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Dimitrievsky's Euchologion Volume Overview of Euchologion codices according to Dimitrievsky (T. I and III: Εὐχολόγια) See for extensive information concerning the life and liturgical works of Aleksij A. Dimitrievsky (1856–1929) the website Logike Latreia by Fr. Michael Zheltov: http://www.mhzh.ru/en/author/36/Dmitrievsky Procedure for large scale Euchologion codex studies Euchologion research and catalography has been set up according to CBM's codico-liturgical approach. This implies the following postulates: - a focus on integral codices in a library-collection context, in this case the Euchologion codex type and subtypes (see Portal IV: Short Catalogue Pilot of Athens EBE); - Typikon codex research placed central stage, in close connection to Euchologion manuscript studies; - codico-historical research of integral Euchologion manuscripts; - development of an Extended Short Catalogue Form for Euchologion codices; - ongoing Euchologion codex production taken into account and related to present day liturgical practice (Euchologion usage). Euchologion research on a large catalogue scale begins by studying the formidable Typikon-Euchologion explorations of the Russian scholar Dimitrievsky in his multi-volume Описаніе литургическихъ рукописей [Description of liturgical manuscripts]. We concentrate on volume II, which concerns Euchologion codices from the IXth to the XVIIIth century (162 Euchologia kept in libraries in East and West). If one considers the libraries in the East, in Athens, Jerusalem, Alexandria, Sinai, Patmos, Athos, Instanbul, Meteora, one realises that Dimitrievsky collected only a small part of the available codices. Nevertheless, this is a formidable start. Postulates of Dimitrievsky's Euchologion volume II - integral codices were collected and presented in codex-historical context (dated codices first); - Euchologion codex studies (volume II) were placed in close relationship to Typikon codex studies (volumes I and III), a principal of his codico-liturgical method; - Complete codices were transcribed and described with analytical comments and notes. In short, Dimitrievsky's postulates come close to those of CBM, although Byzantine manuscript studies and catalography are progressing rapidly and new postulates are being formulated. How Dimitrievsky will be consulted and used - Step 1 is to provide an overview of Dimitrievsky's ground-breaking work. - Step 2 is to check the Euchologion codices listed in Dimitrievsky; present location, library code, dating [see Richard/Olivier]. - Step 3 is to add new editions and studies to the Euchologion codices presented in Dimitrievsky. - Step 4 is the set up of Tables of Euchologion codices presented in Dimitrievsky, according to their libraries (collection context). - Step 5 is to add Euchologion codices not included in Dimitrievsky. - Step 6 is to evaluate Dimitrievsky's codex-liturgical postulates with regard to CBM catalography. also taking the Foreword (Predislovie) in Volume I into account. In setting up a list of one codex type (in its various modalities), in this case the Euchologion, the scholar focuses on the type and subtypes and the codex-historical growth and diversity of the codex type. Euchologion manuscripts continued to be written in monasteries in the East until far into the 19th and even into the 20th century, as liturgical life continued. The particularities of some monastic traditions were written down for future generations of monks, as had always been the case. Lost is, however, when one gathers all exemplars of the Euchologion, the living liturgical context: how the Euchologion was used in any one specific church or monastery. For this reason it is also our task to focus on the liturgical provenance, to collect the various codex types which belong to one and the same library collection and to study their interaction. Euchologia which still belong to monastic collections are particularly interesting: Monastery of St. Catherine at Sinai, Monastery of St. John the Theologian, the Monasteries on Mount Athos. Dimitrievsky's Typikon & Euchologion volumes A. A. Dimitrievsky, Описаніе литургическихъ рукописей, хранящихся въ библіотекахъ Православнаго Востока [Description of the liturgical manuscripts kept in the Libraries of the Orthodox East], T. I. Τυπικά, Kiev, 1895; T. II. Εὐχολόγια, Kiev 1901; T. III. Τυπικά, 2; Petrograd, 1917. [Repr. Hildesheim, 1965 3 vols.] Since Typikon research is fundamental to the research of all other Byzantine codex types, it was, from a methodological point of view, quite correct to place the group of Typikon codices at the head of all other groups. Moreover, since the Euchologion contributes considerably to the "Typikon", the three Liturgies have a descriptive place in Typikon codices, but only in connection with the other offices, and Apostle and Evangelion readings, which alter and are indicated per day. More extensive "Typikon instructions" (rubrics written in red ink before and between the celebration contents) were included in the group of Euchologion codices. This was necessary with regard to the performance of the Liturgies and the other services of the Sacraments (in Byzantine tradition called the Μυστήρια of the Church), which formed the heart of all celebrations. The three volumes collected by Dimitrievsky, two concerning the Typikon and the Euchologion in the middle, together constitute the "Typikon" in the broader sense of the word. These volumes are based on extensive research of Typikon codices kept in the libraries of Eastern Orthodox monasteries and churches, research not only by Dimitrievsky, but also by other Russian scholars who were active in Eastern libraries in that time: Kapustin, Uspensky, Kondakov. See the extensive references to their works (mainly in Russian) on the website of fr. Michael Zheltov given above. (cf. the Foreword by Dimitrievsky to Volume II, p. I-XII). The following libraries were visited: □ Sinai, Monastery of St. Catharine □ Patmos, Monastery of St. John the Theologian □ Jerusalem, Patriarchal Library □ Istanbul, Library of the Ecumenical Patriarchate □ Athens, National Library □ Athos, Libraries of the Monasteries and Sketes A useful Index of central notions and expressions included in this Euchologia volume is added at the end (new numbering). Content Volume II (1901): Ευχολόγια. Foreword (Predislovie) p. I-XII ΙΧ - Χ centuries (p. 1-39) 1. IX/X Sinai, Monastery of St. Catherine, 957 p. 1 2. IX/X Sinai, Monastery of St. Catherine, 956 p. 12 3. IX/X Sinai, Monastery of St. Catherine, 958 p. 19 ΧI - ΧII centuries (p. 39-83) 4. X/XI Hagion Oros, Panteleiomon, 162 p. 39 5. XI Sinai, Monastery of St. Catherine, 959 p. 42 6. XI/XII Sinai, Monastery of St. Catherine, 962 p. 64 7. XI/XII Sinai, Monastery of St. Catherine, 961 p. 75 ΧII century (p. 83-139) 8. 1153 AD Sinai, Monastery of St. Catherine, 973 p. 83 9. XII Sinai, Monastery of St. Catherine, 1040 [Diakonikon] p. 127 10. XII Sinai, Monastery of St. Catherine, 963 [initiation service to become a monachos] p. 135 ΧIII century (p. 139-) 11. XII/XIII Sinai, Monastery of St. Catherine, 1020 p. 139 12. XII/XIII Sinai, Monastery of St. Catherine, 1056 p. 146 13. XII/XIII Patmos, Monastery of John the Theologian, 713 p. 152 14. XIII Patmos, Monastery of John the Theologian, 104 p. 153 15. 1260 AD Patmos, Monastery of John the Theologian, 709 p. 157 16. XIII Patmos, Monastery of John the Theologian, 730 p. 159 17. XIII Patmos, Monastery of John the Theologian, 105 p. 159 18. XIII Patmos, Monastery of John the Theologian, 719 p. 170 19. XIII Hagion Oros, Esphigmenou, 162 p. 175 20. XIII Hagion Oros, Lavra, 189 p. 175 21. XIII St. Petersburg, Russian National Library, Arch. Antonin (from Jerusalem) p. 188 22. XIII Sinai, Monastery of St. Catherine, 960 p. 192 23. XIII Sinai, Monastery of St. Catherine, 966 p. 202 24. XIII Sinai, Monastery of St. Catherine, 967 p. 219 25. XIII Sinai, Monastery of St. Catherine, 982 p. 232 26. XIII Sinai, Monastery of St. Catherine, 1089 p. 245 XIV century 27. XIII/XIV Sinai, Monastery of St. Catherine, 964 p. 246 28. XIII/XIV Sinai, Monastery of St. Catherine, 971 p. 249 29. 1306 AD Hagion Oros, Esphigmenou, ? p. 262 30. 1332 AD Hagion Oros, Philotheou, 177 p. 270 31. 1386 AD Hagion Oros, Dionysiou, 99 p. 271 32. XIV Hagion Oros, Vatopedi, 133 (744) p. 272 33. XIV Jerusalem, Patriarchal Library, Sabbas 362 (607) p. 295 34. XIV Sinai, Monastery of St. Catherine, 965 p. 320 35. XIV Sinai, Monastery of St. Catherine, 994 p. 323 36. XIV Sinai, Monastery of St. Catherine, 990 p. 326 37. XIV Sinai, Monastery of St. Catherine, 983 p. 327 38. XIV Sinai, Monastery of St. Catherine, 991 p. 328 39. XIV Sinai, Monastery of St. Catherine, 981 p. 333 40. XIV Alexandria (Cairo), Patriarchal Library, 149-- 104 (94) p. 344 41. XIV Hagion Oros, Koutloumousiou, 491 p. 353 42. XIV Athens, National Library, 356 p. 358 43. XIV Hagion Oros, Koutloumousiou, 33 p. 359 44. XIV Hagion Oros, Xenophon, 163 p. 360 45. XIV Hagion Oros, Xenophon, 161 p. 362 46. XIV Hagion Oros, Lavra ? p. 363 47. XIV Hagion Oros, Lavra, 7 p. 364 48. XIV Hagion Oros, Lavra, Δ 93 p. 366 XV century 49. XIV/XV Sinai, Monastery of St. Catherine, 1021 p. 367 50. XIV/XV Hagion Oros, Konstamonitou, 59 (62) p. 368 51. 1400 AD Hagion Oros, Iveron, 780 p. 369 52. 1404-1405 AD Hagion Oros, Vatopedi, 324 (935) p. 373 53. 1407 AD Alexandria (Cairo), Patriarchal Library, 371-48 (208) p. 376 54. 1408 AD Hagion Oros, Dionysiou, 450 p. 383 55. 1409 AD Hagion Oros, Panteleimon 9 (17) p. 393 56. 1426 AD Sinai, Monastery of St. Catherine, 968 p. 393 57. 1435 AD Hagion Oros, Lavra, Ι 21 p. 415 58. 1440 AD Hagion Oros, Lavra, Θ 142 p. 419 59. 1468 AD Hagion Oros, Vatopedi 322 (934) p. 420 60. 1475 AD Sinai, Monastery of St. Catherine, 980 p. 422 61. 1475 AD Hagion Oros, Lavra, Θ 88 p. 435 62. 1481 AD Sinai, Monastery of St.
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