Academic literature on the topic 'Manuscripts, Russia (Old)'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the lists of relevant articles, books, theses, conference reports, and other scholarly sources on the topic 'Manuscripts, Russia (Old).'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Journal articles on the topic "Manuscripts, Russia (Old)"
1
Levichkin, Alexander N. "About Old Russian lexicography (new information about the 17th century lexicographer David Zamaray)." Vestnik of Saint Petersburg University. Language and Literature 18, no. 1 (2021): 77–96. http://dx.doi.org/10.21638/spbu09.2021.105.
Full textAbstract:
The article is devoted to several dictionary monuments related to the Azbukovnik genre, which arose and developed in Old Russian lexicography in the 17th century. Several manuscripts of these monuments, judging by the handwriting, are related to the lexicographer David Zamaray who was the head of the Moscow Printing House in the early 17th century. The characteristic handwriting of David Zamaray, with which the manuscripts with his author’s notes were written, is found in the manuscripts of the National Library of Russia (RNL), Solovetskoye sobr., No. 302/322, RNB, Sophijskoe sobr., No. 1567. Also, presumably Zamaray can be attributed to the list of manuscripts of the Russian State Library (RSL), collection S.O.Dolgova, No. 45. Manuscripts of the National Library of Russia, Solovetskoye collection, No. 302/322 and RSL, collection S.O.Dolgova, No. 45 refer to the little-studied period of the formation of the Azbukovnik genre. The first manuscript, organized alphabetically and partly by thematic organization of the vocabulary material, probably served as a reference for David Zamaray in his work on other dictionaries. The second manuscript is part of the lexicographic tradition of the early alphabet books, in which manuscripts of two editions are distinguished. The RNL manuscript, Sophia collection, No. 1567 is a manuscript of a separate edition of the Sixth Azbukovnik described in the article in comparison with other lexicographic monuments.
2
Gurianova, Natalia S. "Old Believers and Text." Vestnik NSU. Series: History and Philology 20, no. 2 (2021): 32–41. http://dx.doi.org/10.25205/1818-7919-2021-20-2-32-41.
Full textAbstract:
The article is devoted to the study of the problem of textuality of the Old Believers’ community, where the text was an argument in proving the illegality of the actions of the reformers, determined the ideology of the movement, the political, social views of the participants, and the peculiarities of the religious life of the communities. Due to the appeal to ancient manuscripts and early printed books, a fund of citations was formed, that testified to the validity of Old Believers’ point of view on innovation. Having inherited from the scribes of Ancient Russia respect for the book, bordering on its sacralization, the opponents of church reform began to treat the selected fragments of texts in a similar way. As a result, the “canon of sacred texts” was formalized. As a result, these extracts began to be perceived by the Old Believers as reflecting the tradition of the Russian Church and equated to the reading of the Holy Scripture. The Old Believers used the fund of fragments of authoritative texts, formed by several generations, describing the tradition of the Russian Church, the defenders of which they proclaimed themselves. The canon of Sacred Texts was composed not only of extracts from ancient manuscripts, but also from pre-Nikon Moscow printed editions. Extracts from books published in the time of Patriarch Iosif, the content of which should be characterized as the creative heritage of the Kiev Metropolis, adapted for the Russian reader, became fundamental. Turning to the analysis of church policy in the first half of the 17th century allowed to conclude that the Church, solving the problem of religious education of the population, introduced these texts into circulation. Consequently, opponents of church reform had reason to use them by description of the Russian tradition.
3
Anufrieva, Natalia V. "The Stylistic Peculiarities of the Illuminated Manuscript Sermon of Palladii the Monk in Old Believer Book Culture." Tekst. Kniga. Knigoizdanie, no. 25 (2021): 55–72. http://dx.doi.org/10.17223/23062061/25/4.
Full textAbstract:
Images of the Last Judgement in the eschatological writing Sermon of Palladii the Monk attracted the interest of Old Believer scribes as a visual proof of the truth of their faith. In the epoch when the Last Judgement was intensively anticipated (the second half of the 17th and the 18th centuries), illuminated Old Believer manuscripts were especially popular and significant. In different regional centres of Old Belief, rules for decorating such manuscripts were developed. The means of formulating and spreading visual information were distinct in terms of colour, the way in which narrative details were drawn, and the general composition. Using the illuminated manuscript Sermon of Palladii the Monk as an example, one can trace these stylistic distinctions. As a result of a comparative analysis with fifteen other illuminated manuscripts, it is possible to define four sustained styles used in the creation of this artefact. The “Northern Letters” style (present among the priestless Old Believers of the Russian North, the Urals, Sibe-ria, and Central Russia) is distinguished by the particular combination of colours (the combination of bright red, green and their shades) and the templates used to paint the pictures. The “Volga” style (which united different regions of the Volga, such as Irgiz, Nizhny Novgorod, Gorodets, Kerzhenets, Saratov, and others) stands out due to the richness and variety of the colours, which ranged from light and airy to bright and catchy, like purple and violet. Developing at the beginning of the 19th century in the Urals, the “Shartash” style includes decorative elements from the artistic schools of Pomor’e, Vetka, and Guslitsa. Often, these miniatures resemble lubki in terms of their narratives, fragmentation of the plot, and numerous explanations. Among the priestless Old Believers, the so-called “Baroque Rocaille” style was widespread: this contained elements from the art of the end of the 18th and beginning of the 19th centuries (such as Baroque and Rococo). These reflected the desires of scribes and artists to take into account modern developments, thereby keeping up with the times. Examining in paral-lel several different manuscripts and their characteristic features allows us to see the repeatability of individual stable forms of composition, as well as the breadth of the colour choices and the artistic qualities of the manuscripts. As the size of the study base increases, new information on the characteristic iconographic attributes of Sermon of Palladii the Monk will become available.
4
Lundysheva, Olga V., and Anna A. Turanskaya. "Old Uyghur Fragments in the Serindia Collection: Provenance, Acquisition and Processing." Written Monuments of the Orient 6, no. 2 (February 9, 2021): 43–64. http://dx.doi.org/10.17816/wmo48562.
Full textAbstract:
The first expeditions to Eastern Turkestan that discovered Old Uyghur manuscripts and block prints were from Russia. A number of the Old Uyghur fragments were found already in the course of the Turfan expedition in 18891890. These fragments, along with the ones in other languages and scripts, were subsequently acquired by the Russian officials N. Petrovsky and N.Krotkov and the expeditions headed by S. Oldenburg (19091910; 19141915) and S. Malov (19091911; 19131914). They formed the so-called Serindia (formerly known as Central Asian) collection kept nowadays at the IOM, RAS. The major part of the Serindia collection consists of the Old Uyghur fragments. Obtained by the expeditions to Eastern Turkestan, according to the customary tradition they were transferred to the Asiatic Museum. This paper presents the results of our study of the provenance, aquisition and processing history of the Old Uyghur fragments.
5
Рождественская, Милена В. ""Плач Адама" и «адамический текст» в древнеславянской рукописной традиции." Studia Ceranea 4 (December 30, 2014): 161–70. http://dx.doi.org/10.18778/2084-140x.04.10.
Full textAbstract:
Apocryphal stories of Adam related to the subjects of the Paradise lost, Adam’s repentance and expulsion from Eden, life of Adam and Eve after the expulsion, the manuscript that Adam gave to Satan, the Holy Cross story – all these subjects can be called the single Adamic text. This intertestamental texts includes Story of how many parts Adam was created from, Adam’s Handwriting, Story of the Cross Tree, Story of Adam and Eve, Adam’s Lament. In Old Russian manuscripts these texts were not necessarily clearly divided from one another, they were often copied as a single set related to the first man and woman. Author had like to look in more detail into the lament of Adam. The Old Testament says nothing about the penance and lament of Adam after his and Eve’s expulsion from Eden. However, the apocryphal Old Russian version (Confession of Eve) mentions his crying and lamenting. Another genre of the Adamic text (apart from prayer, narration, and lament) is the question-and-answer erotapocritical apocryphal literature in the form of riddles and solutions. For example, in the wellknown apocryphal ‘Talk of three Holy Hierarchs’, the text known in different versions to the southern Slavs since the 12th century, which has a long literary tradition in Russia well into the 19th century, there are riddles concerning Adam. The theme of Adam in Old Russian literary and oral traditions is present in several genres: narrative, spiritual verse, riddles.
6
Anisimova, T. V. "Orest Nasturel’s Unknown Note in the Catecheses of Theodore the Studite." Observatory of Culture 15, no. 3 (August 19, 2018): 350–57. http://dx.doi.org/10.25281/2072-3156-2018-15-3-350-357.
Full textAbstract:
The article investigates and publishes a previously unknown note-autograph of Orest Nasturel, a famous book figure of the first half of the 17th century, who made a significant contribution to the popular education in Wallachia. Orest Nasturel held the high position of the second logothete at the court of the Wallachian ruler Matei Basarab. Despite his busy schedule, he devoted much of his time to collecting ancient manuscripts, translating Latin and Church Slavonic books into Romanian, and publishing them. Establishing the facts of Orest Nasturel’s biography is based, in historiography, on the analysis of the records he left in books. The scientific novelty of this research stems from the fact that, for the first time, there is introduced into scientific circulation Orest Nasturel’s handwritten owner’s entry, found in the manuscript book of Catecheses of Theodore the Studite in the Collection of SlavonicRussian Manuscripts of E.E. Egorov of the Russian State Library (Manuscripts Department, coll. 98, no. 949). According to this record, dated 1642, Orest Nasturel, inspecting once the sovereign’s monasteries, found in the Snagov Monastery (now Romania) an ancient manuscript crumbling from decay. Since it was not possible to save it, Orest Nasturel made a long journey to Rybnitsa (now the Pridnestrovian Moldavian Republic), where a famous book master named Nikolai made for him, in 1642, a copy of this book, which Orest then put into the Trinity Cozia Monastery (now Romania.) In the 19th century, the book was taken in Russia, probably by Russian old believers, where it first came to the collection of the antiquarian-bookseller I.L. Silin, and then was purchased from him by E.E. Egorov. The author conducted the dating of the manuscript’s watermarks (the 1640s) and compared the note’s handwriting with known autographs of Orest Nasturel. It is noted that the beautiful head-piece and the initials of Egorov’s Collection are close to the manuscript of Octoechos of the middle of the 17th century, stored in Belgrade in the Library of Serbian Patriarchate. According to a postscript in it, the Octoechos was made in a Slavic monastery of Athos. It is established that such decoration was quite popular for South Slavic manuscripts in the middle of the 17th century, and, therefore, it was hardly copied by the scribe Nikolai from an ancient original. The main results of the study are the detection, identification, attribution, reading and publication of the previously unknown note-autograph, as well as geographical and chronological localization of the list. The author emphasizes the value of Egorov’s Collection for studying by the specialists in the field of philology and linguistics, and sets a promising task of recreating the content, language features and dating of the lost protograph.
7
Vanchikova, Tsymzhit P., Yumzhana Zh Zhabon, Oyuna S. Rinchinova, Nomin D. Tsyrenova, and Subadi B. Dashieva. "The Manuscript of the Buryat Emchi-Lama D. Endonov from the Mongolian Collection of the COMX of the IMBTS, Siberian Branch of the RAN." Herald of an archivist, no. 4 (2020): 1255–66. http://dx.doi.org/10.28995/2073-0101-2020-4-1255-1266.
Full textAbstract:
The article reviews the handwritten manuscript of a prominent Buryat physician or emchi-lama Dondub Endonov (1870?1937?) stored in the Mongolian collection of the Center of Oriental Manuscripts, and Xylographs of the Institute for Mongolian, Buddhist, and Tibetan Studies of the Siberian branch of the Russian Academy of Sciences, that is being introduced into scientific use for the first time. Tibetan medicine penetrated Russia in the 17?18th centuries alongside with Buddhism spreading among the Buryats, Kalmyks, and Tuvinians. Almost until 1930s, the health of these peoples depended entirely on medical activities of monk-healers (emchi-lamas). One of the brightest representatives of the Buryat emchi-lamas was Dondub Endonov (Dondub Endonovich Munkuev according to Soviet naming). His manuscript is titled “Notes of a Tibetan doctor Dondub Munkuev on treatment of various diseases with Tibetan medicinal drugs.” It consists of 49 sheets bound as a codex. The research team has conducted a thorough and detailed source analysis and made a translation of the manuscript, which was written in old Mongolian vertical script with numerous insertions in Tibetan and Buryat languages. It has been discovered that the manuscript was completed by Endonov on February 10, 1935. It is a summary of his personal medical experience. Endonov rigidly followed the structure of the “Tantra of Instructions” of rGyud bzhi and briefly described all diseases mentioned in chapters 1?41, 63?70, 72, and 74, supplementing them with his own remarks and practical observations from his own medical practice and assessing the quality of Tibetan prescriptions. This manuscript has not lost its scholarly and practical value and is of great interest to contemporary researchers, because its author explains some extremely complicated topics of the theory and practice of Tibetan medicine quite accessibly, concisely, and clearly. It is possible to say that Endonov’s manuscript is a reliable source for studying the history of Tibetan medicine in Russia and Buryatia and for integrating his knowledge into the practices of modern traditional medicine practitioners. An annotated translation of the manuscript in Russian is being prepared for publication.
8
Seidova, G. N., and S. R. Kashaf. "How to successfully implement the results of academic Islamic studies into the modern theological education. A positive experience from Derbent." Minbar. Islamic Studies 12, no. 1 (June 4, 2019): 171–85. http://dx.doi.org/10.31162/2618-9569-2019-12-1-171-185.
Full textAbstract:
The article presents an attempt to look anew at the centuries old richest collection of Oriental manuscripts preserved on the territory of the Northern Caucasus (Derbent) in order to revitalize the Islamic theological education in Modern Russia. The authors express their opinion regarding the directions to build up the Islamic education in Russia. According to them, the modern Islamic education should be based upon a symbiosis of the best traditions in the secular and theological education, to be well-balanced and academically sound. In the future, this should become a key principle to channel various activities of the educational bodies.
9
Tsyb, S. V., and T. V. Kaigorodova. "Russian Printed Paskhalistic Books of the 18th — Early 20th Centuries." Izvestiya of Altai State University, no. 3(119) (July 9, 2021): 71–75. http://dx.doi.org/10.14258/izvasu(2021)3-10.
Full textAbstract:
The article deals with the process of transformation of the old handwritten tradition of describing Paskhaliya into a printed one. Understanding the calculations of the day of Easter was important for the daily life of the population of Ancient Rus, and therefore Old Russian writers paid attention to describing the rules of Easter calculations. For a long time, these descriptions took the form of handwritten manuscripts. After the reforms of Peter the Great in Russia, works of this genre began to take the form of printed editions. The authors aim to consider the features of the transformation of the handwritten manuscripts into modern books. As part of study, it has been found that the descriptions of Paskhaliya, published in the typographic way first, tried to repeat the handwritten samples, but then began to turn into popular descriptions of the rules for calculating Easter. Moreover, the authors of these writings looked to the development of new ways of calculating the dates of the Easter celebration. It has been linked to the fact that after the authors-priests (18th century), secular writers (journalists, officials, officers, etc.) joined the genre of describing Paskhaliya in the first half of the 19th century. The way of transformation of Paskhalistics into an entertaining genre of popular-science literature became likely, but in the second half of the 19th century the representatives of academic science restored the scientific status of this field of knowledge. At present, the achievements of the science of Paskhaliya have become an important element in the study of the chronology of ancient Russian history. In modern science, studying the history of timekeeping, Paskhalistics became one of the necessary elements for studying the chronology of ancient Russian history. It can be recognized that the printed editions of Paskhaliya played an important role in the development of modern chronological science.
10
Gordin, Alexander M., and Tatiana V. Rozhdestvenskaya. "‘When Going to Saint James’: An Old Russian Graffito from the 12th Century in Aquitania." Slovene 5, no. 1 (2016): 126–47. http://dx.doi.org/10.31168/2305-6754.2016.5.1.4.
Full textAbstract:
In 2015 in Pons, in the former province of Saintonge, an Old Russian pilgrim graffito was found on the wall of the parish church of St. Vivien, a monument of the mid-12th century. It is the second graffito found in France after the one discovered at St. Gilles Abbey. The town of Pons is located on the westernmost route of Santiago de Compostela (via Turonensis) and is noteworthy because of the preserved pilgrim almshouse of the latter half of the 12th century. On the walls of its long archway are horseshoe drawings made by medieval pilgrims, the latest of which, dating from the 16th–17th centuries, bends around a name that is also apparently written in Cyrillic script. The earlier inscription, which appears at the base of the northern end wall of the original façade of the St. Vivien church, is made in the name of one Ivan Zavidovich: “Ivano ps[а]lo Zavi|doviche ida ko | svętomu Ię|kovu” (= ‘Ivan Zavidovich wrote this when going to Saint James’). The most probable palaeographic dating is in the 1160s–1180s. As suggested by birch bark manuscripts, the name of Ivan’s father, Zavid, was popular among Novgorod boyars. Novgorod is also the place with the greatest indirect evidence of the occurrence in Old Russia of the western cult of St. James. This well preserved inscription is an important epigraphic discovery, but its main value lies in the direct evidence of pilgrimages by Russians to the shrine of St. James in Galicia.
Dissertations / Theses on the topic "Manuscripts, Russia (Old)"
1
Lindgren, Nelly. "Akt︠s︡entologicheskai︠a︡ kharakteristika severnorusskoĭ rukopisi XVII veka." Stockholm, Sweden : Almqvist & Wiksell International, 1990. http://books.google.com/books?id=tm9gAAAAMAAJ.
Full text
2
Myers, Elena K. "Distribution of Uncontracted and Contracted Imperfect Verbs in the 11th Century Russian Manuscript of the Sinaiskij Paterik." The Ohio State University, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=osu1313674681.
Full text
3
Jeon, Dongsoo. "The use of dual forms : scribal practices in a morphosyntactic actualization (patterns in selected old Russian gospel manuscripts, 14th through 17th cc.) /." The Ohio State University, 2002. http://rave.ohiolink.edu/etdc/view?acc_num=osu1486402288263119.
Full textBooks on the topic "Manuscripts, Russia (Old)"
1
T͡Sentralʹnyĭ gosudarstvennyĭ arkhiv drevnikh aktov (Russia). Katalog slavi͡ano-russkikh rukopisnykh knig XI-XIV vv., khrani͡ashchikhsi͡a v T͡SGADA SSSR. Moskva: Glav. arkhivnoe upr. pri Sovete Ministrov SSSR, T͡Sentr. gos. arkhiv drevnikh aktov SSSR, 1988.
Find full text
2
Gosudarstvennyĭ istoricheskiĭ muzeĭ (Moscow, Russia). Voprosy istochnikovedenii͡a︡ i paleografii. Moskva: Gos. istoricheskiĭ muzeĭ, 1993.
Find full text
3
Chernilovskai︠a︡, M. M. Opisanie rukopiseĭ sobranii︠a︡ Chertkova. Novosibirsk: Nauka, 1986.
Find full text
4
Bede. The Old English version of Bede's Ecclesiastical history of the English people. Millwood, N.Y: Kraus Reprint, 1988.
Find full text
5
Bede. The Old English version of Bede's Ecclesiastical history of the English people. Millwood, NY: Kraus Reprint, 1988.
Find full text
6
Bede. The Old English version of Bede's Ecclesiastical history of the English people. [Millwood, NY]: [Kraus Reprint], 1997.
Find full text
8
Stoli͡arova, L. V. Drevnerusskie nadpisi XI-XIV vekov na pergamennykh kodeksakh. Moskva: Nauka, 1998.
Find full text
9
Krutova, M. S. Kniga glagolemai︠a︡: Semantika, struktura i varʹirovanie nazvaniĭ russkikh rukopisnykh knig XI-XIX vv. Moskva: Pashkov dom, 2010.
Find full text
10
P, Budaragin V., and Library of Congress, eds. Living traditions of Russian faith: Books & manuscripts of the Old Believers : an exhibition at the Library of Congress, May 31-June 29, 1990. Washington: Library of Congress, 1990.
Find full textBook chapters on the topic "Manuscripts, Russia (Old)"
1
"How Inauthentic was James Macpherson’s “Translation” of Ossian?" In Who Wrote That?, edited by Donald Ostrowski, 190–208. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501749704.003.0009.
Full textAbstract:
This chapter talks about the Scottish poet James Macpherson. It analyzes Macpherson's publication of the “Fragments of Ancient Poetry Collected in the Highlands of Scotland,” which he claimed was his own translation into English from old Gaelic manuscripts he discovered in the Scottish Highlands. It also looks into “Fingal,” an Ancient Epic Poem or cycle of poetry presumably sung by the legendary Scottish bard Ossian, which Macpherson also claimed was a translation from the Gaelic. The chapter examines the Ossian cycle that stimulated investigations and searches for ethnic folk literature, particularly for national epics throughout Europe and Russia that represented the mystical spirit of the nation. It looks into skeptics, such as Samuel Johnson, David Hume, and Horace Walpole who expressed doubt about the authenticity of Macpherson's translations.
2
Matonin, Vasiliy N., and Natalya N. Bedina. "The Fatherland Theme in the 18th Century Patriotic Discourse (On the Example of the Divine Service of Thanksgiving on the Great God-Given Victory at Poltava)." In Hermeneutics of Old Russian Literature: Issue 20, 423–75. А.M. Gorky Institute of World Literature of the Russian Academy of Sciences, 2021. http://dx.doi.org/10.22455/horl.1607-6192-2021-20-423-475.
Full textAbstract:
The material for the article is the 18th century manuscript of the Divine Service of Thanksgiving… The authors discovered it in the Chequevo village of the Onega district in the Arkhangelsk region. The manuscript was kept near the books marked with Chequeo peasant library seal. The Abbot of the Solovetsky monastery, Archimandrite Ioannikiy, was one of the founders of this library. He was a native of the Polye village, which was part of the Chequevo. So it can be assumed that the manuscript came to the library from the Solovetsky monastery — the spiritual and cultural center of the Russian North. Divine Service of Thanksgiving... is a handwritten copy from the first printed edition of the solemn service, created immediately after the Russian troop’s victory in the Poltava battle in 1709. The author of the text is Archbishop Theophilactus (Lopatinsky). The history of the manuscript reveals the awareness of the Northern peasantry’s involvement in the Russia naval success and in the fate of the Fatherland. As a result of Peter’s the Great reform activities, Arkhangelsk lost its strategic importance for the state development, but the Emperor’s connection with the Northern peasantry formed an important part of the marginal self- consciousness of the Pomors. In the 18th century Patriotic discourse, the wars waged by Russia are assessed as liberating. In the text of the Service, the images of the Russian army, Tsar Peter I and the people are endowed with such characteristics as humility, smallness, infirmity, loyalty to the true faith and trust in the grace of God. The enemy image is based on comparisons with the vanity builders of the Babylon tower, arrogant Goliath, arrogant and fierce Pharaoh, thousands of Assyrian army, the Babylonian king Nebuchadnezzar, the traitor Judas. Researchers characterize the author of the Divine Service of Thanksgiving... as one of the most consistent zealots of Orthodoxy, a hidden opponent of Peter’s Church reforms and a passionate enemy of Protestantism. In the Russia and Sweden state ideology, there is a common trend: the protection and collection of lands around the empire center. The common language of Baroque European culture is typical for Swedish and Russian glorifications of the Northern war time. It involves the use of Parallels with biblical images, the combination game with emblematic signs, and ultimately — the search for the highest meaning of historical events. The presence of an enemy superior in numbers and power is one of the most important conditions for the peoples’ self-consciousness formation. The national power identity basis was not the economic and political might of the state, but it was the idea of protecting the Fatherland, its independence, Fatherland honor and glory. Peter’s Imperial ambitions grow organically from the Moscow kingdom ideology (“Moscow is the third Rome”), where the “goal of world history” was realized (A. Toynbee). In the 18th century Patriotic discourse, the interpretation of the war had a religious character despite the secularization of public consciousness. The Fatherland theme was based on traditional spiritual foundations implemented in the emerging Imperial ideology.
3
Belov, Nikita V. "The Chronicler of Sablins Merchants — Unknown Monument of Ustyug Chronicles of the Last Quarter of the 17th — First Half of the 18th Centuries." In Hermeneutics of Old Russian Literature: Issue 20, 408–22. А.M. Gorky Institute of World Literature of the Russian Academy of Sciences, 2021. http://dx.doi.org/10.22455/horl.1607-6192-2021-20-408-422.
Full textAbstract:
The article introduces into scientific circulation a previously un- known monument to the private Ustyug chronicle of the 17th — 18th centuries. It represents several blocks of chronicles for the years of 1601–1735, left on clean lists of RSL manuscript, f. 310 (collection of V.M. Undolsky), No. 387. The study of ownership marks of the manuscript, as well as the annalistic text read in it allows us to make attribution of the work in question with confidence. Accord- ing to the author, the chronicler was created in a family of Ustyug merchants Sablin in 1670–1730s. The chronicle combines the features of the city chronicler, family notebook and diary notes. It reflects important milestones in the history of Veliky Ustyug: the events of the Troubles, the city fires of 1677 and 1678, the observation of the Big Comet of 1680/81, the Solovetsky trips of Peter the Great, the crop failures of the second half of the 1690s, the flood of 1723. The compilers of the chronicler pay special attention to the Ivanovsky fire of 1715 — the text of the chronicle preserved three independent descriptions of this natural disaster. The article concludes with the publication of the text by the Sablin’s Chronicle and the owner’s records of the manuscript of the Undolsky collection.
4
Turilov, Anatolij A. "Towards the Dating of the Vienna Octoechos (Codex Hankenstein)." In Slavic and Balkan linguistics, 284–305. Institute of Slavic Studies, Russian Academy of Sciences, 2020. http://dx.doi.org/10.31168/2658-3372.2020.1.14.
Full textAbstract:
The section is devoted to the dating of the so-called «Vienna Octoechos» («Codex of Hankenstein») – the old Russian parchment liturgical miscellanea of GalicianVolyn origin. Currently, the scientific literature is dominated by its dating to the end of the 12th – beginning of the 13th century, which was proposed by foreign slavists in the middle of the 19th century. This opinion was based on the linguistic (spelling) dating of the codex, which in reality only defines the lower limit of its creation. Meanwhile, a number of Russian scientists, including such an experienced paleographer as I. I. Sreznevsky, dated the manuscript by the end of the 13th century and even the border of the 13th and 14th centuries. Starting the study the author proceeded from the fact that over the past decades many manuscripts (both South Slavic and Оld Russian) began to date much later (sometimes a century or more) than in the 19th century. Based on the found close paleographic analogies the author came to the conclusion that the «Vienna Octoechos» should be dated by the end of the 13th – the beginning of the 14th century.
5
Sukina, Liudmila B. "On a Special Edition of Manuscript Synodikoses — Literary Collections of the 18th Century." In Hermeneutics of Old Russian Literature: Issue 20, 391–407. А.M. Gorky Institute of World Literature of the Russian Academy of Sciences, 2021. http://dx.doi.org/10.22455/horl.1607-6192-2021-20-391-407.
Full textAbstract:
The type of Synodikos with a literary preface appeared at the end of the 16th century and developed and spread in the 17th century. It is believed that the study of the copies of the 18th century does not add essential information about the repertoire of collections of Synodikos. However, manuscripts can still be found that do not completely fit into the general picture of the ideas available in current science about the composition of literary collections of the late Synodikos. The article examines three handwritten front Synodikos books identified by the author, which differ significantly in the composition of literary prefaces from the general mass of those Synodikoses of the third edition common in the 18th century (I.V. Dergacheva). They are based on miniatures copied from engravings of various editions of the Synodikos by Leonty Bunin, and selected texts that match their meaning. A similar principle of compiling a moralistic collection was used in the Patriarch Adrian Synodikos (O.R. Khromov). The manuscripts in question have different origins and history of existence, but demonstrate thematic and stylistic affinity. They are also united by a curious combination in preface collections of poetic and prose texts. All this gives reason to say that in this case we are dealing with a special edition of the Synodikos — a literary collection that existed in the 18th century.
6
Lyakhovitsky, Yevgeny A., Ekaterina S. Simonova, and Mikhail A. Shibaev. "The Experiment of Technological and Codicological Research of Old Russian Parchment Manuscripts of the Second Half of the 13th–14th Centuries." In Hermeneutics of Old Russian Literature: Issue 20, 371–90. А.M. Gorky Institute of World Literature of the Russian Academy of Sciences, 2021. http://dx.doi.org/10.22455/horl.1607-6192-2021-20-371-390.
Full textAbstract:
The article analyzes the types of lining of Old Russian codexes. The conclusion is made that there are two main techniques of lining — tra- ditional with the use of a special awl or knife and for the first time described in Russian historiography — with the use of a template. It is concluded that when using an awl or a knife, the lining furrows can be either wide, oval or rectangular in cross-section, or narrow (angular or triangular in cross-sec- tion), depending on the tool. Observations on the nature of the location of line grooves and punctures allowed us to reconstruct the technology of preparing parchment for writing. In most cases, the two-bifol lining was used. After the 4 bifolia were folded in half, punctures were made in the fields. Then the block was again sorted into 2 sheets. The sheets of parchment were unbent again. Lining was deployed at bifolia, not one tile at a time. In the pre-Mongol peri- od, in most of the studied manuscripts, there is a clear difference in the color of the hair (darker and yellowish) and flesh (lighter) sides. At a later time, the technology changed significantly, and in codexes, created in the period from the second half of the 13th–15th centuries differences between the flesh and hair sides are practically not observed, as a result of which the so-called Gregory’s rule is not executed. The article also analyzes the technique of template lining of parchment manuscripts. The earliest known case of this type of lining is recorded in the copy of Izbornik (Anthology) of 1073 year, which was created in Moscow back to 1403. The appearance of template technology significantly diversified the lining schemes.
7
Zajc, Neža. "On the Origins of the Monastic Worldview of St. Maximus the Greek (On the 550th Anniversary of His Birth)." In Hermeneutics of Old Russian Literature: Issue 20, 250–72. А.M. Gorky Institute of World Literature of the Russian Academy of Sciences, 2021. http://dx.doi.org/10.22455/horl.1607-6192-2021-20-250-272.
Full textAbstract:
The article analyzes six original works by St. Maxim the Greek, which are joined in the Parisian manuscript collection in a unique way. They all share the theme of monastic life and are composed in the form of answers. It turns out that it was in these works that Maxim the Greek created a special concept of “inner man”. Rather, traces of his personal practice of “prayer of the heart” (Jesus Prayer) can be detected, which bears testimony to his monastic experience and worldview that bring to mind the spiritual ascetic practice of hesychasm. Moreover, the mentioned works of St. Maxim the Greek include essential techniques for creating a literary text, thus reflecting not only his understanding of literary creativity, but also the essence of poetics of St. Maxim the Greek. It is for the first time that these works are examined in such a detail and on the basis of handwritten materials.
8
Zelenskaya, Galina M., and Svetlana K. Sevastyanova. "Corpus of Patriarch Nikon’s Inscriptions on “Sacred Things”: Questions of Textology and Architectural and Artistic Design." In Hermeneutics of Old Russian Literature: Issue 20, 479–547. А.M. Gorky Institute of World Literature of the Russian Academy of Sciences, 2021. http://dx.doi.org/10.22455/horl.1607-6192-2021-20-479-547.
Full textAbstract:
In the vast and varied written heritage of Metropolitan and Patriarch Nikon, the inscriptions on the “holy things” that were written with the participa- tion of, or on his behalf, occupy a special place. These texts, different in volume and content, exist as notes on sheets of manuscript and early printed books, in the form of belts and compositions of tiled temple decoration, as well as on an- timenes, crosses, icons, bells, liturgical vessels, and seals. Many of them by their origin and location are associated with the patriarchal monasteries — the Resur- rection in New Jerusalem near Moscow, the Iversky Svyatoozersky in Valdai and the Onega Godfather on the Kiy-island. The corpus of the inscriptions, united by the name of the Primate, has never been studied in its entirety and systematically. The authors of the article attempted to fill these gaps by applying an integrated approach in the study. They prepared on the principle of a catalog a register of “holy things” — sacred objects that make up a single whole with the texts present- ed on them. The inscriptions are classified according to the functional purpose of the objects on which they are located. The groups of annals-historical, spiritual- educational, liturgical, historical-topographic, supplementary and owner’s in- scriptions are distinguished. Historical and philological research of texts is com- plemented by an analysis of the symbolic and semantic aspects of their architectur- al and artistic design. The inscriptions appear in the context of the iconic work of Patriarch Nikon, including hierotopic, iconographic and architectural programs, embodied with the participation of masters from Great, Small and White Russia. A comprehensive study allowed us to see the inscriptions and the personality of His Holiness Nikon from a perspective that reveals the richest spectrum of litur- gical, church-historical, patristic and artistic traditions of Old Russia, combined with new trends melted down in the furnace of Orthodoxy.
9
Kaplun, Marianna V. "The Elements of Expressiveness in the Youth Dialogue about Feast of the Nativity." In Hermeneutics of Old Russian Literature: Issue 20, 314–24. А.M. Gorky Institute of World Literature of the Russian Academy of Sciences, 2021. http://dx.doi.org/10.22455/horl.1607-6192-2021-20-314-324.
Full textAbstract:
The Youth Dialogue about Feast of the Nativity from a cycle “Rhymed and not Rhymed Poems” from the manuscript collection by T.F. Bolshakov (RSL. F. 37. No. 88) refers to the poems in the collection on the biblical plots. The Dialogue, presumably dated to the 17th century, is a small rhymed poem with elements of action, divided into lines of poetry and played by roles by two youths ‘little yours’ to the listening ‘faithful virgins’. The Dialogue was clearly intended for a listener or spectator and, possibly, was shown on a stage or in a church as an action in which passages from the Gospel were read, represented in persons. The stage character of The Dialogue is indicated by an appeal to the audience, containing an invitation to listen to the story, and in a spectacular manner of a riddle, clearly with the aim of interest (intrigue) the audience. There are elements of artistic expressiveness in The Dialogue which gives dynamics and poetry to the text and, possibly, in order to impress the audience. Rapid change of verbs while reading could give an internal dynamics to the passage and even more captivate the audience. The Dialogue contains traditional Christmas attributes (star, myrrh, censer, angels), quotes from the Psalter, but the text doesn’t convey exactly the Gospel, but represents a poetic interpretation of Christmas. The Dialogue contains a linguistic expressiveness which is given by emotional elements (description of Herod’s intentions and speech expressiveness of the Mother of God), artistically meaningful persistent evangelical images (‘a pure dove,’ ‘stars from heaven’). The speech of the two youths is also expressive, in which some differences are also guessed (the speech of the first is more descriptive, the speech of the second is more graphic). All this makes it possible to talk about the elements of artistic expression inherent in The Youth Dialogue about Feast of the Nativity.
10
Shaikin, Aleksandr A. "Alexander the Great and the Characters of a Novel Laurus by Eugene Vodolazkin." In Hermeneutics of Old Russian Literature: Issue 20, 611–19. А.M. Gorky Institute of World Literature of the Russian Academy of Sciences, 2021. http://dx.doi.org/10.22455/horl.1607-6192-2021-20-611-619.
Full textAbstract:
The main action of the novel Laurus by E.G. Vodolazkin is set in Russia (Rus’) of the 15th century, and full of quotes and retelling of plots and fragments of a large number of translated medieval works that existed in the Russian Middle Ages. The central place among them belongs to a narration (a novel) about Alexander the Great — its manuscript is kept under the icon as the Holy Scripture. The article examines the juxtaposition of situations and problems of the main characters of Vodolazkin’s novel and situations and the personality of Alexander whose image permeates the text of the modern novel accompanying the worldview searches of its heroes. Young Arseny is impressed by the renowned commander primarily because he is a tireless explorer of lands — countries, peoples, bizarre creatures and phenomena of those lands. Later Arseny (who becomes Amvrosy and Laurus on his way) comprehends the category of the path in connection with Alexander, namely the path of salvation for the soul of Ustina. The prediction of Alexander’s tragic death — “on the iron earth under the bone sky” — is projected by the heroine, Ustina, onto her own fate, but there is no fatal inevitability in the prediction: its retelling does not prevent another heroine, Anastasia, from giving a birth to a child successfully. At the end of the novel there appears a question: “What a strange life Alexander had. What was its historical purpose?” The question is asked by Anastasia who is falling asleep, and Laurus answers it himself: “Life has no historical purpose. Or it’s not primary. It seems to me that Alexander realized this only right before his death.” Actually it’s the hero of Vodolazkin’s novel who understands this instead of Alexander before his imminent death. Having conquered the world Alexander died before reaching his home land in accordance with the prediction of Antiphon. Laurus who is saving the soul of his beloved, returns to his home place and dies with a newborn baby in his arms, thereby compensating for the loss that shook him and Ustina at the beginning of life.
Conference papers on the topic "Manuscripts, Russia (Old)"
1
Kushnareva, L. L. "Buryat State University collection of Old Believers books and manuscripts." In Old Belief: History and Modernity, Local Traditions, Relations in Russia and Abroad. Buryat State University Publishing Department, 2015. http://dx.doi.org/10.18101/978-5-9793-0771-8-290-297.
Full text