Typikon

"Студенички типик Светог Саве" (аутора М. Анђелковић) је уводна студија новог тројезичног издања Студеничког типика (Манастир Студеница 2018). На три језика (српски, енглески, руски) издање садржи уводну студију, нови превод целог Типика са српскословенског, и Регистар библијских, богослужбених и светоотачких навода и упоредних места. На крају књиге налази се фототипско идање Типика.

The participation of women in Byzantine Offices has aroused the interest of researchers in various aspects. On the one hand, their active part during Worship as Deaconesses within sacred rituals. On the other hand and in relation to the art of chanting, women are identified as singers or composers of sacred music. As a whole, ‘women in Worship’ is still being investigated as an interdisciplinary topic. The present paper focuses on the possible inclusion of Deaconesses in Chanting.
When dealing with the chanting part of the Offices, the female presence as a member of the Choir of the byzantine secular churches has been documented since 2005, through the function of the Askētēria. They were semi-monastic communities, living around churches, chanting in Offices but mainly serving the burial procedures, being paid according to the Justinian legislation. Their presence, under various terms, can be traced back to the first Christian centuries. This type of secular monasticism was characteristic of the Byzantine Monasticism that was based upon the rules of Vasileios the Great. Along with the Askētēria, the present survey investigates the probable participation of Deaconesses in Chanting through historical and iconographic sources, along with rubrics of Liturgical Typika, Euchologies and Foundation Documents.
Firstly, the terms related to the salaried chanting women of the secular temples of Byzantium are briefly presented and documented: namely Parthenoi, Adousai, Graptai, Myroforoi (Myrrhbearers), Askētēria - Askētriai - Askētēriai, kanonikai. These terms, based upon their context and intersection with other sources, indicate the firm exclusion of the above-mentioned women from the lay ones and their inclusion in the extended notion of ecclesiastical orders. These women are sometimes depicted in hagiographic types mainly of the Amomos and the Akathistos Hymn. More specifically, their depiction in the Akathistos is directly linked with its integral part in the Presbeia service, which was the main duty of the Graptai with the collaboration of the Orphans of the Pantokrator monastery.
Secondly, the unclear use of the term kanonikai both for the Askētēria and the Deaconesses is identified in several cases, without this fact meaning any attempt to equate the different church members. Moreover, the equation of Askētēria and Parthenoi is observed. The use of common terms derives from their monastic or semi-monastic background, which is obvious in the terms themselves or is elaborated by rubrics of Euchologia. These facts in addition to the common living space of Deaconesses and Askētēria around the church, their common positioning during Worship, and the corresponding chanting duties of Deacons attest to the inclusion of the Deaconesses among women voices that chant in secular churches of Byzantium.

Getting Eucharistic Bread at Holy Liturgy: between dignity and humbleness. Defending the proper understanding of the theological meaning of a liturgical gesture. Starting from some changings of rubrics in the last edition of the Liturgikon (2012), concerning the formal gesture of receiving Communion, this study evokes the historical evolution of an old Byzantine liturgical principle: liturgical humbleness. Based on an earlier study of the liturgist Robert Taft, our liturgical reflections on the lines of the romanian Liturgy reminds those people eager to know better the history of the Liturgy, that each of the liturgical gestures are grounded on solid arguments, even though today we have forgotten the logic behind them; and, once again even we should know better the past, but we cannot live into that past.

International Conference on Current Research in Liturgical Studies co-hosted by the School of Social Theology and Christian Culture of the Aristotle University of Thessaloniki and the School of Theology of the University of Eastern Finland (May 10-12, 2021). During the Conference the 5th Annual Ioannis M. Fountoulis Lecture will be offered by the Abbot Elder Ephraim of the Holy Great Monastery of Vatopedi. To register visit the website of the Laboratory for Liturgical Studies AUTh: http://elm.past.auth.gr/?page_id=1174

This monograph is a comprehensive research of the Cyrillic copies of the Jerusalem Typikon created between the last third of the 15th and the second third of the 17th century. Applying codicological analysis, the author examines these copies as complex historical and cultural sources. As a result, the monograph distributes the existing Cyrillic copies between various categories and points at their common and different features. The author demonstrates how paper filigree, writing technique, decoration, and binding could help determine the copies' creation time and place. Attention to the copyists, customers, and contributors allows one to identify all those directly related to these books. The monograph reconstructs the history of the use and migration of the Cyrillic copies of the Jerusalem Typikon from the moment of their creation until today. It gives the reader the complex picture of why these copies constantly migrated, and who bought and donated them to the churches.
This monograph could be of interest to historians, liturgists, codicologists, philologists, librarians museum employees, and those interested in source studies and local history.

До данас сачувани српски преписи литургијских зборника који садрже химнографски материјал настали у 13. веку нису бројни, али имају значајну улогу у проучавању не само рецепције преводне византијске химнографије код православних Словена него чувају и најстарија оригинална дела словенских аутора с краја 9. и првих деценија 10. века (Климента и Наума Охридских, Константина Преславског). Они су, исто тако, и поуздан сведок о обредном животу Српске Цркве у овом раном периоду. У томе се посебно истиче неколико српских минеја (Београд, НБС 647; Београд, САНУ 361; Света Гора, Зограф 53; МОсква, ГИМ Хлудов 156). Током 13. века преписано је и неколико српских триода (РНБ, F п I 68, РНБ, F п I 92), али они нису у довољној мери проучени. Октоиси су сачувани тек од краја 13. века, али садржај рукописа овога типа из тог времена, а и нешто познатијих - из прве половине 14. века - потврђује заступљеност дела ране словенске химнографије и у овим литургијским књигама.

The paper describes the corpus of the sources belonging to the scientific libraries and museums in Ukraine. The research finds out sixty-three Cyrillic copies of Jerusalem Typikon from the last third of the 15th – first third of the 17th centuries. The copies of the Jerusalem Typikon represent main Ukrainian regions of developing manuscript codices – Halychyna, Volyn, Kyiv, Podillia, and Russian. The paper characterizes the history of receiving of the manuscripts by libraries and museums, which was connected with the geographies of primary existence and further migrations of the codices. The diversity of the codices informs us of payer’s specialties, their practice and history of the liturgical life of Orthodox Church with regional features, and about book users, their level of religious consciousness, daily-life, a culture of manuscript writing, reading and using.

Најстарији српски минеји, који су настали током 13. и у првим годинама 14. века и који припадају корпусу литургијским књига дојерусалимске традиције, у знатној мери се разликују од оних који су усклађени са захтевима Јерусалимског типика. Разлике се могу пратити на више равни - у оквиру календара, у структури и саставу појединих служби, као и у појави различитих служби за истог свеца.

Statute of ecclesiastical service: Bilоstok Statute.

The article provides general characteristics of Cyrillic manuscript church statutes, in particular the Study statutes, into the type of which we classify the investigated Bilоstok Statute. Marginal notes, stamps and labels, revealing the history of the codex existence, are investigated. In the 17-18th centuries it belonged to the Bilоstok monastery, in the 19th century it was deposited in the library of the Volyn Ecclesiastical Seminary, and from the 30s of the 20th century – in VNLU. The specifics and peculiarities of the artifact structure and content are demonstrated. Comparison of the Bilоstok Statute with a much older printed Statute of 1610 has allowed to reveal the following distinctions: the codex starts with the very statute of daily service; then Mark chapters totaling 81 units follow (in the printed version – 144); in the main part there are placed the Menology, the services of the Lent, of the Pentecost and of the Fast of Peter and Paul. It was determined that in printed variants of a book of this type the rubrics depicting norms of monastic life did not feature, in particular those concerning the monastic cell statute, general prayer, fasts, bows, general
meal and various monastic needs, and also preaching and rules of Saint Fathers.
Key words: Statute of Ecclesiastical Service, Bilоstok Statute, Bilоstok, manuscript Statute of the 17th century.

Giles Constable remarquait que parmi les habitants de l'Occident à la période médiévale, les moniales et les moines possédaient sans nul doute le mode de vie le plus fortement rythmé par des cérémonies et par des rituels 1. La remarque semble encore mieux s'appliquer au koinobion byzantin, et l'on peut même parler, comme nous allons le montrer ici, d'existence ritualisée. Le maître des rituels semble moins le supérieur du monastère que le typikon, livre portant les prescriptions disciplinaires et liturgiques, qui façonne aussi bien le quotidien que les événements exceptionnels de la communauté. Timothée, auteur de l'Hypotypose du monastère de la Théotokos Évergétis, éclaire ce qui préside à sa rédaction : en plus de la description de la sainte liturgie, il veut fournir « tout le reste de votre manière de vie, en ce qui concerne à la fois l'âme et le corps » afin que les moines puissent vivre sans erreur 2. La dimension sacralisante du typikon et sa fonction rituelle sont soulignées par le fait que le livre était lu solennellement par les novices puis par la communauté monastique entière, parfois plusieurs fois par an. Pour la Théotokos Évergétis, le typikon du fondateur doit être lu au début de chaque mois pendant le repas commun, pour le profit spirituel des moines, sacralisant d'autant la règle du fondateur 3. Pour le monastère fondé par Michel Attaliate à Constantinople, la forme testamentaire va de pair avec un profond souci de sauvegarder l'indépendance du monastère qui se présente comme une fondation familiale. * Le sujet a été choisi pour honorer la mémoire de ma directrice, trop tôt disparue, Évelyne Patlagean, qui aurait sans doute accueilli de manière taquine l'approche peu politisée ici adoptée. En effet, malgré l'étendue de ses domaines de recherche, ses réflexions sur l'hagiographie et la liturgie italo-sicilienne, malgré aussi sa prise en compte des questions sociales et de l'histoire des juifs, Évelyne Patlagean en était arrivée à la conclusion que vers le politique tout convergeait, et qu'hors du politique, l'histoire faisait des détours. Cependant, comme l'une de ses nombreuses qualités était d'autoriser à ses étudiants, autant qu'à elle-même, la plus grande liberté intellectuelle, j'espère que ce traitement ne lui aurait en définitive pas déplu. 1. G. Constable, The ceremonies and symbolism of entering religious life and taking the monastic habit from the fourth to the twelve century, dans Segni e riti nella chiesa altomedievale occidentale, 11-17 aprile 1985 (Settimane di studio del Centro italiano di studi sull'alto medioevo 33), Spoleto 1987, p. 771-834, ici p. 772. 2. Hypotypose de la Théotokos Évergetis (abrégé ensuite EvHyp), l. 7-12 ; éd. et trad. : P. Gautier, Le typikon de la Théotokos Évergétis, REB 40, 1982, p. 5-101, ici p. 15. 3. EvHyp 43, p. 91, l. 1311.

The purpose of the study is codicological and textual research of the 41 Cyrillic manuscript fragments of Przyb. 299/71 from the collection of the Jagiellonian Library in Kraków (Poland). The research methodology applies general scientific methods of analysis, synthesis, induction and deduction, and specific methods for the study of manuscripts. Textology helps organize and identify the texts from the fragments; with a watermark method it is possible to find out the time and place of paper production; methods of palaeography and codicology support a localization a territory of the manuscript’s production. The scientific novelty. The fragments were found in the binding of the Cyrillic print book St. dr. 589 840 III. The article’s first task was to attribute the old print book in which the manuscript fragments were found. It allows to establish the approximate time of the manuscript separation as the 18th century. The identification of the manuscript text helps replace the fragments in the correct sequence. The codicological and palaeographic parameters of the fragments show the place and time of their creation. Conclusions. The article argues that the first edition of Вослѣдованiѧ праздникѡмъ... was published in Cyrillic types in 1741 by Basilian Fathers of the Pochaiv Monastery. The textual attribution shows that the fragments originally were parts of three different manuscripts: Festal Menaion (35), Jerusalem Typikon (2), and another liturgical book (4). The paleographic research concludes that all three fragments were rewritten in the Church Slavonic language by a semi-constitutional type of writing, typical of Early Modern Halychyna. The watermarks of Festal Menaion allow to identify the time of manuscript production as the beginning of the 16th century. The obtained results open up prospects for further search for codices from which the fragments originated. This paper is a case study on fragments from liturgical codices, promoting the publication of new sources, attribution, research, and digitization. The comprehensive study of the manuscripts’ fragments goes alongside the old print book, which was bound together for a long time in the shared sacred space. As the result of the research, it is possible to reconstruct the manuscript codex before the damage and separation for the binding purposes.

ENGLISH ABSTRACT
A typikon, stored in the National Library of the Univeristy of Turin under the signature C III 17 (gr. 216), portrays the industrious cultural activity of the monastery of St. Nicholas of Casole (gr. ton Kasoulon), founded in 1098/99 by the monk Joseph, thanks to the patronage of Bohemund, prince of Taranto and Antioch, about a few miles south of Otranto (Lecce), in the south-eastern tip of Italy. According to the testimony of the manuscript, it can be given a broad outline of the scriptorium's daily activity as a crucial centre of culture and knowledge's transmission through the manuscripts' copying. This factor allowed a substantial diffusion of texts both in the religious either in the secular milieu, by making the Hydruntine coenobium to become one of the Byzantine culture's most outstanding centres in Southern Italy.
--------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------
RESUMEN ESPAÑOL
Un typikón, conservado en la Biblioteca Nazionale Universitaria de Turín bajo la signatura C III 17 (gr. 216), retrata la laboriosa activiad cultural del monasterio de San Nicolás de Casole (gr. ton Kasoulon), fundado en 1098/99 por el monje José, gracias al patronato de Bohemundo, príncipe de Tarento y de Antioquía, unas pocas millas al sur de Otranto (Lecce), en el extremo sureste de Italia. A partir del testimonio proporcionado por el manuscrito, se puede reconstruir la actividad diaria del scriptorium como centro neurálgico de cultura y transmisión del saber mediante la copia de manuscritos. Este factor permitió una considerable difusión de textos tanto en el ámbito religioso como en el laico, convirtiendo el cenobio hidruntino en uno de los centros más eminentes de cultura bizantina del sur de Italia.

Апстракт: Рукопис Хиландар 307, триодни стихирар с краја XII века, један је од најстаријих словенских рукописа који се чувају у манастиру Хиландар. Рукопис није сачуван у целости - недостаје његов почетак у којем су се налазиле стихире Ускршњег циклуса; у сачуваном делу, налазе се стихире из Пентикостара. Написан је рускословенским језиком. Рукопис припада најстаријем фонду манастирских рукописа, а ту је вероватно доспео још у почетној фази формирања библиотеке. Његово присуство у српском манастиру потврђује да није било језичких или практичних литургијских препрека за његову употребу у оквиру богослужења. Будући да у српској писаној традицији нема сачуваних стихирара као посебних литургијских књига садржај овог рукописа је веома занимљив. У овом раду истражујемо однос између стихирара и одговарајућих служби у најстаријем српском триоду, преписаном у првој половини XIII века, а који се чува у Руској народној библиотеци у Санкт Петербургу (F.п.I.68). Као примери одабране су две службе - служба на Преполовљење празника и служба Светим Оцима Првог васељенског сабора. Већ почетно детаљно поређење открива различите преводе текстова који се јављају у оба рукописа. Такође, установили смо да се само део стихира из стихирара појављује у целовитим службама у триоду, у којим стихире чине само један део службе.
Кључне речи: стихирар, триод, служба, Хиландар, типик, Преполовљење празника

Abstract: MS Hilandar 307, a triodion sticherarion from the late 12th century, is one of the oldest Slavonic manuscripts kept at Hilandar. The manuscript has not survived in its entirety - it is missing the first part which contained stichera of the Lenten cycle; the extant part contains the pentecostarion cycle of stichera. It was written in the Russian recension. Tha manuscript has probably been kept at the monastery ever since its establishment and could have been even procured by St. Sava at the time of the formation of the monastery library. Its presence at the Serbian monastery confirms that there were no linquistic or practical liturgical obstacles to its use in religios services. Since the Serbian manuscript heritage does not include surviving sticheraria as a type of liturgical book, its content is highly interesting. This paper explores the interrelationship between the sticherarion and corresponding services in the oldest Serbian triodion, copied in the first half of the 13th century and now kept in the National Library of Russia in Saint Petersburg (F.п. I.68). Two services were selected as examples - the service for the Mid-Pentecost (Midfeast) and the service to the Holy Fathers of the First Ecumenical Council. An initial careful comparison already reveald the apperarance of different translations of the texts shared by both manuscripts. Also, it was found that only a part of stichera in the sticherarion appear in full triodion services, in which stichera make up just one segment of the service as a compex hymnographic ensemble.
Keywords: sticherarion, triodion, service, Hilandar, Studite Typikon, Pentecost

The article is dedicated to research of the oldest survived Cyrillic copy of Jerusalem Typikon of the last third of the 15th century. The author investigates the problem of its dating, localization of its origin and use. The paper also lists the names of the owners and describes the transfer of the manuscript from Russia to Ukrainian Lviv. The ignorance of the codex by researchers and a lack of publications prompted this scientific study based on a codicological analysis of the external and internal features of the manuscript with methods of the auxiliary sciences of history. The paper argues that the codex is a complex artifact of culture and history.

Old Believers or Old Ritualists have been struggling for ages after the Schism to preserve traditions that are
deeply rooted in the byzantine origins of Russian Chant. The present paper aims to demonstrate that
contemporary audiovisual rituals may serve as a supplementary source for scholars investigating byzantine
performance practices if combined with Typika and iconography. The Divine Liturgy of St. Chrysostom from
the town Rzhev (2017) and a performance of znamenny chant by Old Believers Choirs in the Pokrovsky
Catherdral (Rogozhskoe, 2014) will be the case study. The paper will compare extant Old Believers’ choral
practices with the several deep notions of forming, performing, and training a byzantine chorós. For
instance, the alternation between the intoning soloist and a certain semichoir, consisting of an exact vocal
range and timbre, the crucial role of the conductor in the center of the nave, using a baton and intoning,
along with the side conductors and the occasional gathering of both choirs in the center. Also, the way
women serve the left choir as the byzantine asketéria did, both antiphonically but also in the way they were
depicted, the incorporation of young children, even infants, as the Orphans were in the byzantine secular
chanting and the simultaneous educational procedures that take place along with the actual chanting.

Copies of the Jerusalem Typikon of the 17th century: Dating, Scribers, Localization and Provenance (the case study of the Institute of Manuscript of Vernadskyii National Library of Ukraine)
The detailed scientific attribution of twelve cyrillic hand-written 17th-century copies of Jerusalem Typikon from Vernadskyi National Library of Ukraine is conducted. The examination of research history of these manuscripts has actualized several unsolved problems. The detailed watermark investigation of manuscripts’ paper has allowed to figure out the date of its creation. The dates of finishing the handwritings, mentitoned in the four copies, are proven by philigranologic data. The chronology of the investigated Jerusalem Typika embrace the first third if the 17th century. The scrupulous research of the manuscripts has allowed to figure out the certain regions they were created in, even the exact places in some cases. The 17th-century cyrillic copies of Jerusalem Ecclesiastic Typikon from the Institute of Manuscript are represented by various regions of Ukraine and Russia. The local differences of these artefacts are helpful in understanding the variability of production and design of manuscripts. With the reference to manuscripts’ colophones some names of the scribes are revealed, as well as their places of origin, social state and profession. The information, which marginal inscriptions (provenientia) contain, has helped to reconstruct the use of manuscripts, to restore the motivation of its purchase or donation to the certain churches and its financial value at the moment of purchase. The existing old library codes, stamps, exlibrises or stickers has become the source of migration routes data of the 17th-crntury copies of Jerusalem Ecclesiastic Typikon till the very moment of their arrival to the Institute of Manuscript of Vernadskyi National Library of Ukraine. The fulfillment of the tasks assigned, as well as the usage of various research methods, contrbutes to the asceretainment of the scribes’ names, places and dates of creation and use of manuscripts.

Stanislav Voloshchenko. Krekhiv Statute of the 17th century: codicological description of the manuscript

In the article reconstructed is the history of creation and use of hand-written Ecclesiastical Statute from Krekhiv (near Lviv) St. Nicolas Basilian monastery, made in the first third of the 17th century. Codicological description of the manuscript is conducted; its structure, material and size are investigated. Organization of pages, type of writing, styling and content are analyzed. Moreover, the book binding is described, the notes within the manuscript are recorded and integrity of the codex is specified.

Key words: Krekhiv, Ecclesiastical Statute, codicology.

The article reconstructs the history of creation and use of hand-written Ecclesiastical Statute from Krekhiv (near Lviv) St. Nicolas Basilian monastery, which was made in the first third of the 17th century. The codicological research of manuscript is conducted, its structure, material and size being investigated. The organization of pages, type of writing, styling and content are analized. The book cover is also described, the notes within the manuscript are recorded and integrity of the codex is specified.

Автореферат дисертації на здобуття наукового ступеня кандидата історичних наук за спеціальністю 07.00.06 – історіографія, джерелознавство та спеціальні історичні дисципліни.

Дисертаційна робота захищена 24 вересня 2020 р. на засіданні спеціалізованої вченої ради Д 26.228.01 в Інституті української археографії та джерелознавства ім. М. С. Грушевського Національної академії наук України.

Дисертація присвячена комплексному кодикологічному дослідженню кириличних списків Уставу церковного Єрусалимського XV–XVII ст. Рукописні пам'ятки вивчено як цілісне історичне та культурне джерело. Дослідження кодексів дозволило типологізувати наявні списки XV–XVII ст., виявити спільні та відмінні риси у побудові структури. Опрацювання філіграней паперу, письма, художнього оформлення блока та особливостей його оправлення дало змогу датувати манускрипти і визначити регіони переписування. Дослідження осіб переписувачів, замовників і вкладників, дозволило встановити коло людей, які безпосередньо пов’язані із досліджуваними книгами. Реконструкція історії їх функціонування від моменту переписування до часу надходження до сучасних місць збереження дало розуміння, як вони переміщувалися, що зумовлювало це явище, а також як вони повторно купувалися і вкладалися в інші храми.

Jerusalem Typikon: codicology study the copies of the 17th century from the Collection of the Institute of Manuscript of the VNLU.
The article deals with the complete codicology study of the twelve Cyrillic copies of the 17th century of Jerusalem Typikon from the collection of the Institute of Manuscript of the Vernadskyi National Library of Ukraine. The research also covered the format of the codices, the page-layout for finding out the reader’s preferences. The author describes the paleographical features of the hands. The article studies the decorations of the coves. The author names the dates, places, materials, constructions, techniques of decorations, and analyses the depictions on covers done with different bookbinders’ instruments. The most important part of the research was the condition study of the codices and the processes of the repairing during the active using at the churches. This examination shows that the copies of the Jerusalem Typikon of the 17th century were actively read and used.

The partaking of fish on Wednesdays and Fridays, during Pentecost, is a liturgical issue of high relevance, because it concerns many faithful of our Church, especially because this liturgical specification was generalized and introduced in most church calendars. Unfortunately, there has not been extensive research on the specification “partaking of fish”, which we encounter in the church calendar, although the way it was understood was different.

Ecclesiastic Typikon from the Scientific Library of Kyiv University: Attribution of Manuscript

The principles of scientific attribution of liturgical cyrillic manuscripts, which has been worked out by author, are examined. The thorough study of Jerusalem Ecclesiastic Typikon from the rare books and manuscripts department's collection of Maksymovych Scientific Library of Taras Shevchenko National University of Kyiv is conducted. The stages of manuscript attribution are analyzed, including the date identification and localization of its origins and use.
The type and the title of the codex have been identificated by the analysis of book's texts. The linguistic variant of Church Slavonic language, used for re-writing the copy, is revealed, which has helped to localize the place of creation. Detailed watermark analysis of paper, which the copy had been made of, has allowed to estimate date range of its production. The problematic ascertainment of the date of creation has been also supported by the analysis of the textual sources, studying of palaeographic peculiarities of cyrillic script book, the inner book's decorative features. The problem of binding production date, its construction, materials and design, is formulated. The state of preservation of manuscript is analysed, which led the author to understanding the extent of book's relevance for its readers. The history of manuscript restoration and its stages have been studied. The places of use and migration of the copy are revealed on the basis of provenance examination up till its arrival to Maksymovych Scientific Library's rare books collection.

Апстракт: Књига триод садржи службе покретног годишњег цилкуса, од Недеље митара и фарисеја до Недеље свих светих тј. до прве недеље после Вазнесења. Књига је добила назив по скраћеним канонима који се састоје од три, ређе и четири песме (оде). Триод се постепено формирао током дугог временског периода, а одликује се нестабилним саставом и богатством химнографског материјала који је у различитим периодима улазио у његов састав. Управо због обима ова се књига дели на два дела-Посни и Цветни триод (Пентикостар). Овакво стање одразило се и на словенске триоде. Сматра се да је превођење триода започето још у Моравском периоду, а затим настављено на јужнословенском подручју после бегства од прогона Методијевих ученика из Паноније. На основу сачуваних извора закључено је да је превођење триода тј. његовог другог дела-Пентикостара) дело Климента Охридског. Српски триод из прве половине XIII века (РНБ F. п. I. 68) близак је најстаријим сачуваним словенским триодима те чува елементе који га приближавају ћирилометодијевској традицији. Овај рукопис садржи најстарији препис службе Првом васељенском сабору која је предмет истраживања.
Кључне речи: триод, служба, Климент Охридски, Први васељенски сабор, типик, рукопис, XIII век.

The Cyrillic copy of the Jerusalem Typikon of the beginning of the 17th century is investigated from the collection of the Vernadskyi National Library of Ukraine. On the base of the colophon and margins information, the author reconstructs the place of origin of the codex, which was Trinity Lavra of St. Sergius, where it was created in 1603. The names of the scriber and the customer are restored; the first one was the monk and clerical, the second one was the abbot the monastery. The analysis of the text information let discover the history of the existence of the manuscript and the migration from Russia to Ukraine. With the analysis of the water-marks, the dates of the codex were proved, the paper of the manuscript belongs to the end of the 16th century – beginning of the 17th century. The author shows the codicological and palaeographical features of the codex. The formula of the quires and foliation was reconstructed. The signatures of the quires are from the dates of the codex, but the foliation was done in the 19tn century. The special focus of the article was on the characteristics of the page organization of the manuscript, the palaeography of the hands was investigated. The author states, that four scribers created the Jerusalem Typikon, but the main among them was Danilka Gavrilov. The article characterizes the elements of the ornamentation of the manuscript, e.g. four golden headpieces, and studies the material, construction and decoration of the cover. The analysis of the cover features let find the place of the origin - Trinity Lavra of St. Sergius. The research focuses also on the conditions of the codex as the source for the history of reading during its direct primary using.

Апстракт: Рукопис бр.608 хиландарске збирке, служабни минеј за децембар, преписан је крајем XIII века. Ранија истраживања су утврдила да се у овом минеју налазе и литургијска упутства преузета из Евергетидског типика. Тиме је потврђено да је и синаксар овог типа био преведен на српскословенски језик, те да је свакако регулисао богослужење у Српској цркви у време настанка поменутог хиландарског минеја, а свакако и раније, током XIII века. Поред елемената евергетидског богослужења, које се огледа у присуству карактеристичних служби (панахиде и павечернице) између вечерње и јутрења, у овом рукопису се појављују и одређене новине које указују на постепено продирање Јерусалимског типика у литургијску праксу. У том смислу посебно је интересантна служба 9. децембра (Зачеће свете Ане), у којој се преплићу елементи евергетидског и јерусалимског компоновања једне службе.
Кључне речи: Хиландар, минеј, децембар, Евергетидски типик, Јерусалимски типик, панахида, служба, света Ана

Lithia is a service that suffered in time more than one changes and influences. For instance, “the blessing of the bread” expresses no more than the faithful’s desire to participate more intensely in the Church services, throughout their sacrifice of bread, wheat, wine and oil. As a result, this custom especially adopted by the parish churches (in Greece, Romania, Bulgaria and Serbia), as well as in some monasteries (in Romania and Syria), is likely to shed light on only the narrow-minded understanding of the structure and elementary meaning of Lithia, which underwent notable changes “aiming” at both its structure and ceremonial, as well as its original significance; hence it is that the procession of yore has remained stationary today, and the stopping in a stationary attitude, i. e. the ancient “ceremonial of prayer”, has turned into a solemn blessing of the five loaves of bread, the wheat, the wine and the oil. Accordingly, the procession (litany) of yore, with its original penitential meaning, was done away with.

The present translation of the Protheoria of the Typikon provides to the English reader a general overview of the structure of the services as they are to be properly ordered for use in the parishes of the Orthodox Church. The general guidelines set forth in the Protheoria, while at times confusing, still go a long way in revealing the underlying foundations that make up the taxis, or Order of the divine services as they have come to be practiced in the parish environment. It is hoped that the present translation of this important and historically significant Protheoria will be a helpful and practical contribution to an essential Orthodox liturgical library in the English language.