5 research outputs found
βΠΠΏΠΎΠΊΡΠΈΡΠΈΡΠ΅ΡΠΊΠ°Ρβ Π½Π°Π΄ΠΏΠΈΡΡ Ρ ΠΠ°Π½Π³ΡΠΏΠ° ΠΈ ΠΎΠ±ΡΡΠ΄Ρ βΠΈΠ·ΠΎΠ±Π»ΠΈΡΠ΅Π½ΠΈΡ Π²ΠΎΡΠ°β: ΠΌΠ°Π³ΠΈΡ ΠΈ ΠΏΡΠ°Π²ΠΎ ΠΌΠ΅ΠΆΠ΄Ρ ΠΠ½ΡΠΈΡΠ½ΠΎΡΡΡΡ ΠΈ Π‘ΡΠ΅Π΄Π½Π΅Π²Π΅ΠΊΠΎΠ²ΡΠ΅ΠΌ
The discovery of a Byzantine bread stamp inscribed with the text of PsΒ 29:8 in the ruins of Mangup Basilica in Crimea allows the authors of this article to revise the entire tradition of the Byzantine magical and folk βrecipesβ for revealing a thief; it is this context in which this verse is used in combination with a special bread. Prototypes of these recipes and procedures are attested in the late antique syncretic (pagan-Judeo-Christian) magical papyri, in which private persons are advised to detect thieves by means of special spells, used either on their own or in combination with bread and cheese, an image of an eye, birds, bowls of water, and laurel leaves. In middle- and late-Byzantine manuscripts, these procedures are still present but in βChristianizedβ forms, even to the extent that a bread-and-cheese (or just bread) procedure is sometimes described as a regular liturgical rite, performed in a church. In the meantime, there is evidence indicating that the Byzantine hierarchy had been struggling with this and other instances of using magical procedures under the cloak of the Christian liturgy, and, in particular, bishops had been expelling priests who used bread sortilege to determine guilt. However, in Western Europe, especially in Germany and England, where spells against thieves had also been known since antiquity, the bread ordeal (English: Corsnaed, German: Bissprobe) became an accepted judicial practice, and even found its way into the official law codes of 11th-century England. Quite surprisingly, a similar phenomenon is attested in Russia (Novgorod) in the early 15th century. Taking into account the Crimean bread stamp studied in this article, one can conclude that bread ordeals, prohibited in Constantinople, could have been tolerated in the Byzantine periphery, including Crimea, and that it is from these areas that this practice could have come to some Russian regions as well.ΠΠ°Ρ
ΠΎΠ΄ΠΊΠ° Π²ΠΈΠ·Π°Π½ΡΠΈΠΉΡΠΊΠΎΠ³ΠΎ Ρ
Π»Π΅Π±Π½ΠΎΠ³ΠΎ ΡΡΠ°ΠΌΠΏΠ° Ρ ΡΠ΅ΠΊΡΡΠΎΠΌ ΠΡ 29:8 Π² ΡΠ°Π·Π²Π°Π»ΠΈΠ½Π°Ρ
ΠΠ°Π½Π³ΡΠΏΡΠΊΠΎΠΉ Π±Π°Π·ΠΈΠ»ΠΈΠΊΠΈ ΡΡΠ°Π»Π° ΠΏΠΎΠ²ΠΎΠ΄ΠΎΠΌ Π΄Π»Ρ ΠΏΠ΅ΡΠ΅ΡΠΌΠΎΡΡΠ° Π²ΡΠ΅ΠΉ ΡΡΠ°Π΄ΠΈΡΠΈΠΈ Π²ΠΈΠ·Π°Π½ΡΠΈΠΉΡΠΊΠΎΠ³ΠΎ ΠΎΠ±ΡΡΠ΄Π° ΠΈΠ·ΠΎΠ±Π»ΠΈΡΠ΅Π½ΠΈΡ Π²ΠΎΡΠ° ΠΏΡΠΈ ΠΏΠΎΠΌΠΎΡΠΈ ΡΠΏΠ΅ΡΠΈΠ°Π»ΡΠ½ΠΎΠ³ΠΎ Ρ
Π»Π΅Π±Π°, ΠΏΠΎΡΠΊΠΎΠ»ΡΠΊΡ Π² ΡΠΎΡΡΠ°Π²Π΅ ΠΈΠΌΠ΅Π½Π½ΠΎ ΡΡΠΎΠ³ΠΎ ΠΎΠ±ΡΡΠ΄Π° Π²ΡΡΡΠ΅ΡΠ°Π΅ΡΡΡ Π΄Π°Π½Π½ΡΠΉ ΡΡΠΈΡ
. ΠΡΠΎΡΠΎΡΠΈΠΏΡ ΡΡΠΎΠ³ΠΎ ΠΎΠ±ΡΡΠ΄Π° Π·Π°ΡΠ²ΠΈΠ΄Π΅ΡΠ΅Π»ΡΡΡΠ²ΠΎΠ²Π°Π½Ρ Π² ΠΏΠΎΠ·Π΄Π½Π΅Π°Π½ΡΠΈΡΠ½ΡΡ
ΡΠΈΠ½ΠΊΡΠ΅ΡΠΈΡΠ΅ΡΠΊΠΈΡ
(ΡΠ·ΡΡΠ΅ΡΠΊΠΎ-ΠΈΡΠ΄Π΅ΠΎ-Ρ
ΡΠΈΡΡΠΈΠ°Π½ΡΠΊΠΈΡ
) ΠΌΠ°Π³ΠΈΡΠ΅ΡΠΊΠΈΡ
ΠΏΠ°ΠΏΠΈΡΡΡΠ°Ρ
, Π³Π΄Π΅ ΡΠ°ΡΡΠ½ΡΠΌ Π»ΠΈΡΠ°ΠΌ ΠΏΡΠ΅Π΄Π»Π°Π³Π°Π΅ΡΡΡ Π½Π΅ΡΠΊΠΎΠ»ΡΠΊΠΎ ΡΠΏΠΎΡΠΎΠ±ΠΎΠ² ΠΎΠ±Π½Π°ΡΡΠΆΠ΅Π½ΠΈΡ Π²ΠΎΡΠ°, ΡΠΎΠΏΡΠΎΠ²ΠΎΠΆΠ΄Π°Π΅ΠΌΡΡ
ΡΠΏΠ΅ΡΠΈΠ°Π»ΡΠ½ΡΠΌΠΈ Π·Π°ΠΊΠ»ΠΈΠ½Π°Π½ΠΈΡΠΌΠΈ: ΠΏΡΠΈ ΠΏΠΎΠΌΠΎΡΠΈ Ρ
Π»Π΅Π±Π° ΠΈ ΡΡΡΠ°, ΠΎΡΠΎΠ±ΠΎΠ³ΠΎ ΠΈΠ·ΠΎΠ±ΡΠ°ΠΆΠ΅Π½ΠΈΡ Π³Π»Π°Π·Π°, ΠΏΡΠΈΡΡ, ΡΠ°ΡΠΈ Ρ Π²ΠΎΠ΄ΠΎΠΉ, Π»Π°Π²ΡΠ°. Π ΠΏΠΎΡΠ»Π΅Π΄ΡΡΡΠΈΠ΅ Π²Π΅ΠΊΠ° ΡΡΠΈ ΡΠΏΠΎΡΠΎΠ±Ρ ΡΠΈΠΊΡΠΈΡΡΡΡΡΡ ΡΠΆΠ΅ Π² βΡ
ΡΠΈΡΡΠΈΠ°Π½ΠΈΠ·ΠΈΡΠΎΠ²Π°Π½Π½ΡΡ
β ΡΠΎΡΠΌΠ°Ρ
, Π° Π½Π΅ΠΊΠΎΡΠΎΡΡΠ΅ ΠΈΠ· Π½ΠΈΡ
Π΄Π°ΠΆΠ΅ ΠΈΠΌΠ΅ΡΡ ΠΎΠ±Π»ΠΈΠΊ ΠΊΠ²Π°Π·ΠΈΠ»ΠΈΡΡΡΠ³ΠΈΡΠ΅ΡΠΊΠΈΡ
Π΄Π΅ΠΉΡΡΠ²ΠΈΠΉ. ΠΠΏΡΠΎΡΠ΅ΠΌ, Π²ΠΈΠ·Π°Π½ΡΠΈΠΉΡΠΊΠ°Ρ ΠΈΠ΅ΡΠ°ΡΡ
ΠΈΡ Π²Π΅Π»Π° Π±ΠΎΡΡΠ±Ρ Ρ ΠΈΠ·ΡΡΠ°Π΅ΠΌΡΠΌ Π² ΡΡΠ°ΡΡΠ΅ ΠΎΠ±ΡΡΠ΄ΠΎΠΌ Ρ
Π»Π΅Π±Π½ΠΎΠ³ΠΎ ΠΈΡΠΏΡΡΠ°Π½ΠΈΡ Π΄Π»Ρ ΠΈΠ·ΠΎΠ±Π»ΠΈΡΠ΅Π½ΠΈΡ Π²ΠΎΡΠ° β ΡΠΎΡΠ½Π΅Π΅, Ρ ΠΏΡΠ΅ΡΠ΅Π΄Π΅Π½ΡΠ°ΠΌΠΈ Π΅Π³ΠΎ ΡΠΎΠ²Π΅ΡΡΠ΅Π½ΠΈΡ ΡΠ²ΡΡΠ΅Π½Π½ΠΈΠΊΠ°ΠΌΠΈ. ΠΠ°ΠΏΡΠΎΡΠΈΠ², Π² ΠΠ°ΠΏΠ°Π΄Π½ΠΎΠΉ ΠΠ²ΡΠΎΠΏΠ΅, Π² ΠΠ΅ΡΠΌΠ°Π½ΠΈΠΈ ΠΈ ΠΠ½Π³Π»ΠΈΠΈ, Π³Π΄Π΅ Π·Π°ΠΊΠ»ΠΈΠ½Π°Π½ΠΈΡ ΠΏΡΠΎΡΠΈΠ² Π²ΠΎΡΠΎΠ² ΡΠ°ΠΊΠΆΠ΅ Π±ΡΠ»ΠΈ ΠΈΠ·Π²Π΅ΡΡΠ½Ρ Ρ Π°Π½ΡΠΈΡΠ½ΠΎΡΡΠΈ, Ρ
Π»Π΅Π±Π½ΠΎΠ΅ ΠΈΡΠΏΡΡΠ°Π½ΠΈΠ΅ ΡΠ΄Π΅Π»Π°Π»ΠΎΡΡ ΠΎΠ±ΡΠ΅ΠΏΡΠΈΠ½ΡΡΠΎΠΉ ΡΡΠ΄Π΅Π±Π½ΠΎΠΉ ΠΏΡΠ°ΠΊΡΠΈΠΊΠΎΠΉ, Π²ΠΊΠ»ΡΡΠ΅Π½Π½ΠΎΠΉ Π΄Π°ΠΆΠ΅ Π² Π·Π°ΠΊΠΎΠ½ΠΎΠ΄Π°ΡΠ΅Π»ΡΠ½ΡΠ΅ Π°ΠΊΡΡ. ΠΠ½Π°Π»ΠΎΠ³ΠΈΡΠ½ΠΎΠ΅ ΡΠ²Π»Π΅Π½ΠΈΠ΅ ΠΎΡΠΌΠ΅ΡΠ΅Π½ΠΎ ΠΈ Π½Π° Π ΡΡΠΈ (Π² ΠΠΎΠ²Π³ΠΎΡΠΎΠ΄Π΅) Π½Π°ΡΠ°Π»Π° XV Π²Π΅ΠΊΠ°, ΠΊΡΠ΄Π° ΠΎΠ½ΠΎ ΠΏΠΎΠΏΠ°Π»ΠΎ ΠΈΠ· ΠΠΈΠ·Π°Π½ΡΠΈΠΈ, Π²ΠΎΠ·ΠΌΠΎΠΆΠ½ΠΎ, ΠΊΠ°ΠΊ ΡΠ°Π· ΡΠ΅ΡΠ΅Π· ΠΡΡΠΌ
βΠΠ°Π²Π΅ΡΠ°Π½ΠΈΠ΅β ΠΌΠΈΡΡΠΎΠΏΠΎΠ»ΠΈΡΠ° ΠΠΎΠ½ΡΡΠ°Π½ΡΠΈΠ½Π° I ΠΠΈΠ΅Π²ΡΠΊΠΎΠ³ΠΎ ΠΈ ΠΊΠ°Π½ΠΎΠ½ βΠ½Π° ΠΈΡΡ ΠΎΠ΄ Π΄ΡΡΠΈβ
The article puts forward the suggestion that the mysterious last will of Metropolitan Constantine I of Kiev, in which he ordered that after his death his body should be torn to pieces by dogs instead of receiving a proper burial, was inspired by a very specific literary text. This text is still used in the Orthodox Christian tradition; it is known as the hymnographical kanon βAt the Parting of the Soul from the Body.β While nowadays this kanon is used in the course of an ordinary liturgical rite, in the 12th century, when it first appeared, it was used among some Byzantine intellectual and ascetic circles as a particular element of personal piety. The 12th century is exactly the epoch of Constantine's activities, and the description of Π° funeral procedure given by this kanon is very close to the last will of Constantine. The kanon βAt the Parting of the Soul from the Bodyβ has close ties to another hymn of roughly the same epochβthe βPenitentialβ kanon written after the 5th chapter of the βLadderβ of John Climacus. Both kanons conceal a didactic story under the structure of a hymnographic pattern. What is more important, both are from the very beginning intertwined with a distinct illustrative program: each monostrophe is accompanied by a specific picture, which discloses the contents of the text. These βcomics-likeβ stories have no parallel among other Byzantine kanons. Finally, both kanons witness the growth of the influence of Palestinian and, more generally, Eastern ascetic traditions on the monastic practices of Constantinople and its surrounding regions. This influence was associated, most of all, with the Evergetian movement, with its strict disciplinary and fasting rules, etc. Metropolitan Constantine, who was an outstanding representative of the Byzantine intellectual elite of those times, should have been acquaintedβat the very least!βwith this movement. Moreover, the conflicts of the bishops in his circle with the Russian princes concerning the fasting discipline suggest that Constantine was trying to introduce the new Evergetian ascetic standards among the Russians. Thus, the literal adherence to the provisions of the kanon βAt the Parting of the Soul from the Bodyβ at the funeral of Metropolitan Constantine Ξ should be interpreted as a sign of his full confidence in his ideals.Π ΡΡΠ°ΡΡΠ΅ Π²ΡΠ΄Π²ΠΈΠ³Π°Π΅ΡΡΡ ΠΏΡΠ΅Π΄ΠΏΠΎΠ»ΠΎΠΆΠ΅Π½ΠΈΠ΅ ΠΎ ΡΠΎΠΌ, ΡΡΠΎ Π² ΠΎΡΠ½ΠΎΠ²Π΅ Π·Π°Π³Π°Π΄ΠΎΡΠ½ΠΎΠ³ΠΎ ΠΏΡΠ΅Π΄ΡΠΌΠ΅ΡΡΠ½ΠΎΠ³ΠΎ βΠ·Π°Π²Π΅ΡΠ°Π½ΠΈΡβ ΠΌΠΈΡΡΠΎΠΏΠΎΠ»ΠΈΡΠ° ΠΠΈΠ΅Π²ΡΠΊΠΎΠ³ΠΎ ΠΠΎΠ½ΡΡΠ°ΡΠΈΠ½Π° Ξ, Π² ΠΊΠΎΡΠΎΡΠΎΠΌ ΠΎΠ½ ΡΠ°ΡΠΏΠΎΡΡΠ΄ΠΈΠ»ΡΡ Π½Π΅ ΠΏΠΎΠ³ΡΠ΅Π±Π°ΡΡ Π΅Π³ΠΎ ΡΠ΅Π»ΠΎ Π² Π·Π΅ΠΌΠ»Π΅, Π° ΠΎΡΠ΄Π°ΡΡ Π½Π° ΡΠ°ΡΡΠ΅ΡΠ·Π°Π½ΠΈΠ΅ ΠΏΡΠ°ΠΌ, Π»Π΅ΠΆΠΈΡ Π²ΠΏΠΎΠ»Π½Π΅ ΠΊΠΎΠ½ΠΊΡΠ΅ΡΠ½ΡΠΉ ΡΠ΅ΠΊΡΡ β Π° ΠΈΠΌΠ΅Π½Π½ΠΎ, Π³ΠΈΠΌΠ½ΠΎΠ³ΡΠ°ΡΠΈΡΠ΅ΡΠΊΠΈΠΉ ΠΊΠ°Π½ΠΎΠ½ βΠ½Π° ΠΈΡΡ
ΠΎΠ΄ Π΄ΡΡΠΈβ, ΠΊΠΎΡΠΎΡΡΠΉ ΡΠ΅ΡΠ½ΠΎ ΡΠ²ΡΠ·Π°Π½ Π΅ΡΠ΅ Ρ ΠΎΠ΄Π½ΠΈΠΌ ΠΏΡΠΎΠΈΠ·Π²Π΅Π΄Π΅Π½ΠΈΠ΅ΠΌ ΠΏΡΠΈΠΌΠ΅ΡΠ½ΠΎ ΡΠΎΠ³ΠΎ ΠΆΠ΅ Π²ΡΠ΅ΠΌΠ΅Π½ΠΈ β βΠΏΠΎΠΊΠ°ΡΠ½Π½ΡΠΌβ ΠΊΠ°Π½ΠΎΠ½ΠΎΠΌ ΠΏΠΎ ΠΌΠΎΡΠΈΠ²Π°ΠΌ 5-ΠΉ Π³Π»Π°Π²Ρ βΠΠ΅ΡΡΠ²ΠΈΡΡβ ΠΠΎΠ°Π½Π½Π° ΠΠ΅ΡΡΠ²ΠΈΡΠ½ΠΈΠΊΠ°. ΠΠ±Π° ΠΊΠ°Π½ΠΎΠ½Π° ΠΏΡΠ΅Π΄ΡΡΠ°Π²Π»ΡΡΡ ΡΠΎΠ±ΠΎΠΉ Π½Π΅ ΡΡΠΎΠ»ΡΠΊΠΎ Π³ΠΈΠΌΠ½, ΡΠΊΠΎΠ»ΡΠΊΠΎ Π΄ΠΈΠ΄Π°ΠΊΡΠΈΡΠ΅ΡΠΊΡΡ ΠΏΠΎΡΠΌΡ. Π§ΡΠΎ Π΅ΡΠ΅ Π±ΠΎΠ»Π΅Π΅ Π²Π°ΠΆΠ½ΠΎ, ΠΎΠ±Π° ΠΎΠ½ΠΈ ΠΈΠ·Π½Π°ΡΠ°Π»ΡΠ½ΠΎ ΡΠΎΠΏΡΠΎΠ²ΠΎΠΆΠ΄Π°ΡΡΡΡ ΡΠΏΠ΅ΡΠΈΡΠΈΡΠ΅ΡΠΊΠΈΠΌ ΠΈΠ»Π»ΡΡΡΡΠ°ΡΠΈΠ²Π½ΡΠΌ ΡΡΠ΄ΠΎΠΌ: ΠΊΠ°ΠΆΠ΄ΠΎΠΌΡ ΠΌΠΎΠ½ΠΎΡΡΡΠΎΡΡ ΡΠΎΠΎΡΠ²Π΅ΡΡΡΠ²ΡΠ΅Ρ ΠΎΠΏΡΠ΅Π΄Π΅Π»Π΅Π½Π½ΠΎΠ΅ ΠΈΠ·ΠΎΠ±ΡΠ°ΠΆΠ΅Π½ΠΈΠ΅, ΡΠ°ΡΠΊΡΡΠ²Π°ΡΡΠ΅Π΅ ΡΠΎΠ΄Π΅ΡΠΆΠ°Π½ΠΈΠ΅ ΡΠ΅ΠΊΡΡΠ°, ΡΡΠΎ Π½Π΅ ΠΈΠΌΠ΅Π΅Ρ Π°Π½Π°Π»ΠΎΠ³ΠΎΠ² ΡΡΠ΅Π΄ΠΈ Π΄ΡΡΠ³ΠΈΡ
Π²ΠΈΠ·Π°Π½ΡΠΈΠΉΡΠΊΠΈΡ
ΠΊΠ°Π½ΠΎΠ½ΠΎΠ². ΠΡΠΎΠΌΠ΅ ΡΠΎΠ³ΠΎ, ΡΠΎΠ΄Π΅ΡΠΆΠ°Π½ΠΈΠ΅ ΠΎΠ±ΠΎΠΈΡ
ΠΊΠ°Π½ΠΎΠ½ΠΎΠ² ΡΠ²ΠΈΠ΄Π΅ΡΠ΅Π»ΡΡΡΠ²ΡΠ΅Ρ ΠΎΠ± ΡΡΠΈΠ»Π΅Π½ΠΈΠΈ ΡΠΎΠ»ΠΈ βΠΠ΅ΡΡΠ²ΠΈΡΡβ ΠΈ, ΡΠΈΡΠ΅, Π°ΡΠΊΠ΅ΡΠΈΡΠ΅ΡΠΊΠΈΡ
ΡΡΠ°Π΄ΠΈΡΠΈΠΉ ΠΏΠ°Π»Π΅ΡΡΠΈΠ½ΡΠΊΠΎΠ³ΠΎ ΠΈ Π²ΠΎΠΎΠ±ΡΠ΅ Π²ΠΎΡΡΠΎΡΠ½ΠΎΠ³ΠΎ ΠΏΡΠΎΠΈΡΡ
ΠΎΠΆΠ΄Π΅Π½ΠΈΡ Π² ΠΆΠΈΠ·Π½ΠΈ ΠΊΠΎΠ½ΡΡΠ°Π½ΡΠΈΠ½ΠΎΠΏΠΎΠ»ΡΡΠΊΠΈΡ
ΠΌΠΎΠ½Π°Ρ
ΠΎΠ². ΠΡΠΎ ΡΠ²ΡΠ·Π°Π½ΠΎ ΠΏΡΠ΅ΠΆΠ΄Π΅ Π²ΡΠ΅Π³ΠΎ ΡΠΎ ΡΡΠΎΠ»ΠΈΡΠ½ΡΠΌ ΠΠ²Π΅ΡΠ³Π΅ΡΠΈΠ΄ΡΠΊΠΈΠΌ ΠΌΠΎΠ½Π°ΡΡΡΡΠ΅ΠΌ, ΡΠ΅ΠΉ ΡΡΡΠ°Π² ΠΎΠΊΠ°Π·Π°Π» Π²Π»ΠΈΡΠ½ΠΈΠ΅ Π½Π° ΡΡΡΠ°Π²Ρ Π΄ΡΡΠ³ΠΈΡ
Π²ΠΈΠ·Π°Π½ΡΠΈΠΉΡΠΊΠΈΡ
ΠΌΠΎΠ½Π°ΡΡΡΡΠ΅ΠΉ XIIβXIIIΒ Π²Π²., Π² Ρ.Β Ρ. Π½Π° ΠΏΡΠ°Π²ΠΈΠ»Π° ΠΌΠΎΠ½Π°ΡΡΡΡΡΠΊΠΎΠΉ ΠΆΠΈΠ·Π½ΠΈ, Π±ΠΎΠ»Π΅Π΅ ΡΡΡΠΎΠ³ΡΡ ΡΠ΅Π³Π»Π°ΠΌΠ΅Π½ΡΠ°ΡΠΈΡ ΠΏΠΎΡΡΠΎΠ² ΠΈ Ρ.Β Π΄. ΠΠΈΡΡΠΎΠΏΠΎΠ»ΠΈΡ ΠΠΎΠ½ΡΡΠ°Π½ΡΠΈΠ½, Π±ΡΠ΄ΡΡΠΈ ΡΡΠΊΠΈΠΌ ΠΏΡΠ΅Π΄ΡΡΠ°Π²ΠΈΡΠ΅Π»Π΅ΠΌ Π²ΠΈΠ·Π°Π½ΡΠΈΠΉΡΠΊΠΎΠΉ ΠΈΠ½ΡΠ΅Π»Π»Π΅ΠΊΡΡΠ°Π»ΡΠ½ΠΎΠΉ ΡΠ»ΠΈΡΡ, Π½Π΅ ΠΌΠΎΠ³ Π½Π΅ Π·Π½Π°ΡΡ ΠΎΠ± ΡΡΠΎΠΉ ΡΠ΅Π½Π΄Π΅Π½ΡΠΈΠΈ, Π° ΠΊΠΎΠ½ΡΠ»ΠΈΠΊΡΡ ΠΏΡΠΈΠ±Π»ΠΈΠΆΠ΅Π½Π½ΡΡ
ΠΊ Π½Π΅ΠΌΡ Π΅ΠΏΠΈΡΠΊΠΎΠΏΠΎΠ² Ρ ΡΡΡΡΠΊΠΈΠΌΠΈ ΠΊΠ½ΡΠ·ΡΡΠΌΠΈ ΠΏΠΎ Π²ΠΎΠΏΡΠΎΡΠ°ΠΌ Π΄ΠΈΡΡΠΈΠΏΠ»ΠΈΠ½Ρ ΠΏΠΎΡΡΠ° ΠΏΠΎΠ·Π²ΠΎΠ»ΡΡΡ ΠΏΡΠ΅Π΄ΠΏΠΎΠ»Π°Π³Π°ΡΡ, ΡΡΠΎ ΠΈ Π΅Π³ΠΎ ΡΠΎΠ±ΡΡΠ²Π΅Π½Π½Π°Ρ Π΄Π΅ΡΡΠ΅Π»ΡΠ½ΠΎΡΡΡ Π½Π° Π ΡΡΠΈ ΠΏΡΠΎΡΠ΅ΠΊΠ°Π»Π° Π² ΡΠ°ΠΌΠΊΠ°Ρ
ΡΠΊΠ°Π·Π°Π½Π½ΠΎΠΉ ΡΠ΅Π½Π΄Π΅Π½ΡΠΈΠΈ. Π’Π°ΠΊΠΈΠΌ ΠΎΠ±ΡΠ°Π·ΠΎΠΌ, Π±ΡΠΊΠ²Π°Π»ΡΠ½ΠΎΠ΅ ΡΠ»Π΅Π΄ΠΎΠ²Π°Π½ΠΈΠ΅ ΠΏΡΠ΅Π΄ΠΏΠΈΡΠ°Π½ΠΈΡΠΌ ΠΊΠ°Π½ΠΎΠ½Π° βΠ½Π° ΠΈΡΡ
ΠΎΠ΄ Π΄ΡΡΠΈβ ΠΏΡΠΈ ΠΏΠΎΠ³ΡΠ΅Π±Π΅Π½ΠΈΠΈ ΠΌΠΈΡΡΠΎΠΏΠΎΠ»ΠΈΡΠ° ΠΠΎΠ½ΡΡΠ°Π½ΡΠΈΠ½Π° Ξ ΡΠ»Π΅Π΄ΡΠ΅Ρ ΡΠ°ΡΡΠΌΠ°ΡΡΠΈΠ²Π°ΡΡ ΠΊΠ°ΠΊ Π·Π½Π°ΠΊ Π΅Π³ΠΎ ΠΏΠΎΠ»Π½ΠΎΠΉ ΡΠ²Π΅ΡΠ΅Π½Π½ΠΎΡΡΠΈ Π² ΠΈΡΡΠΈΠ½Π½ΠΎΡΡΠΈ ΠΈΠ·Π±ΡΠ°Π½Π½ΠΎΠ³ΠΎ ΠΈΠΌ Π½Π°ΠΏΡΠ°Π²Π»Π΅Π½ΠΈΡ
βΠ§ΠΈΠ½ ΠΊΡΡΠΎΠΎΠ³Π»Π°ΡΠ΅Π½ΠΈΡβ Π΄ΡΠ΅Π²Π½Π΅ΡΡΡΡΠΊΠΈΡ ΡΡΠΊΠΎΠΏΠΈΡΠ΅ΠΉ
The article deals with an office found in the Old Russian liturgical tradition under the curious title The RiteΒ at Cockrow or The Cockrow Prayers. The article contains a survey of existing scholarly studies of this office, the first publication of its full text based on a 14th-century codex, State Historical Museum (Moscow), Synodal collection, 325, and an analysis of the structure of this office. The authors come to a conclusion that the basic structure of The RiteΒ at Cockrow consists of some introductory prayer texts, a couple of triadika troparia, and a morning prayer (or two or three morning prayers). This basic structure was intended for a private devotion of a monk in his cell; a variation of this structure is still found in the printed editions of the Horologion under the title βWhen one wakes up...β The core text of The RiteΒ at Cockrow could be expanded by additional prayers, elements of ecclesiastical offices (of matins, probably also of compline), and a specific combination of psalms and prayers intended for private reading while a monk proceeds from his cell to a church. The authors managed to find the direct prototypes of both the basic structure and the ordinances from The RiteΒ at Cockrow in the Byzantine sources. One of such sources is the Hypotyposis of Nicetas Stethatos, which describes private ascetic daily practices of the Studite monks in Constantinople. The RiteΒ at Cockrow was well accepted by the Old Russian practice, since some specific prayers and hymns from this rite are still used even today, being included into the ordo of βMorning Prayersβ according to the late printed editions of Russian Molitvoslov (Prayer-Book) and Kanonnik (Book of [hymnographical] Canons).Π‘ΡΠ°ΡΡΡ ΠΏΠΎΡΠ²ΡΡΠ΅Π½Π° ΡΡΡΠ΅ΡΡΠ²ΠΎΠ²Π°Π²ΡΠ΅ΠΌΡ Π² Π΄ΡΠ΅Π²Π½Π΅ΡΡΡΡΠΊΠΎΠΉ Π±ΠΎΠ³ΠΎΡΠ»ΡΠΆΠ΅Π±Π½ΠΎΠΉ ΡΡΠ°Π΄ΠΈΡΠΈΠΈ ΡΠΈΠ½Ρ Ρ Π½Π΅ΠΎΠ±ΡΡΠ½ΡΠΌ Π·Π°Π³Π»Π°Π²ΠΈΠ΅ΠΌ βΠ§ΠΈΠ½ ΠΊΡΡΠΎΠΎΠ³Π»Π°ΡΠ΅Π½ΠΈΡβ, ΠΈΠ»ΠΈ βΠΠΎΠ»ΠΈΡΠ²Ρ ΠΊΡΡΠΎΠ³Π»Π°ΡΠ½ΡΠ΅β. ΠΡΠΈΠ²ΠΎΠ΄ΠΈΡΡΡ ΠΎΠ±Π·ΠΎΡ Π²ΡΠ΅ΠΉ Π½Π°ΡΡΠ½ΠΎΠΉ Π»ΠΈΡΠ΅ΡΠ°ΡΡΡΡ, ΠΏΠΎΡΠ²ΡΡΠ΅Π½Π½ΠΎΠΉ ΡΡΠΎΠΌΡ ΡΠΈΠ½Ρ. ΠΠ½Π°Π»ΠΈΠ·ΠΈΡΡΠ΅ΡΡΡ ΡΡΡΡΠΊΡΡΡΠ° ΡΡΠΎΠ³ΠΎ ΡΠΈΠ½Π° Π² ΡΠΎΡ
ΡΠ°Π½ΠΈΠ²ΡΠΈΡ
ΡΡ ΡΡΠΊΠΎΠΏΠΈΡΡΡ
ΠΈ Π²ΠΏΠ΅ΡΠ²ΡΠ΅ ΠΏΡΠ±Π»ΠΈΠΊΡΠ΅ΡΡΡ Π΅Π³ΠΎ ΠΏΠΎΠ»Π½ΡΠΉ ΡΠ΅ΠΊΡΡ ΠΏΠΎ ΠΊΠΎΠ΄Π΅ΠΊΡΡ XIΡ΄ Π². (ΠΠΠ, Π‘ΠΈΠ½325). ΠΠ²ΡΠΎΡΡ ΠΏΡΠΈΡ
ΠΎΠ΄ΡΡ ΠΊ Π²ΡΠ²ΠΎΠ΄Ρ, ΡΡΠΎ Π² ΠΎΡΠ½ΠΎΠ²Π΅ βΠ§ΠΈΠ½Π° ΠΊΡΡΠΎΠΎΠ³Π»Π°ΡΠ΅Π½ΠΈΡβ Π»Π΅ΠΆΠΈΡ ΠΊΡΠ°ΡΠΊΠΎΠ΅ ΠΏΠΎΡΠ»Π΅Π΄ΠΎΠ²Π°Π½ΠΈΠ΅, Π²ΠΊΠ»ΡΡΠ°Π²ΡΠ΅Π΅ Π½Π΅ΡΠΊΠΎΠ»ΡΠΊΠΎ ΡΡΠ°Π½Π΄Π°ΡΡΠ½ΡΡ
Π½Π°ΡΠ°Π»ΡΠ½ΡΡ
ΠΌΠΎΠ»ΠΈΡΠ²ΠΎΡΠ»ΠΎΠ²ΠΈΠΉ, ΡΡΠΎΠΏΠ°ΡΠΈ ΡΡΠΎΠΈΡΠ½Ρ ΠΈ ΡΡΡΠ΅Π½Π½ΡΡ ΠΌΠΎΠ»ΠΈΡΠ²Ρ (ΠΈΠ»ΠΈ Π½Π΅ΡΠΊΠΎΠ»ΡΠΊΠΎ ΠΌΠΎΠ»ΠΈΡΠ²). ΠΡΠΎ ΠΏΠΎΡΠ»Π΅Π΄ΠΎΠ²Π°Π½ΠΈΠ΅ ΠΈΠΌΠ΅Π»ΠΎ ΡΠ°ΡΡΠ½ΡΠΉ Π°ΡΠΊΠ΅ΡΠΈΡΠ΅ΡΠΊΠΈΠΉ (ΠΊΠ΅Π»Π΅ΠΉΠ½ΡΠΉ) Ρ
Π°ΡΠ°ΠΊΡΠ΅Ρ; Π΅Π³ΠΎ Π²Π°ΡΠΈΠ°Π½ΡΠΎΠΌ ΡΠ²Π»ΡΠ΅ΡΡΡ Π½Π΅Π±ΠΎΠ»ΡΡΠ°Ρ ΡΡΠ°ΡΡΡ βΠΠΎΡΡΠ°Π² ΠΎΡ ΡΠ½Π°...β, ΠΊΠΎΡΠΎΡΠΎΠΉ ΠΎΠ±ΡΡΠ½ΠΎ ΠΎΡΠΊΡΡΠ²Π°ΡΡΡΡ ΠΏΠΎΠ·Π΄Π½Π΅ΠΉΡΠΈΠ΅ ΠΏΠ΅ΡΠ°ΡΠ½ΡΠ΅ ΠΈΠ·Π΄Π°Π½ΠΈΡ ΠΡΠΎΠ»ΠΎΠ³ΠΈΡ/Π§Π°ΡΠΎΡΠ»ΠΎΠ²Π°. Π ΡΠΊΠ°Π·Π°Π½Π½ΠΎΠΌΡ ΠΏΠΎΡΠ»Π΅Π΄ΠΎΠ²Π°Π½ΠΈΡ ΠΌΠΎΠ³Π»ΠΈ ΠΏΡΠΈΠ±Π°Π²Π»ΡΡΡΡΡ Π΄ΠΎΠΏΠΎΠ»Π½ΠΈΡΠ΅Π»ΡΠ½ΡΠ΅ ΠΌΠΎΠ»ΠΈΡΠ²Ρ, Π° ΡΠ°ΠΊΠΆΠ΅ ΡΠ»Π΅ΠΌΠ΅Π½ΡΡ ΠΈΠ· Π±Π»ΠΈΠΆΠ°ΠΉΡΠΈΡ
ΠΏΠΎ Π²ΡΠ΅ΠΌΠ΅Π½ΠΈ ΡΠ΅ΡΠΊΠΎΠ²Π½ΡΡ
ΡΠ»ΡΠΆΠ± β ΡΡΡΠ΅Π½ΠΈ ΠΈ, Π²Π΅ΡΠΎΡΡΠ½ΠΎ, ΠΏΠΎΠ²Π΅ΡΠ΅ΡΠΈΡ. Π Π½Π΅ΠΊΠΎΡΠΎΡΡΡ
ΡΡΠΊΠΎΠΏΠΈΡΡΡ
Π² ΡΠΎΡΡΠ°Π² βΠ§ΠΈΠ½Π° ΠΊΡΡΠΎΠΎΠ³Π»Π°ΡΠ΅Π½ΠΈΡβ Π²ΠΊΠ»ΡΡΠ΅Π½ΠΎ Π΅ΡΠ΅ ΠΎΠ΄Π½ΠΎ ΡΠ°ΡΡΠ½ΠΎΠ΅ Π°ΡΠΊΠ΅ΡΠΈΡΠ΅ΡΠΊΠΎΠ΅ ΠΏΠΎΡΠ»Π΅Π΄ΠΎΠ²Π°Π½ΠΈΠ΅ β ΠΏΡΠ°Π»ΠΌΡ ΠΈ ΠΌΠΎΠ»ΠΈΡΠ²Ρ ΠΌΠΎΠ½Π°Ρ
Π° ΠΏΠΎ ΠΏΡΡΠΈ Π² Ρ
ΡΠ°ΠΌ. ΠΠ²ΡΠΎΡΠ°ΠΌ ΡΡΠ°ΡΡΠΈ ΡΠ΄Π°Π»ΠΎΡΡ ΠΎΠ±Π½Π°ΡΡΠΆΠΈΡΡ ΠΏΡΡΠΌΡΠ΅ ΠΏΡΠΎΡΠΎΡΠΈΠΏΡ ΡΡΠΈΡ
ΠΏΠΎΡΠ»Π΅Π΄ΠΎΠ²Π°Π½ΠΈΠΉ Π² Π²ΠΈΠ·Π°Π½ΡΠΈΠΉΡΠΊΠΈΡ
ΠΏΠ°ΠΌΡΡΠ½ΠΈΠΊΠ°Ρ
β Π² ΡΠΎΠΌ ΡΠΈΡΠ»Π΅ Π² ΡΡΡΠ°Π²Π΅ Π΅ΠΆΠ΅Π΄Π½Π΅Π²Π½ΠΎΠ³ΠΎ ΠΌΠΎΠ½Π°ΡΠ΅ΡΠΊΠΎΠ³ΠΎ Π΄Π΅Π»Π°Π½ΠΈΡ, Π·Π°ΠΏΠΈΡΠ°Π½Π½ΠΎΠΌ ΠΠΈΠΊΠΈΡΠΎΠΉ Π‘ΡΠΈΡΠ°ΡΠΎΠΌ ΠΈ ΠΎΡΡΠ°ΠΆΠ°ΡΡΠ΅ΠΌ Π°ΡΠΊΠ΅ΡΠΈΡΠ΅ΡΠΊΡΡ ΠΏΡΠ°ΠΊΡΠΈΠΊΡ Π‘ΡΡΠ΄ΠΈΠΉΡΠΊΠΎΠ³ΠΎ ΠΌΠΎΠ½Π°ΡΡΡΡΡ Π² ΠΠΎΠ½ΡΡΠ°Π½ΡΠΈΠ½ΠΎΠΏΠΎΠ»Π΅. ΠΠ΄Π½ΠΈΠΌ ΠΈΠ· ΡΠ²ΠΈΠ΄Π΅ΡΠ΅Π»ΡΡΡΠ² ΡΠΈΡΠΎΠΊΠΎΠ³ΠΎ ΠΏΡΠΈΠ·Π½Π°Π½ΠΈΡ βΠ§ΠΈΠ½Π° ΠΊΡΡΠΎΠΎΠ³Π»Π°ΡΠ΅Π½ΠΈΡβ Π½Π° Π ΡΡΠΈ ΡΠ²Π»ΡΠ΅ΡΡΡ Π·Π°ΠΈΠΌΡΡΠ²ΠΎΠ²Π°Π½ΠΈΠ΅ ΠΈΠ· Π½Π΅Π³ΠΎ Π½Π΅ΠΊΠΎΡΠΎΡΡΡ
ΡΠ½ΠΈΠΊΠ°Π»ΡΠ½ΡΡ
ΠΌΠΎΠ»ΠΈΡΠ² ΠΈ ΠΏΠ΅ΡΠ½ΠΎΠΏΠ΅Π½ΠΈΠΉ Π² ΡΠΎΡΡΠ°Π² βΠΠΎΠ»ΠΈΡΠ² ΡΡΡΠ΅Π½Π½ΠΈΡ
β ΡΠΎΠ³Π»Π°ΡΠ½ΠΎ ΠΏΠΎΠ·Π΄Π½Π΅ΠΉΡΠΈΠΌ ΠΈΠ·Π΄Π°Π½ΠΈΡΠΌ ΠΠΎΠ»ΠΈΡΠ²ΠΎΡΠ»ΠΎΠ²Π° ΠΈ ΠΠ°Π½ΠΎΠ½Π½ΠΈΠΊΠ°
The Last Will of Metropolitan Constantine I of Kiev and the Kanon βAt the Parting of the Soul from the Bodyβ
The article puts forward the suggestion that the mysterious last will of Metropolitan Constantine I of Kiev, in which he ordered that after his death his body should be torn to pieces by dogs instead of receiving a proper burial, was inspired by a very specific literary text. This text is still used in the Orthodox Christian tradition; it is known as the hymnographical kanon βAt the Parting of the Soul from the Body.β While nowadays this kanon is used in the course of an ordinary liturgical rite, in the 12th century, when it first appeared, it was used among some Byzantine intellectual and ascetic circles as a particular element of personal piety. The 12th century is exactly the epoch of Constantine's activities, and the description of Π° funeral procedure given by this kanon is very close to the last will of Constantine. The kanon βAt the Parting of the Soul from the Bodyβ has close ties to another hymn of roughly the same epochβthe βPenitentialβ kanon written after the 5th chapter of the βLadderβ of John Climacus. Both kanons conceal a didactic story under the structure of a hymnographic pattern. What is more important, both are from the very beginning intertwined with a distinct illustrative program: each monostrophe is accompanied by a specific picture, which discloses the contents of the text. These βcomics-likeβ stories have no parallel among other Byzantine kanons. Finally, both kanons witness the growth of the influence of Palestinian and, more generally, Eastern ascetic traditions on the monastic practices of Constantinople and its surrounding regions. This influence was associated, most of all, with the Evergetian movement, with its strict disciplinary and fasting rules, etc. Metropolitan Constantine, who was an outstanding representative of the Byzantine intellectual elite of those times, should have been acquaintedβat the very least!βwith this movement. Moreover, the conflicts of the bishops in his circle with the Russian princes concerning the fasting discipline suggest that Constantine was trying to introduce the new Evergetian ascetic standards among the Russians. Thus, the literal adherence to the provisions of the kanon βAt the Parting of the Soul from the Bodyβ at the funeral of Metropolitan Constantine Ξ should be interpreted as a sign of his full confidence in his ideals
The βApocryphalβ Inscription from Mangup, Crimea, and Rituals of βExposing the Thiefβ: Magic and Law from Antiquity to the Middle Ages
The discovery of a Byzantine bread stamp inscribed with the text of PsΒ 29:8 in the ruins of Mangup Basilica in Crimea allows the authors of this article to revise the entire tradition of the Byzantine magical and folk βrecipesβ for revealing a thief; it is this context in which this verse is used in combination with a special bread. Prototypes of these recipes and procedures are attested in the late antique syncretic (pagan-Judeo-Christian) magical papyri, in which private persons are advised to detect thieves by means of special spells, used either on their own or in combination with bread and cheese, an image of an eye, birds, bowls of water, and laurel leaves. In middle- and late-Byzantine manuscripts, these procedures are still present but in βChristianizedβ forms, even to the extent that a bread-and-cheese (or just bread) procedure is sometimes described as a regular liturgical rite, performed in a church. In the meantime, there is evidence indicating that the Byzantine hierarchy had been struggling with this and other instances of using magical procedures under the cloak of the Christian liturgy, and, in particular, bishops had been expelling priests who used bread sortilege to determine guilt. However, in Western Europe, especially in Germany and England, where spells against thieves had also been known since antiquity, the bread ordeal (English: Corsnaed, German: Bissprobe) became an accepted judicial practice, and even found its way into the official law codes of 11th-century England. Quite surprisingly, a similar phenomenon is attested in Russia (Novgorod) in the early 15th century. Taking into account the Crimean bread stamp studied in this article, one can conclude that bread ordeals, prohibited in Constantinople, could have been tolerated in the Byzantine periphery, including Crimea, and that it is from these areas that this practice could have come to some Russian regions as well