Pub Date : 1900-01-01DOI: 10.31860/2712-7591-2020-4-26-50
Florentina V. Panchenko
The article is devoted to a previously unknown work of hymnography — a sticheron to Archpriest Avvakum, whose chant was composed and recorded in “hooks” notation by Daniil Davydovich Mikhailov, mentor of the First Daugavpils Old Believer community in the 1930s and 1940s. The record of the chant is preserved in the Latgalskoe collection (no. 39) of the Ancient Manuscripts Repository (Drevlekhranilishe) at the Institute of Russian Literature of the Russian Academy of Sciences (Pushkinskij Dom) in St. Petersburg. The circumstances of its entry into the collection are disclosed in letters of the Baltic group of Old Believers to Vladimir Malyshev, the founder of the Drevlikhranilishe, who was searching for everything related to the memory of Archpriest Avvakum. Daniil Mikhailov, one of the most prominent Baltic Old Believers of the 20th century, a precentor, an educator and an associate of Ivan Zаvoloko, was also known as an outstanding singer, a connoisseur of the ancient Znamenny chant and a scribe of musical manuscript books written in “hooks” notation. Mikhailov composed the sticheron to Archpriest Avvakum on the text of the doxastikon from the aposticha of the 6th echos from the Service to Bishop Pavel Kolomensky. The chant of the sticheron is original, but nevertheless it is based on certain genre prototypes found in the Old Russian tradition. The article examines the sticheron in the context of the Old Belivers’ hymnographic activity in the 18th — 20th centuries. The study also takes into account the little-known illuminated copy of the Service to Bishop Pavel Kolomensky in the Chuvanov’s collection of the Library of the Academy of Sciences in St. Petersburg (Chuvanov 177).
{"title":"A Sticheron to Archpriest Avvakum in the Chant by the Dvinsky Mentor Daniil Mikhailov","authors":"Florentina V. Panchenko","doi":"10.31860/2712-7591-2020-4-26-50","DOIUrl":"https://doi.org/10.31860/2712-7591-2020-4-26-50","url":null,"abstract":"The article is devoted to a previously unknown work of hymnography — a sticheron to Archpriest Avvakum, whose chant was composed and recorded in “hooks” notation by Daniil Davydovich Mikhailov, mentor of the First Daugavpils Old Believer community in the 1930s and 1940s. The record of the chant is preserved in the Latgalskoe collection (no. 39) of the Ancient Manuscripts Repository (Drevlekhranilishe) at the Institute of Russian Literature of the Russian Academy of Sciences (Pushkinskij Dom) in St. Petersburg. The circumstances of its entry into the collection are disclosed in letters of the Baltic group of Old Believers to Vladimir Malyshev, the founder of the Drevlikhranilishe, who was searching for everything related to the memory of Archpriest Avvakum. Daniil Mikhailov, one of the most prominent Baltic Old Believers of the 20th century, a precentor, an educator and an associate of Ivan Zаvoloko, was also known as an outstanding singer, a connoisseur of the ancient Znamenny chant and a scribe of musical manuscript books written in “hooks” notation. Mikhailov composed the sticheron to Archpriest Avvakum on the text of the doxastikon from the aposticha of the 6th echos from the Service to Bishop Pavel Kolomensky. The chant of the sticheron is original, but nevertheless it is based on certain genre prototypes found in the Old Russian tradition. The article examines the sticheron in the context of the Old Belivers’ hymnographic activity in the 18th — 20th centuries. The study also takes into account the little-known illuminated copy of the Service to Bishop Pavel Kolomensky in the Chuvanov’s collection of the Library of the Academy of Sciences in St. Petersburg (Chuvanov 177).","PeriodicalId":426957,"journal":{"name":"Texts and History: Journal of Philological, Historical and Cultural Texts and History Studies","volume":"16 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1900-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126821820","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 1900-01-01DOI: 10.31860/2712-7591-2020-4-70-84
Fr. Alexey Lopatin
The article examines activities of the Old Believer Brotherhood named after Archpriest Avvakum, which was organized in Leningrad (St. Petersburg / Petrograd) in the 1920s by the Old Believers of the Petrograd–Tver’ diocese under the rule of Bishop Geronty (Lakomkin). The research is based on archival materials, which show that one of the main tasks of the Brotherhood was the organization of theological courses. The article also reveals the history of the relationship between the Brotherhood and the government from 1922, when the Brotherhood was established, until 1930, when it was officially closed, after which in 1932 the diocese was destroyed by the OGPU (Unified State Political Administration).
{"title":"Theological Courses as an Activity of the Old Believer Brotherhood Named after Archpriest Avvakum in Leningrad in the 1920s","authors":"Fr. Alexey Lopatin","doi":"10.31860/2712-7591-2020-4-70-84","DOIUrl":"https://doi.org/10.31860/2712-7591-2020-4-70-84","url":null,"abstract":"The article examines activities of the Old Believer Brotherhood named after Archpriest Avvakum, which was organized in Leningrad (St. Petersburg / Petrograd) in the 1920s by the Old Believers of the Petrograd–Tver’ diocese under the rule of Bishop Geronty (Lakomkin). The research is based on archival materials, which show that one of the main tasks of the Brotherhood was the organization of theological courses. The article also reveals the history of the relationship between the Brotherhood and the government from 1922, when the Brotherhood was established, until 1930, when it was officially closed, after which in 1932 the diocese was destroyed by the OGPU (Unified State Political Administration).","PeriodicalId":426957,"journal":{"name":"Texts and History: Journal of Philological, Historical and Cultural Texts and History Studies","volume":"192 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1900-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"123361948","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 1900-01-01DOI: 10.31860/2712-7591-2021-3-73-122
Аndrey P. Bogdanov, N. Belov
The article deals with the special version of the third redaction of the Old Russian Chronograph from the collection of V. M. Undolsky. It is quite different from other copies of this text. The compiler of the manuscript not only revised the traditional structure of the third redaction of the Chronograph by increasing the number of its chapters from 169 to 182 but also fundamentally changed its historical meaning. The vast majority of manuscripts of the third redaction of the Chronograph brought its narrative up to the end of the Time of Troubles in 1618, thereby emphasizing the end of the “rebellious” period in Russian history and the relative “unimportance” of the following years of quiet rule of the first Romanovs. The Chronograph in 182 chapters continues its narrative of Russian history up to the Eternal Peace Treaty of 1686 and pays much attention to the military events and rebellions of the early Romanov era. This codex was written in the patriarchal scriptorium between 1686 and 1696 (most likely in 1686–1689). The paper on which it is written was actively used in other textually related manuscripts from the patriarchal scriptorium in the late 1680s– 1690s. The Undolsky’s copy of the third redaction of the Old Russian Chronograph is not the only version enlarged by additional chapters. More chapters than in the “classical” version can be found in Rumyantsev’s second copy of the Chronograph. Both Undolsky’s and Rumyantsev’s manuscripts derive from a common protograph — a special form of the third redaction of the Chronograph in 179 chapters. The Undolsky manuscript, however, is continued by the Patriarchal Chronicle for the years 1619–1686. Accordingly, the number of chapters is increased to 182. In contrast, the Rumyantsev manuscript is augmented by the Tale of Mosokh and retains the original 179 chapters. Both manuscripts are supplemented by various excerpts from the Book of Royal Degrees. Simultaneously with them, there also appeared other variants of the Chronograph that expressed the patriarchal bookmen’s thoughts about Russian and world history in the 1680s and 1690s: the Fokhtov Chronograph in 187 chapters and its revised version – the Vologodsky Chronograph in 189 chapters, and also the Tikhonravov Chronograph in 184 chapters. The changes that became fixed in some codices from the last quarter of the 17th century were the results of editorial work of patriarchal and other scribes, who compiled new chronographs and their brief redactions (“chronographets”) in the 1680s – 1690s
文章处理的特殊版本的第三版的旧俄罗斯计时码表从收集V. M. Undolsky。它与本课文的其他抄本大不相同。手稿的编纂者不仅修改了《计时码表》第三版的传统结构，将章节数从169增加到182，而且从根本上改变了其历史意义。第三版编年史的绝大多数手稿将其叙述一直延续到1618年动乱时期的结束，从而强调了俄罗斯历史上“反叛”时期的结束，以及随后几年罗曼诺夫一世平静统治的相对“不重要”。在182章的编年表继续其俄罗斯历史的叙述，直到1686年的永久和平条约，并非常关注早期罗曼诺夫时代的军事事件和叛乱。该手抄本是在1686年至1696年(很可能是1686年至1689年)之间在父权制的缮写室中写成的。在1680年代末至1690年代，书写这篇文章的纸张被积极地用于其他与文本相关的手稿中，这些手稿来自父权缮写室。Undolsky对《旧俄罗斯计时表》第三版的复制并不是唯一增加了额外章节的版本。在鲁缅采夫的第二本《计时码表》中，可以找到比“经典”版本更多的章节。乌多尔斯基和鲁缅采夫的手稿都来自一种共同的原稿——179章《计时码表》第三次修订的一种特殊形式。然而，《宗法编年史》(Patriarchal Chronicle)在1619年至1686年期间保留了Undolsky的手稿。因此，章节数增加到182个。相比之下，鲁缅采夫的手稿增加了《莫索克的故事》，保留了原来的179章。两份手稿都补充了《皇家学位书》的各种摘录。与此同时，还出现了其他版本的《计时表》，表达了1680年代和1690年代的宗法书商对俄罗斯和世界历史的看法:187章的《福克托夫计时表》及其修订版——189章的《沃洛戈斯基计时表》，以及184章的《吉洪拉沃夫计时表》。从17世纪最后25年开始，一些手抄本中固定的变化是族长和其他抄写员编辑工作的结果，他们在1680年代至1690年代编制了新的编年表及其简短的修订(“编年表”)
{"title":"The Old Russian Chronograph of the Third Redaction in 182 Chap ters. Part 1: The Chronograph of the 1680s from the Patriarchal Scriptorium","authors":"Аndrey P. Bogdanov, N. Belov","doi":"10.31860/2712-7591-2021-3-73-122","DOIUrl":"https://doi.org/10.31860/2712-7591-2021-3-73-122","url":null,"abstract":"The article deals with the special version of the third redaction of the Old Russian Chronograph from the collection of V. M. Undolsky. It is quite different from other copies of this text. The compiler of the manuscript not only revised the traditional structure of the third redaction of the Chronograph by increasing the number of its chapters from 169 to 182 but also fundamentally changed its historical meaning. The vast majority of manuscripts of the third redaction of the Chronograph brought its narrative up to the end of the Time of Troubles in 1618, thereby emphasizing the end of the “rebellious” period in Russian history and the relative “unimportance” of the following years of quiet rule of the first Romanovs. The Chronograph in 182 chapters continues its narrative of Russian history up to the Eternal Peace Treaty of 1686 and pays much attention to the military events and rebellions of the early Romanov era. This codex was written in the patriarchal scriptorium between 1686 and 1696 (most likely in 1686–1689). The paper on which it is written was actively used in other textually related manuscripts from the patriarchal scriptorium in the late 1680s– 1690s. The Undolsky’s copy of the third redaction of the Old Russian Chronograph is not the only version enlarged by additional chapters. More chapters than in the “classical” version can be found in Rumyantsev’s second copy of the Chronograph. Both Undolsky’s and Rumyantsev’s manuscripts derive from a common protograph — a special form of the third redaction of the Chronograph in 179 chapters. The Undolsky manuscript, however, is continued by the Patriarchal Chronicle for the years 1619–1686. Accordingly, the number of chapters is increased to 182. In contrast, the Rumyantsev manuscript is augmented by the Tale of Mosokh and retains the original 179 chapters. Both manuscripts are supplemented by various excerpts from the Book of Royal Degrees. Simultaneously with them, there also appeared other variants of the Chronograph that expressed the patriarchal bookmen’s thoughts about Russian and world history in the 1680s and 1690s: the Fokhtov Chronograph in 187 chapters and its revised version – the Vologodsky Chronograph in 189 chapters, and also the Tikhonravov Chronograph in 184 chapters. The changes that became fixed in some codices from the last quarter of the 17th century were the results of editorial work of patriarchal and other scribes, who compiled new chronographs and their brief redactions (“chronographets”) in the 1680s – 1690s","PeriodicalId":426957,"journal":{"name":"Texts and History: Journal of Philological, Historical and Cultural Texts and History Studies","volume":"48 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1900-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116945321","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 1900-01-01DOI: 10.31860/2712-7591-2020-1-172-175
A. A. Tikhomirova
{"title":"The Menaion Sticherarion (RSL, f. 379, No. 63): Peculiarities of the Contents and Marking of the Chants","authors":"A. A. Tikhomirova","doi":"10.31860/2712-7591-2020-1-172-175","DOIUrl":"https://doi.org/10.31860/2712-7591-2020-1-172-175","url":null,"abstract":"","PeriodicalId":426957,"journal":{"name":"Texts and History: Journal of Philological, Historical and Cultural Texts and History Studies","volume":"62 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1900-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132008158","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 1900-01-01DOI: 10.31860/2712-7591-2020-2-146-155
Y. Rozanov
{"title":"The Mythologem of Wandering in V. I. Belov’ Story «Business as Usual»","authors":"Y. Rozanov","doi":"10.31860/2712-7591-2020-2-146-155","DOIUrl":"https://doi.org/10.31860/2712-7591-2020-2-146-155","url":null,"abstract":"","PeriodicalId":426957,"journal":{"name":"Texts and History: Journal of Philological, Historical and Cultural Texts and History Studies","volume":"12 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1900-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"125015751","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 1900-01-01DOI: 10.31860/2712-7591-2021-3-169-194
Florentina V. Panchenko
{"title":"Conference “Antonievo-Sijsky Monastery: Sacred Objects, Books, and Churches” (October 19-21, 2020)","authors":"Florentina V. Panchenko","doi":"10.31860/2712-7591-2021-3-169-194","DOIUrl":"https://doi.org/10.31860/2712-7591-2021-3-169-194","url":null,"abstract":"","PeriodicalId":426957,"journal":{"name":"Texts and History: Journal of Philological, Historical and Cultural Texts and History Studies","volume":"99 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1900-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"114829911","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 1900-01-01DOI: 10.31860/2712-7591-2021-1-62-88
N. Belov
The article presents a study of five entries for the year 7070/71 (1562), placed in the continuation of the ”Abbreviated Russian Chronicle”, which is found in a manuscript miscellany of historical and ecclesiastical texts from the late 16th — early 17th century. Although A. N. Nasonov and A. A. Zimin brought this chronicle to the attention of scholars in the middle of the 20th century, the text remains poorly studied and unpublished. The entries are devoted to major events that occurred in 1562: the beginning of the MuscoviteLithuanian War, the departure of Ivan IV to Mozhaisk, the death of Bishop Guriy of Ryazan, the arrest of the Vorotynsky princes, the visit of Archbishop Pimen of Novgorod to Moscow, and the fire in Pskov. Of the greatest value is the Chronicle’s information about the previously unknown ”Serpukhov treason case” that took place in the summer and fall of 1562, which led to the arrest and exile of Princes Mikhail Ivanovich and Aleksandr Ivanovich Vorotynsky, the dismissal of several other military commanders (voevody) from governmental service, and the aggravation of relations between Tsar Ivan and Prince Vladimir Andreyevich Staritsky. Most likely, this selection of chronicle entries was produced by someone in Metropolitan Makarii’s entourage between the years 1563 and 1565. The selection reflected the range of problems and essential issues that Makarii faced in his later years. The article is accompanied by the publication of the Chronicle
本文对7070/71年(1562年)的五个条目进行了研究，这些条目被放置在“俄罗斯简史编年史”的续篇中，该编年史是在16世纪末至17世纪初的历史和教会文本的手稿杂记中发现的。尽管A. N.纳索诺夫(A. N. Nasonov)和A. A. Zimin在20世纪中叶将这部编年史引起了学者们的注意，但对它的研究仍然很少，也没有发表。这些条目专门讲述了1562年发生的重大事件:莫斯科-立陶宛战争的开始，伊凡四世离开莫扎伊斯克，梁赞主教高里的死亡，沃罗金斯基王子的被捕，诺夫哥罗德大主教皮门访问莫斯科，以及普斯科夫的火灾。最有价值的是《纪事报》关于1562年夏秋发生的“谢尔普霍夫叛国案”的信息，这一事件导致米哈伊尔·伊万诺维奇和亚历山大·伊万诺维奇·沃罗廷斯基王子被捕并被流放，其他几名军事指挥官(voevody)被开除出政府部门，以及沙皇伊凡和弗拉基米尔·安德烈耶维奇·斯塔利茨基王子之间的关系恶化。最有可能的是，这些编年史条目是由大都会马卡里的随从人员在1563年至1565年间制作的。这一选择反映了马卡里晚年面临的一系列问题和基本问题。这篇文章与《纪事报》一同发表
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Pub Date : 1900-01-01DOI: 10.31860/2712-7591-2021-1-30-61
Nadezhda I. Milutenko
The hematite Suzdal zmeevik (gorgoneion) belongs to the small group of Byzantine engraved gems (intaglios) with a Gorgon’s head (hystera) and a magic formula, which are usually found on metal medallions and pendants. The Seven Sleepers of Ephesus depicted on the obverse and two-line Slavonic inscriptions on both sides make the Suzdal gorgoneion quite unique even for that group. The Slavonic inscriptions carved on the gorgoneion are an abridged version of the “Prayer when a sick person does not sleep” addressed to the Sleepers. The Prayer is known from the Russian Euchologia of the 15th – 16th centuries. The article argues that, save for the names of the Sleepers, the inscription on the gorgoneion has the closest relationship to the earliest copy of the Prayer found in the fourteenth-century Slavonic Serbian Euchologion in the collection of the Russian National Library (Q. p. I. 24). The reverse of the hematite gorgoneion from Przemyśl bears the image of the Mother of God surrounded by an unusual Greek hystera formula, and the obverse contains a depiction of a Gorgon’s head (hystera) that is almost identical to the one found on the Suzdal gorgoneion. Going beyond V. Zalesskaya’s suggestion that both gorgoneia were made in one Greek workshop, this article argues that the inscriptions on the two objects were carved following the same principles and that both objects can be attributed to the same master, who was likely of South Russian origin. The unique poetics of the Przemyśl Gorgoneion spell was a result of the versatility of the hystera formula, while the Slavonic Euchologia developed a stable text of the “Prayer when a sick person does not sleep”. When the hystera formula was substituted with the Prayer on the Suzdal Gorgoneion, the magic amulet was transformed into a Christian icon.
赤铁矿Suzdal zmeevik(戈尔戈尔尼翁)属于一小群拜占庭雕刻宝石(凹版)，上面有一个戈尔更的头(hystera)和一个神奇的公式，通常出现在金属奖章和吊坠上。正面描绘的以弗所的七个沉睡者和两侧的两行斯拉夫文铭文使苏兹达尔戈戈尼翁即使在这个群体中也是独一无二的。刻在戈戈尼翁上的斯拉夫语铭文是“当一个生病的人不睡觉时的祈祷”的删节版，是写给沉睡者的。祷文从15 - 16世纪的《俄罗斯圣餐录》中流传下来。这篇文章认为，除了沉睡者的名字外，在goorgoneion上的铭文与俄罗斯国家图书馆收藏的14世纪斯拉夫塞尔维亚圣歌中发现的最早的祈祷文副本关系最密切(Q. p. I. 24)。来自Przemyśl的赤铁矿神像的背面是上帝之母的形象，周围环绕着一个不寻常的希腊海斯特拉公式，而正面则描绘了一个蛇发女工的头(海斯特拉)，几乎与苏兹达尔神像上的一模一样。这篇文章超越了V. Zalesskaya的说法，即这两件柳黄花都是在一个希腊作坊里制作的，认为这两件物品上的铭文是按照相同的原则雕刻的，而且这两件物品都可以归因于同一位大师，他可能是南俄罗斯人。独特的诗学Przemyśl goorgoneion咒语是癔病公式的多功能性的结果，而斯拉夫语的Euchologia则发展了一种稳定的文本“当一个生病的人不睡觉时的祈祷”。当癔病公式被苏兹达尔·戈戈尼翁的祈祷所取代时，这个神奇的护身符就变成了一个基督教的标志。
{"title":"Gorgoneia from Suzdal and Przemyśl: The Prayer and the Spell","authors":"Nadezhda I. Milutenko","doi":"10.31860/2712-7591-2021-1-30-61","DOIUrl":"https://doi.org/10.31860/2712-7591-2021-1-30-61","url":null,"abstract":"The hematite Suzdal zmeevik (gorgoneion) belongs to the small group of Byzantine engraved gems (intaglios) with a Gorgon’s head (hystera) and a magic formula, which are usually found on metal medallions and pendants. The Seven Sleepers of Ephesus depicted on the obverse and two-line Slavonic inscriptions on both sides make the Suzdal gorgoneion quite unique even for that group. The Slavonic inscriptions carved on the gorgoneion are an abridged version of the “Prayer when a sick person does not sleep” addressed to the Sleepers. The Prayer is known from the Russian Euchologia of the 15th – 16th centuries. The article argues that, save for the names of the Sleepers, the inscription on the gorgoneion has the closest relationship to the earliest copy of the Prayer found in the fourteenth-century Slavonic Serbian Euchologion in the collection of the Russian National Library (Q. p. I. 24). The reverse of the hematite gorgoneion from Przemyśl bears the image of the Mother of God surrounded by an unusual Greek hystera formula, and the obverse contains a depiction of a Gorgon’s head (hystera) that is almost identical to the one found on the Suzdal gorgoneion. Going beyond V. Zalesskaya’s suggestion that both gorgoneia were made in one Greek workshop, this article argues that the inscriptions on the two objects were carved following the same principles and that both objects can be attributed to the same master, who was likely of South Russian origin. The unique poetics of the Przemyśl Gorgoneion spell was a result of the versatility of the hystera formula, while the Slavonic Euchologia developed a stable text of the “Prayer when a sick person does not sleep”. When the hystera formula was substituted with the Prayer on the Suzdal Gorgoneion, the magic amulet was transformed into a Christian icon.","PeriodicalId":426957,"journal":{"name":"Texts and History: Journal of Philological, Historical and Cultural Texts and History Studies","volume":"241 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1900-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115009180","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 1900-01-01DOI: 10.31860/2712-7591-2021-2-140-154
A. Baiburin
This article covers the principles of the formation of the data that constituted the basis for the official curriculum vitae in the Russian tradition. There is reason to believe that this data had been worked out mainly within the bureaucratic institutions. The data was identified by analyzing the available documents, which describe the official portrait and the life path of a person. The research issue can be formulated as follows: what kind of data about the person, his or her social characteristics and life events were considered necessary by the authorities to be registered in various documents? To answer this question, it was necessary to study parish registers, passports from different time periods, service records, family lists, Soviet questionaries filled out by newly hired employees, and other documents. Since the time of Peter the Great, the following data have been gradually included in the official portrait of a person: name (first name, patronymic, family name), social estate (social standing), age, place of residence, religion (nationality), marital status, military status. In the description of the life path, it was necessary to provide information about close relatives, education, employment history, awards and penalties. Soviet questionaries always included questions about a person’s involvement with the Komsomol (Young Communist League) or the Communist Party and participation in social work. As a result, an individual’s life story presented in the official curriculum vitae consisted not of events, but of his various social statuses. The bureaucratic apparatus required information not so much of the individual himself as of his social environment. The change in the type of information required was determined by aspects of the political and social system in which the respective person existed.
{"title":"Notes on the Development of the Official Biography in the Russian Tradition","authors":"A. Baiburin","doi":"10.31860/2712-7591-2021-2-140-154","DOIUrl":"https://doi.org/10.31860/2712-7591-2021-2-140-154","url":null,"abstract":"This article covers the principles of the formation of the data that constituted the basis for the official curriculum vitae in the Russian tradition. There is reason to believe that this data had been worked out mainly within the bureaucratic institutions. The data was identified by analyzing the available documents, which describe the official portrait and the life path of a person. The research issue can be formulated as follows: what kind of data about the person, his or her social characteristics and life events were considered necessary by the authorities to be registered in various documents? To answer this question, it was necessary to study parish registers, passports from different time periods, service records, family lists, Soviet questionaries filled out by newly hired employees, and other documents. Since the time of Peter the Great, the following data have been gradually included in the official portrait of a person: name (first name, patronymic, family name), social estate (social standing), age, place of residence, religion (nationality), marital status, military status. In the description of the life path, it was necessary to provide information about close relatives, education, employment history, awards and penalties. Soviet questionaries always included questions about a person’s involvement with the Komsomol (Young Communist League) or the Communist Party and participation in social work. As a result, an individual’s life story presented in the official curriculum vitae consisted not of events, but of his various social statuses. The bureaucratic apparatus required information not so much of the individual himself as of his social environment. The change in the type of information required was determined by aspects of the political and social system in which the respective person existed.","PeriodicalId":426957,"journal":{"name":"Texts and History: Journal of Philological, Historical and Cultural Texts and History Studies","volume":"31 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1900-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132258897","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 1900-01-01DOI: 10.31860/2712-7591-2020-2-64-79
P. Limerov
{"title":"Legends about the Chude: The Ancestors Who Did Not Accept the New Faith","authors":"P. Limerov","doi":"10.31860/2712-7591-2020-2-64-79","DOIUrl":"https://doi.org/10.31860/2712-7591-2020-2-64-79","url":null,"abstract":"","PeriodicalId":426957,"journal":{"name":"Texts and History: Journal of Philological, Historical and Cultural Texts and History Studies","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1900-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"133383746","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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