Books by Tatiana I Afanasyeva
учебно-методическое пособие, 2016
Альянс-Архео М.-СПб., 2019
Papers by Tatiana I Afanasyeva
Slavica Slovaca, 2024
The article presents new data on the number of Western prayers in the Yaroslavl Horologion of the... more The article presents new data on the number of Western prayers in the Yaroslavl Horologion of the second half of the 13th century, a collection first studied by A. I. Sobolevsky, who suggested that it contained eight prayers translated from Latin. When preparing the first complete edition of the Yaroslavl Horologion, a search was conducted for the originals
and other Slavonic copies of the prayers of this collection, which made it possible to identify a number of previously unknown sources that allow us to reconsider and clarify the opinions of both Sobolevsky and modern scholars who have studied this question. Greek originals were found for some prayers, which removes the question of their Western origin.
A number of prayers correspond in their liturgical function to Byzantine Horologia and Psalters and, on this basis, can be considered translated from Greek prototypes. Only five prayers of undoubtedly Western origin are preserved in the Yaroslavl Horologion. They are either Moravian and came to Rus’ from the southern Slavs, or Czech, brought to Kiev
through Czech-Russian cultural ties in the 11th century.
Studi Slavistici, 2024
The article is devoted to a Slavonic alphabetical hymn found in the earliest Slavonic Horologia a... more The article is devoted to a Slavonic alphabetical hymn found in the earliest Slavonic Horologia and preserved in two sources: the well-known Jaroslavl’ Horologion of the 13th century and the recently discovered liturgical book for cell prayer Sof. 1129 from the 14th century. In the latter source the alphabetical hymn contains two verses starting with the letter Ш, a feature that it shares also with the Alphabetical Prayer of Constantine of Preslav and with the oldest Slavonic alphabetical hymnography,
recently identified by G. Popov, found in the Festal Menaion. The question of the evidence of the Glagolitic alphabet found in Cyrillic acrostics is once again discussed in the article, and the opinion of V. Mošin that the Glagolitic acrostics are closely related to the alphabets that figure in
On the Letters by Černorizec Chrabr and in the Munich Abecedarium is confirmed. The subsequent fate in Medieval Rus of the alphabetical hymn from the Horologion is then traced. The hymn, in a significantly reworked form, is widely found in manuscripts starting with the end of the 15th century as a prayer titled “Alphabetical [prayer] of repentance”. At the end of the article, an attempt is made to show the main differences between acrostics based on the Glagolitic and Cyrillic alphabets.
Древняя Русь. Вопросы медиевистики, 2024
The authors study the cycle of Prayers of St. Basil the Great in Byzantine and early Russian sour... more The authors study the cycle of Prayers of St. Basil the Great in Byzantine and early Russian sources of the 11th – 14th centuries.
In the Byzantine Euchologion of Strategius Paris, Coislin 213 (dated 1027) the prayers of this cycle contain special
endings: each prayer mentions one of the nine ranks of the heavenly powers according to the system of the “heavenly
hierarchy” developed by Pseudo-Dionysius the Areopagite. The same endings are also found in the prayers in the early
Russian Horologia of the 13th – 14th centuries, while in the Byzantine Horologia and Psalters these endings are absent.
On the basis of this feature, the authors attempt to date the translation of these prayers in the early Russian Horologia
(this cycle of prayers remains unknown in South Slavic sources), to connect it with the translation of the Studite-Alexis
Typicon in the 1060s – 1070s, and also to compare the text of the prayers with another liturgical translation dated to the
end of the 11th or beginning of the 12th centuries – the Slavonic translation of the Prologue-Synaxarion.
The report will discuss the principles of creating a half-letter from the Cyrillic minuscule in t... more The report will discuss the principles of creating a half-letter from the Cyrillic minuscule in the Vatican Psalter of the 14th century, and also issues related to the dating and localization of the manuscript.
Slověne, 2023
The article provides a textual analysis of the Rule of the Singing of the Psalter according to al... more The article provides a textual analysis of the Rule of the Singing of the Psalter according to all its parchment copies and traces its connection with the Slavic Psalter. As a result of the study, two redactions were identified and the second redaction was found to be derived from the first. Both redactions are associated with the spread of additional private services, which were actively introduced into Slavic worship on Mount Athos in the 13th century, as a result of which troparia and prayers after each cathisma appear in the Psalter. The first edition is possibly associated with the circle of St. Sava of Serbia: the translation exhibits Russian features and, most likely, comes from the Panteleimon Monastery, where the saint was tonsured. Among the Southern Slavs, only the second redaction is known, and it is found in a much greater number of manuscript copies. Both redactions became known in Rus' in the 13th century, which indicates the intensity of ties with Athos. The appendix to the article contains an index of all known prayers after cathismata in the 13th–14th-centuries Slavic sources.
SCRIPTA &- SCRIPTA, 2023
No Horologion ("Book of the Hours") has survived in the Old Church Slavonic corpus. Since early R... more No Horologion ("Book of the Hours") has survived in the Old Church Slavonic corpus. Since early Russian sources, however, tend to retain South Slavic liturgical traditions, the authors attempt to reconstruct such a book for daily prayer on the basis of Russian manuscripts from the 13th-14th centuries. A key factor in the reconstruction are the so-called kata stichon hymns, an archaic genre of Byzantine hymnography used for night prayer. The authors analyze the text and meter of these hymns, including one hymn originally composed in Slavonic in imitation of the Byzantine genre, and argue that the later Russian sources reflect an Horologion translated in Bulgaria in the late 9th or early 10th century.
Труды института русского языка им. В.В. Виноградова, 2023
В статье рассматриваются источники рукописного требника с номоканоном (РНБ, Погод. 312), имеющего... more В статье рассматриваются источники рукописного требника с номоканоном (РНБ, Погод. 312), имеющего приписку о написании его известным древнерусским книжником Игнатием Смольнянином. «Хождение Пимена в Царьград», написанное Игнатием, стало чрезвычайно популярным в древнерусской письменности, тогда как его требник не получил большого распространения, и его работа по составлению этой книги до настоящего времени не была известна. В результате исследования состава рукописи выявлено, что Игнатий использовал сербский перевод требника, выполненный в середине-третьей четверти XIV в., а также составленную примерно в то же время так называемую Мазуринскую кормчую. Кроме выписок из этих книг Игнатий вставил в свой требник несколько статей, распространенных в это время в монашеской среде Константинополя. Ключевые слова: требник и номоканон, русские книжники Константинополя, письменность эпохи второго южнославянского влияния.
ДРЕВНЯЯ РУСЬ. ВОПРОСЫ МЕДИЕВИСТИКИ
В статье рассматриваются смешанные редакции «Константинова дара», сделанные на основе двух перево... more В статье рассматриваются смешанные редакции «Константинова дара», сделанные на основе двух переводов этого памятника с греческого языка: московского времени митрополита Киприана и юго-западного, осуществленного на территории Великого княжества Литовского после Флорентийской унии. Выявлено три смешанные редакции, которые делались последовательно, каждая на основе предыдущей: в Кормчей Нифонта Кормилицына, в Троицком сборнике, принадлежавшем митрополиту Иоасафу, и в печатной Кормчей 1653 г. Ключевые слова: «Константинов дар», Кормчая книга, редактирование текста Работа выполнена при финансовой поддержке Российского научного фонда, грант № 20-18-00171. 1 Текст цитируется по интернет-изданию: https://www.thelatinlibrary.com/donation.html (дата обращения: 29.01.2022).
Монфокон. Исследования по палеографии, кодикологии и дипломатике, 2022
The article studies two Slavic translations of the Donation of Constantine from the 14th and the ... more The article studies two Slavic translations of the Donation of Constantine from the 14th and the 15th centuries in comparison with the Greek text (in some cases with the Latin original) in order to establish the time and place of their appearance. F. Thomson believed that the first Slavic translation was made in Serbia, and the second one in Bulgaria, but the study shows that both translations are of East Slavic origin. Both translations have a number of ideological inserts, on the basis of which it is possible to put forward assumptions about the goals of creating them. The first translation was probably made for Metropolitan Cyprian and served as an authoritative source to which the metropolitan could appeal in the matter of collecting church taxes in Moscow Russia. The second translation, in our opinion, could have been made in Southwestern Russia in a circle of scribes denying the Church Union of 1439. DOI: 10.31168/2305-6754.2019.8.1.4В статье изучаются два славянских перевода ...
The Manuscript Vat. slav. 14 as a Leiturgikon of Metropolitan Cyprian (+ 1406)
Лингвистическое источниковедение и история русского языка, 2015
В статье исследуется состав славяно-русской версии Евхология Великой церкви по рукописи ГИМ, Син.... more В статье исследуется состав славяно-русской версии Евхология Великой церкви по рукописи ГИМ, Син. 900 в сравнении с тремя греческими списками этого памятника, введенными в научный оборот Мигелем Арранцем (Paris, Coisl. 213, Grottaferrata, Γ.β.Ι. и Athens 662). Делается вывод о том, что славяно-русская версия, созданная на рубеже XIV-XV вв., оказывается свидетелем новой редактуры Евхология Великой церкви, осуществленной, по-видимому, при патриархе Филофее. Эта редакция Евхология сохраняла многие уникальные особенности древнейшего греческого списка Coisl. 213 1027 г., написанного по заказу пресвитера храма св. Софии Стратигия. Так, здесь в большей степени, чем в других греческих списках патриаршего требника, сохранились чины Страстной седмицы, совершаемые в Великой церкви, литии в разные места Константинополя, молитвы на разные нужды. При этом в ней имелся ряд новых чинов и молитв, связанных с монашеским постригом, причащением и покаянием, а также вставлен чин новолетия, отредактированный патриархом Филофеем. В структуре Песненного последования были произведены серьзные изменения: оно было перекомпановано и разделено на две части. Славянский переводчик переводил не все службы, имеющиеся в греческом кодексе, а лишь те, которые были ранее неизвестны или мало распространены на Руси. Так, в славянской версии отсутствуют чины крещения, венчания, погребения, великого водосвятия и молитвы коленопреклонения в Пятидесятницу. При переводе константинопольских чинов русский книжник опускает все топонимы, в чем, на наш взгляд, проявляется стремление адаптировать эти службы к русскому богослужению. Ключевые слова: константинопольский патриарший требник и его состав, славяно-русский перевод и реконструкция греческого оригинала.
FONS SAPIENTIAE VERBUM DEI Сборник научных статей в честь 80-летия А.А. Алексеева, 2022
The article presents an attempt to reveal the main editions of the Slavic
Euchologion of the 11th... more The article presents an attempt to reveal the main editions of the Slavic
Euchologion of the 11th–14th centuries, which were created using the
Greek originals. As a result of a comparison of more than a hundred
Slavic manuscripts containing the Sluzhebnik and the Trebnik, three
translations were revealed: a translation carried out by order of St. Sava
of Serbia in the beginning of the 13th century, a translation made under
the Serbian king Stefan Dusan in the middle of the 14th century, and
a translation created at the initiative of the Russian Metropolitan
Cyprian at the end of the 14th century.
Древняя Русь. Вопросы медиевистики, 2022
В статье рассматриваются смешанные редакции «Константинова дара», сделанные на основе двух перево... more В статье рассматриваются смешанные редакции «Константинова дара», сделанные на основе двух переводов этого памятника с греческого языка: московского времени митрополита Киприана и юго-западного, осуществленного на территории Великого княжества Литовского после Флорентийской унии. Выявлено три смешанные редакции, которые делались последовательно, каждая на основе предыдущей: в Кормчей Нифонта Кормилицына, в Троицком сборнике, принадлежавшем митрополиту Иоасафу, и в печатной Кормчей 1653 г.
This article describes the results of textological analysis of Slavic translations of liturgies f... more This article describes the results of textological analysis of Slavic translations of liturgies from the oldest period (11th-14th cc.): the Liturgy of Saint John Chrysostom, the Liturgy of Saint Basil the Great and the Liturgy of Presanctified Gifts. It also describes methods of analyzing liturgy based on Slavic manuscripts, taking into consideration the structure of its text, historic and liturgical tradition as well as special features of its translation. The article presents a classification of Slavic manuscript copies and a diagram that illustrates the relation between the different redactions. In addition, the author substantiates the principles of publishing Slavic liturgy: it must consist of two parts – a critical edition of the Slavic translation of liturgy and a table, which shows the composition of the Divine Service.
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Books by Tatiana I Afanasyeva
Papers by Tatiana I Afanasyeva
and other Slavonic copies of the prayers of this collection, which made it possible to identify a number of previously unknown sources that allow us to reconsider and clarify the opinions of both Sobolevsky and modern scholars who have studied this question. Greek originals were found for some prayers, which removes the question of their Western origin.
A number of prayers correspond in their liturgical function to Byzantine Horologia and Psalters and, on this basis, can be considered translated from Greek prototypes. Only five prayers of undoubtedly Western origin are preserved in the Yaroslavl Horologion. They are either Moravian and came to Rus’ from the southern Slavs, or Czech, brought to Kiev
through Czech-Russian cultural ties in the 11th century.
recently identified by G. Popov, found in the Festal Menaion. The question of the evidence of the Glagolitic alphabet found in Cyrillic acrostics is once again discussed in the article, and the opinion of V. Mošin that the Glagolitic acrostics are closely related to the alphabets that figure in
On the Letters by Černorizec Chrabr and in the Munich Abecedarium is confirmed. The subsequent fate in Medieval Rus of the alphabetical hymn from the Horologion is then traced. The hymn, in a significantly reworked form, is widely found in manuscripts starting with the end of the 15th century as a prayer titled “Alphabetical [prayer] of repentance”. At the end of the article, an attempt is made to show the main differences between acrostics based on the Glagolitic and Cyrillic alphabets.
In the Byzantine Euchologion of Strategius Paris, Coislin 213 (dated 1027) the prayers of this cycle contain special
endings: each prayer mentions one of the nine ranks of the heavenly powers according to the system of the “heavenly
hierarchy” developed by Pseudo-Dionysius the Areopagite. The same endings are also found in the prayers in the early
Russian Horologia of the 13th – 14th centuries, while in the Byzantine Horologia and Psalters these endings are absent.
On the basis of this feature, the authors attempt to date the translation of these prayers in the early Russian Horologia
(this cycle of prayers remains unknown in South Slavic sources), to connect it with the translation of the Studite-Alexis
Typicon in the 1060s – 1070s, and also to compare the text of the prayers with another liturgical translation dated to the
end of the 11th or beginning of the 12th centuries – the Slavonic translation of the Prologue-Synaxarion.
Euchologion of the 11th–14th centuries, which were created using the
Greek originals. As a result of a comparison of more than a hundred
Slavic manuscripts containing the Sluzhebnik and the Trebnik, three
translations were revealed: a translation carried out by order of St. Sava
of Serbia in the beginning of the 13th century, a translation made under
the Serbian king Stefan Dusan in the middle of the 14th century, and
a translation created at the initiative of the Russian Metropolitan
Cyprian at the end of the 14th century.
and other Slavonic copies of the prayers of this collection, which made it possible to identify a number of previously unknown sources that allow us to reconsider and clarify the opinions of both Sobolevsky and modern scholars who have studied this question. Greek originals were found for some prayers, which removes the question of their Western origin.
A number of prayers correspond in their liturgical function to Byzantine Horologia and Psalters and, on this basis, can be considered translated from Greek prototypes. Only five prayers of undoubtedly Western origin are preserved in the Yaroslavl Horologion. They are either Moravian and came to Rus’ from the southern Slavs, or Czech, brought to Kiev
through Czech-Russian cultural ties in the 11th century.
recently identified by G. Popov, found in the Festal Menaion. The question of the evidence of the Glagolitic alphabet found in Cyrillic acrostics is once again discussed in the article, and the opinion of V. Mošin that the Glagolitic acrostics are closely related to the alphabets that figure in
On the Letters by Černorizec Chrabr and in the Munich Abecedarium is confirmed. The subsequent fate in Medieval Rus of the alphabetical hymn from the Horologion is then traced. The hymn, in a significantly reworked form, is widely found in manuscripts starting with the end of the 15th century as a prayer titled “Alphabetical [prayer] of repentance”. At the end of the article, an attempt is made to show the main differences between acrostics based on the Glagolitic and Cyrillic alphabets.
In the Byzantine Euchologion of Strategius Paris, Coislin 213 (dated 1027) the prayers of this cycle contain special
endings: each prayer mentions one of the nine ranks of the heavenly powers according to the system of the “heavenly
hierarchy” developed by Pseudo-Dionysius the Areopagite. The same endings are also found in the prayers in the early
Russian Horologia of the 13th – 14th centuries, while in the Byzantine Horologia and Psalters these endings are absent.
On the basis of this feature, the authors attempt to date the translation of these prayers in the early Russian Horologia
(this cycle of prayers remains unknown in South Slavic sources), to connect it with the translation of the Studite-Alexis
Typicon in the 1060s – 1070s, and also to compare the text of the prayers with another liturgical translation dated to the
end of the 11th or beginning of the 12th centuries – the Slavonic translation of the Prologue-Synaxarion.
Euchologion of the 11th–14th centuries, which were created using the
Greek originals. As a result of a comparison of more than a hundred
Slavic manuscripts containing the Sluzhebnik and the Trebnik, three
translations were revealed: a translation carried out by order of St. Sava
of Serbia in the beginning of the 13th century, a translation made under
the Serbian king Stefan Dusan in the middle of the 14th century, and
a translation created at the initiative of the Russian Metropolitan
Cyprian at the end of the 14th century.
В старославянском корпусе не сохранилось Часослова. Однако, поскольку древнерусские источники часто сохраняют южнославянские богослужебные традиции, авторы пытаются реконструировать такой Часослов на основе древнерусских рукописей XIII–XIV вв. Ключевым фактором реконструкции являются так называемые гимны ката стихон — архаичный жанр византийской гимнографии, используемый для ночной молитвы. Авторы анализируют текст и метрику этих гимнов, а также одного гимна, составленного на славянском языке в подражание византийскому жанру, и показывают, что более поздние древнерусские источники отражают Часослов, переведенный в Болгарии в конце IX или начале X века.
The authors study the cycle of Prayers of St. Basil the Great in Byzantine and early Russian sources of the 11th – 14th centuries. In the Byzantine Euchologion of Strategius Paris, Coislin 213 (dated 1027) the prayers of this cycle contain special endings: each prayer mentions one of the nine ranks of the heavenly powers according to the system of the “heavenly hierarchy” developed by Pseudo-Dionysius the Areopagite. The same endings are also found in the prayers in the early Russian Horologia of the 13th – 14th centuries, while in the Byzantine Horologia and Psalters these endings are absent. On the basis of this feature, the authors attempt to date the translation of these prayers in the early Russian Horologia (this cycle of prayers remains unknown in South Slavic sources), to connect it with the translation of the Studite-Alexis Typicon in the 1060s – 1070s, and also to compare the text of the prayers with another liturgical translation dated to the end of the 11th or beginning of the 12th centuries – the Slavonic translation of the Prologue-Synaxarion.