Sosulin, Ilya S

Panin L.G.

The article attempts to approach the scientific definition of that we traditionally define as the Church Slavonic language, often forgetting about those parameters that make it a specific phenomenon and in demand for more than a millennium. Moreover, these parameters are determined primarily by the textual nature of the Church Slavonic language. It exists in the form of texts, always ready to be reproduced, which represent the vocabulary and grammar of the entire history of its being. Apparently, the main hallmark of the Church Slavonic language is the presence of tradition as the main stabilizer of its existence, in contrast to the norm, which mainly preserves and ensures the unity of the language in modern times. The factual material is the data of several masterpieces included in the miscellany of the 15th century (No. 185) from N. Tikhonravov’s MSS collection of the Russian State Library in comparison with the “control” copies.

Pichkhadze A.A.

The article describes the functioning of predicative participles in the Questions of Kirik, Savva and Ilya, created in Novgorod in the middle of the 12th century. The material of the monument reflects the functioning of predicative participles in Old Russian language quite completely. Among the participial constructions attested in the Questions, there are some that originated in the Indo-European era, their distinctive feature being the capacity to fill the valency of the main verb. They include two constructions with verbs of perception, thought and speech – the nominative construction and the accusative with participle, as well as two constructions, in one of which the participle depends on phase verbs or verbs close to them in meaning, and in the second one denotes the cause / reason. The use of these archaic constructions in the Questions is limited. The Balto-Slavic innovation – the participial clause attached by indefinite pronouns in contexts of free choice – is used more widely. The participial immediate anteriority construction has already appeared in East Slavic. The most frequent in the Questions are participial clauses with adverbial meaning. The data of the Questions testify to the fact that by the middle of the 12th century predicative participles had already largely become indeclinable.

Vasileva O.V.

Archimandrite Antonin (Andrei Ivanovich Kapustin; 1817–1894), a native of Baturino village in Perm province, a graduate of Kiev Theological academy, from 1865 up till his death was in charge of the Russian Orthodox mission in Jerusalem. He could gather a huge collection of manuscripts which, according to his testament, was sold to the Imperial Public Library in St. Petersburg (National Library of Russia of today). At the moment not less than 1301 items of his collection are kept in several funds of the Manuscript Department, namely, 47 Greek, 21 Slavonic, 1 Syriac, not less than 57 Arabic, 4 Armenian, 2 Ethiopian handwritten books and 1 Mongolian document, as well as 1168 Hebrew scrolls, codices, fragments and documents which composed a separate fund.The article is dedicated to the complex of 45 Arabic-Christian manuscripts datable to the XI–XIX centuries, which include Biblical texts, liturgy, and theology, mostly translated from the Greek language. The collection gives a good opportunity for a study of the Arabic-Christian manuscripts’ textology, paleography, codicology and the history of the book in Levant.

Baranov V.A.

The article is devoted to issues concerning use of textual data of the historical corpus Manuscript (www.manuscripts.ru), containing transcriptions of medieval Slavic manuscripts of the 10th–15th centuries, in historical and linguistic studies. The capabilities of the corpus manager modules for extracting and visualizing linguistic units and their primary analysis are demonstrated. Special attention is paid to obtaining quantitative and statistical information about the distribution and compatibility of words. The main part of the article is devoted to a new module of the corpus – a distributive dictionary designed to automatically identify words that are semantically similar in their semantics. The word2vec method became the basis of the dictionary procedures. The parameters of the search settings (selection of subcorpus, type of unit of analysis, quantitative or statistical evaluation of joint occurrence, etc.) and visualization of the result (number of analogues, magnitude of cosine distance, list, graph) allow us to solve various problems related to the study of lexical semantics in medieval Slavic texts. Quantitative and statistical characteristics of the words bran’ and rat’ are used as illustrative material.

Volkova T.F.

The article examines the issue of the family libraries of the Pechora Old Believer peasants and analyzes the materials of the database of the Pechora scribes from the Pozdeev family. They bring us the names of the owners of book collections, manuscript copyists, the last owners of handwritten and early printed books, who passed on to the archeographers the remains of the collections of their older relatives – scribes of the late 19th – early 20th centuries. These include, in particular, the Pozdeevs Efim Timofeevich, Ivan Larionovich and Yakov Ivanovich, who were engaged in the copying of manuscripts, the owners of book collections Alexey Alexeevich, Andrey Isaakovich, Mikhail Semenovich, Agrafena Petrovna Pozdeev. The article provides descriptions of those handwritten and early printed books that were read or copied by the Pechora peasants. The materials of the reports on the archaeological expeditions of the Pushkin House recreate the atmosphere in which the meetings of Leningrad archaeographers with the last owners of the remains of the family libraries took place. Our information about the bookmen from the Pozdeev family is supplemented by records on handwritten and early printed books about their belonging to representatives of this family, as well as reporting some everyday details of their peasant life.

Kazantseva T.G.

The object of consideration in this article is the singing Obikhod znamenny notation, published at the turn of the 19th–20th centuries by the famous Old Believer publisher, polemicist, polemicist, apologist for his consent, mentor of the Novopomorsky community in Tula D. V. Batov. It is of interest not only as the first experience of printing znamenny books by the non-priest movement Old Believers, but also as a musical monument of the still insufficiently studied late stage of the evolution of ancient Russian musical culture. Obikhod, like other hectographed publications by D. V. Batov, have a number of features, one of which is the novoistinnorechnay (now true speech) edition of the hymnographic text, which was not the universally accepted result of a long process of reforming liturgical singing among representatives of the Pomorian and Fedoseyan communities. The second feature directly related to the Obikhod was its division into two independent books: “The Obikhod of Znamenny Hymns” and “Znamenny Hymns of the Triodion and the Penticostarion”.

Shilova I.A.

The Purpose of this Study was to determine who was the author of the Homily for Palm Sunday. The homily was preserved in a single copy - the manuscript of the Synaxarion of the 16th century from the collection of the Russian National Library (F.I.723). The title of the text indicates that its author is John of Rostov, but the problem is that the Rostov see was occupied by two bishops with the name John, who could have written this work. The question of the attribution of the teaching has not yet been finally resolved. For the first time, the chronicle news about John, who was the bishop of the Rostov land in 1190–1213, were analyzed. A connection has been discovered between the chronicle information about the arrival of John of Rostov in Vladimir on March 16, on the eve of Palm Sunday, and the theme of Flowering Week, which he chose for his first Sermon. It was established that when creating his teaching, John of Rostov turned to the texts of Words on the Bright Sunday of Easter by John Chrysostom, Homily on the Palm Sunday by Cyril of Turov, and the Sermons On Holy Lentenness by Dorotheus of Gaza. Textual analysis of the instruction made it possible to identify its genre differences from other solemn sermons on the main Christian holidays. The work of John of Rostov contains a significant edifying part, its main themes being reflections on fasting and repentance. The text of the teaching is replete with indications for the current moment, for the days of fasting experienced by Christians. Unlike John Chrysostom and Cyril of Turov, John of Rostov in the text refers not to “brethren”, but to “children”, “his son”. An important part of the Homily is the author’s discussion of his role and tasks in the episcopal see. It has been established that the content of the sermon coincides with the description of the circumstances of the arrival of John of Rostov to the episcopal see in the chronicles and his subsequent actions to establish the veneration of St. Leontius of Rostov. A hypothesis has been put forward that the Homily for Palm Sunday was delivered by bishop John of Rostov in the Assumption cathedral in Vladimir on March 18, 1190, on the day of the celebration of the Entry of the Lord into Jerusalem. This was not just a solemn word on the occasion of one of the twelve feasts, but the first address to the flock of the new bishop.

Garzaniti M.

From the end of the fifteenth century, a wider presence and use of the Apocalypse can be observed in Russia, probably due to cultural influences from the West, where this New Testament book and its exegesis were much more widespread in the context of medieval prophethood and reform trends. Certainly, the question of dating the end of the world, which troubled the consciences of the time and which in the East Slavic world appears to be connected to the question of the seventh millennium (1492), had to play an important role.It is in this context that the author proposes to interpret the different use of the image of the Apocalyptic Woman found in the writing On offences against the Church, in the Letter of the Pskov starec Filofei to the d’jak M.G. Misjur’ Munechin, as well as in the Discourse on instability and chaos by Maximus the Greek. While in the former, the anonymous author keeps the eschatological horizon in the foreground with a strong appeal to fidelity to the Christian tradition not only in doctrinal, but also in moral terms, in his Letter, the starec Filofej adopts this image to illustrate his idea of the transfer of the Christian Church and at the same time of imperial power to Moscow. In his turn, the Athonite monk transforms the image of the woman into a figure of the charisma of power, constructing a dialogue in which the protagonist Vasilija illustrates the moral decadence of the empires and kingdoms of his time by calling for the conversion of the rulers and following an approach that remains alien to the idea of the Third Rome.

Korogodina M.V.

The Story of Barlaam and Josaphat is one of the most popular Middle Age texts. The legend is known in different languages, including several Slavic translations. The Bulgarian translation of the Story is dated the 14th century. It comes to Rus’ no later than the beginning of the 15th century as the oldest copy of the Bulgarian translation of the Story is dated by this time (Russian Academy of Sciences Library, the collection of Pavel Dobrochotov, Ms 37). This manuscript staid in the Grand Duchy of Lithuania for a long time. There is a question if the codex was written in Lithuanian territories, or it was brought there from the Muscovite State. There are some unusual features in the manuscript, as writing a half of the letter on the edge of the line or cinnabaric letters in the middle of the word. One can meet the same features in the Russian North-West manuscripts made in different centers, from Pskov to Belozerie. This let us to suppose that the oldest copy of Bulgarian translation of the Story of Barlaam and Josaphat was written in the Russian North-West region and was brought in the Grand Duchy of Lithuania in the 15th – 16th centuries.