Вестник Екатеринбургской духовной семинарии (Jul 2024)
ATTRIBUTION OF THE GREAT SABBATH CANONS IN THE 15TH–17TH CENTURY SLAVONIC MANUSCRIPT AND OLD PRINTED TRIODIONS FROM THE COLLECTION OF THE HOLY TRINITY-ST. SERGIUS LAVRA
Abstract
A clear attribution of the Canons on Great Saturday is not made for all Slavic handwritten and early printed Triodions, which makes clarifying the structure of these canons and the idea of their authorship an important scientific task. The purpose of the article is to trace out how the inscriptions of the Great Sabbath Canons were changing in the 15th–17th century Slavonic Triodions from the collection of the Holy Trinity-St. Sergius Lavra (now stored in the Archive of Manuscripts of the Russian State Library). The main research methods used are the textual and comparative historical ones. The corpus of the Great Sabbath Canons consists of 6 texts (Quatrain of St. Cosmas of Maiuma, Quatrain of Nun Cassia of Constantinople, the Canon of Mark of Otrant, which replaced the Canon of St. Cassia at the turn of the 9th– 10th centuries, and the Quatrain of St. Andrew of Crete, which was eventually replaced by the Canons “On the Bodily Interment of God” and “On the Lamentations of the Most Holy Theotokos”). In all 15th–16th century Slavonic manuscript Triodions from the collection of the Trinity-St. Sergius Lavra, the only author of the Canon on the Great Sabbath Matins is “Mark the Monk”, while the Canon on the Great Sabbath Compline is missing. The first mention of the fact that St. Cosmas of Maiuma took part in the composition of the Canon on the Matins is found in the handwritten Moscow Triodion from the first third of the 17th century. The Canon on the Great Sabbath Matins obtained its modern form in the Lvov Triodion published in 1642. The Canons “On the Lamentation of the Most Holy Theotokos” and “On the Bodily Interment of God” appeared in the Moscow old printed Triodion dated by the 1st half of the 17th century and attributed to Symeon Logothete. After the Nikon revision, Canon “On the Bodily Interment of God” was excluded from the Triodion. It has been established that the corpus of the Great Sabbath Canons takes on its final form in the postreform Moscow Lenten Triodion published in 1656.
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