Рассматриваются три записи писца Мичка: криптограмма из пяти вписанных в крест букв, запись о заставке покоем и пространная покаянная выходная запись, начало которой повреждено; дается полное прочтение датированной выходной записи пресвитера Петра, использовавшего в ней нестандартные сокращения; публикуется находящаяся под ней маргиналия о ВЕРБЛЕНЫХ КРЕСТАХ, не привлекавшая ранее внимания исследователей; рассматривается запись Завида на последнем листе рукописи.
Aleksey A. Gippius, Savva M. Mikheev. Towards the reading of the notes in the Arkhangelsk Gospel of 1092
The paper focuses on the colophons and marginalia of the Arkhangelsk Gospel of 1092. The following three scribal notes of Michkо are considered: a cryptogram of five letters inscribed in the cross, a note about a П-shaped headpiece and a lengthy penitential colophon, the beginning of which is damaged. A full reading of the dated colophon of presbyter Peter, who used non-standard abbreviations in it, is given. The first publication of a marginalium about “verblenye” crosses is offered. The note of Zavid on the last page of the manuscript is analyzed.
Видеозапись доклада: https://www.youtube.com/watch?v=cmV6Z5Jnmjs
Savva M. Mikheev. An unexpected find in the margins of a 12th century Menaion from Novgorod: A record of the founding of the Pskov
Trinity Cathedral by Vsevolod Mstislavich
The paper offers the first publication of an 1123 or 1133 record of the founding of the Pskov Trinity Cathedral by the Novgorod prince Vsevolod Mstislavich. The text was found in the margins of a May Menaion from the St. Sophia collection of the Russian National Library (No. 203). Originally, the manuscript was the property of the Novgorod Annunciation monastery at Myachino.