The oldest Russian book. Ostromiro Gospel. Planting Ostromir. The oldest Russian book Gospel 1057

"Great B.the benefit from the teaching of the book. Wisdom bo acquire and restrained from bookcases: Che Boe The essence of the river in the universe, the essence of the essence of wisdom; Books Bo eat unfortunate depth ... "

Ostromiro Gospel - the oldest dated

monument of Slavic writing and art of the book

Ancient Russia

Ancient Romans said that books like peoplehave their own destiny. The fate of the oldest Russian dated book, the facsimile publication of which is stored in the Foundation of our library, is incredibly interesting and migrate.

Ostromiro Gospel 1056-1057 - Monument of outstanding importance for the history of Slavic linguistics, for the history of paleography, book business, art and culture of Russia RusXI century. In addition, such language features, which have become characteristic of the Ukrainian language with time, are also reflected in it.

Famous historian of Russian literature P.N. Field, speaking of the meaning of the Gospel in a number of other ancient monuments, notes: "In this precious manuscript, we possess the greatest treasure: both in the sense of antiquity, and in the sense of the external beauty of the monument".

Ostromiro Gospel is a fat volume of large format written by 294 sheets parchment (called Rus "Hayare"). The content and structure of the text of the text Gospel is a brief aprokos that is, refers to liturgical books.

On the last page of the book, the scribe calls his name: "Az Grigory deacon writing the gospel of this. " He began his work on October 21, 1056, and finished on May 12, 1057. The book Diakon wrote on the order of a person who was called "In the baptism of Joseph, and Mirlya Ostromir." The son of Yaroslav Wise Izyaslav instructed him to manage the Novgorod Earth.

Ostromir is a representative of one of the most ancient Russian childbirth. His grandfather's grandfather (epic Dobrynya Nikitich) accounted for an uncle of the Holy Prince Vladimir's Red Sun and actively participated in the Best of Rus. Named first owner the book and is called the Ostromy Gospel.

Soon, the Ostromir at the head of Novgorod militia went to the campaign "on Chud" and was killed. It can be assumed that the creation of Dyacon Grigory fell into the Novgorod Sophia Cathedral, built shortly before this on the high bank of the Volkhov. Here the book was within a few centuries.

Already at the beginning of XVIII in. There is a mention of it in the opposes of the Resurrection Palace Church of the Moscow Kremlin. She was stored here in the "large chest." How nasputoro gospel fell into Moscow, it is difficult to say. Perhaps the book together with other jewels and monuments of the Old Russian culture was taken from Novgorod Tsar Ivan Grozny, suspected of this city in treason and defeated it in 1570

This is not the last journey of the manuscript.

In November 1720 PeterI. ordered "The Book of the Gospel written on parchment, which is 560 years old, send to Peter Buru. " With great cautious care, the book was packed and driving into a new capital on the sleigh. Collecting different rarity, PeterI. I wanted to meet with the oldest of the preserved Russian books.

Soon the king died, and the butterproof gospel was lost. Found it 80 years later Ya.A. Druzhinin - Personal Secretary of CatherineII.

« In case of inspection made by me, stored in the wardrobe of the late sovereign of Catherine II. Dresses, - Druzhinin, - i found in the past 1805 by this Gospel. It is not written in question anywhere and therefore it is unknown, long ago and from who came there. Probably, it was raised by the Majesta and was given to storage in her room, and then handed over to the wardrobe. Camperers and wardrobe assistants left it without respect, and it is forgotten. "

So almost disappeared the oldest book of Russia.

In 1806, Ostromirovo Gospel was transferred to the Imperial Public Library - now the Russian National Library (St. Petersburg).

In 1843, the text of Ostomirov Gospel was first reproduced by the typographic way. The work in the publication took over academician A.F. East, a large connoisseur of ancient Russian language. Some of the donated funds for the release of the Gospel were used to create a luxurious binding - salary, decorated with precious stones. Because of this salary, the book later almost disappeared.

The text of the first Russian book was not simply reprinted, but was reproduced by a photolithographic way with the preservation of many features of the original. Such publications are called facsimile.

And the last adventure of the book, which almost became fatal for her. In 1932, the plumbing was spoiled in the department of manuscripts of the Public Library. The master who came to repair it attracted the glitter of the silver salary of the book lying in one of the showcases. He broke the glass, sorted the salary, and she threw an invalid manuscript for (on) a wardrobe. The criminal was caught on the same day. And Ostromiro Gospel decided not to bind anymore. Sheets stitched in a notebook surgical silk, each notebook was placed in a paper cover, and the entire block is in a heavy-sized oak case.

After time, the book was removed from the safe and photographed every page. Colored photos were used to prepare a new facsimile publication, which saw in 1988 and was timed to the 1000th anniversary of the Baptism of Russia, and currently plays the role of the main security copy of the invaluable monument. One copy of the 5 thousand circulation is stored in the HNAU Library Foundation, which allows our readers to touch one of the oldest publications.

In addition to its incredible value, Ostromiro Gospel Allows us to learn about the manufacture of handwritten books in ancient Russia.

Getting Started, the scribe took a foot of the parchment sheets, which were made of leather (mostly young calves) and thoroughly discharged them with parallel lines using a stupid shylken. Big format painted in two columns; So it is written and Ostromiro Gospel. In each column 18 lines.

The main instrument of the scribe was a goose pen, which was relied in split and sharpened. Did it with a small knife, which from those old times is called persian.

They wrote in ink, which made from rusty iron, from soot, from special ink nuts. The headlines were reproduced by a red cinnabar (mixture of gold powder with fish glue).

The gospel is written with strict and clear handwriting. Vertical touches of letters here are strictly perpendicular to the lines of strings. This type of letter is called charter.

Ancient manuscripts illustrated and carefully decorated. In the Ostromirus of the Gospel - three illustrations, which depict the legendary evangelists Mark, Luka and John. There must be a fourth miniature with the image of the apostle Matthew. Apparently the scribe did not have time to do it, because I left an empty sheet for her.

Each new section in the ancient Russian book began with a new sheet, at the top of which were placed ornamental, most often rectangular decoration - screensaver . In the gospel, the screensavers are filled with bright and clean paints - scarlet, blue, green and golden gold. The main motive of ornament is large five-floor flowers.

The artical decoration of the manuscript was complemented by major letter initial letters, which began independent sections of the text. Such an ornament, as in the Ostromirus of the Gospel, is called starovzantine. Large flowers enclosed in circle, triangles, hearts resemble the septo-enamel enamel, excellent samples of which are left by Byzantine and old Russian jewelers.

Starovzantian style B.XII - XIII. explosive was replaced teratologic. The word comes from the Greek "teratos", which means "monster". The main sign is the figurines of people or animals, which are included in the fabric, in the composition of the screensaver and initial.

Dyakon Grigory wrote Ostromiro Gospel for almost 7 months. During the day he managed to write no more than 3 pages. It was hard and exhaustive work. The working day lasted in summer from sunrise and until sunset, the dark half of the day was captured in the winter, wrote with candles or lines. Sides the scribe defeated Dunda, and he did mistakes.

Such a high complexity of the manufacturer of the book, the expensive price, which we had to pay for parchment, ink and paint, led to the fact that the manuscripts were very expensive.

In 2011, the Ostromiro Gospel is included in the UNESCO World Memory Register, which unites the most valuable and significant monuments of the world cultural heritage of mankind.

Literature

1. Ostromiro Gospel. - Fax. Reference ed. 1056 - 1057. - L.; M.: Aurora, Mosk. Patriarchate, 1988. - 294 liters. + Arr. (16 p.).

2. Barenbaum I.E. History of the book: Tutorial / I.E. Barenbaum. - 2nd ed., Pererab. - M.: Book, 1984. - P. 15.

3. Gulko L. Holy Abetki: up to 950-rіchchya Ostromirovoy єvganіya / L.Gulko // Ukrainian Culture. - 2007. - № 12. - P. 6 - 7.

4. Nemirovsky E. Ancient handwritten monument / E. Alirovsky // Librarian. - 1983. - №11. - S.50 - 52.

5. Nemirovsky E.L. Journey to the sources of Russian typography: book for students / E.L. Nemirovsky. - M.: Enlightenment, 1991. - P. 5 - 18.

6. Ostromiro Gospel / A. Lyashenko // Encyclopedic Dictionary / Ed.: F. Brockhauses, I. Efron. - SPb.: I.A. Efron, 1897. - T.22 (semi-liter 43). - P. 365 - 366.

7. Field P.N. History of Russian literature from ancient times to this day / P.N. Field. - SPb.: A.F. Marx, 1903. - T.1. - p. 51- 52.

8. Ostromirovo Gospel (1056 - 1057) and Russian National Library: Storage and study of the monument [Electronic resource]. - Access mode:www. NLR / EXIB / GOSPEL / OSTR /.

Ostromiro Gospel - Manuscript of the middle of the XI century, a monument to the Old Slavonic language. For a long time, before discovering in 2000, the Novgorod Code was considered ancient book created in Russia.

Ostromiro Gospel was a postolic gospel of the Novgorod Sophia Cathedral, he was solemnly endured during the processions, raised and showed the people at certain moments of liturgy. According to some reports, Ostromiro Gospel was ordered as a copy of the Hydral Gospel of the Kiev Sofia. It is decorated with a plant ornament in the screensavers, major initials with very rare for Byzantine manuscripts with very rare for Byzantine manuscripts, as well as three portraits of evangelists - John (Ill. 58), Luke (Ill. 59) and Mark. For some reason, the image of Matthew was not fulfilled, and the leaf intended for him remained free.

The manuscript is written by a major statutory handwriting in two columns of 18 lines on the square about 20x24 cm. The book consists of 294 parchment sheets.

The book was enclosed in binding-salary with precious stones, but the salary was lost (burned) in 1932. Re-gospel did not bother.

Information about the origin of the book is contained in the traditional record on the last page. The author of Ostromirova Gospel, Dyakon Grigory, began writing it in the fall of 1056, and finished 1057 in May. Gregory and told in his afterword about the name of the customer of the manuscript.

The customer was the Novgorod Postener Ostromir, who was an approximate Kiev prince Iaslav, the son of Yaroslav Wise. But even if the customer remains unknown, it is clear that the book could only be ordered by a very wealthy person.

Ostromiro Gospel refers to aproarious gospels, where texts are located on weekly and second-hand readings, starting with Easter, in accordance with the ranen of church worship. The aproarial type of Holy Scripture was characteristic of the Book-Language medium of Byzantium, from where the Old Russian scribes were borrowed.

Actually, the Byzantine influence is visible in everything: the general appearance of the sheets of Ostromirov of the Gospel, with two-column text, extensive framing fields and numerous patterns in general, the Byzantine character, typical of Greek manuscripts of the XI century.

Images of Evangelists of John, Luke and Mark - a widespread Byzantine tradition, as well as a miniature execution technique - inlaid enamel, used at the time only in Byzantium.

The style of the miniature depicting evangelicals in the oscillation of the Gospel of the Kreststatiyo Byzantine, nor on iota is neither different from the canon. There is a version that the Greek artist worked on miniatures.

In the manuscripts of the whole Christian Middle Ages, including the Byzantine and Russians, often depicted the moment of condescension from the heavens of the Divine Grace, which inspired the compiler of the text. The miniatures in the Western European manuscripts of the Karroling circle, VIII-IX centuries, where fantastic creatures - the personification of evangelists are unfolding the texts brought from heaven with heaven.

The compositions in the ripper of the Gospel of their factories, visuality of the image of the divine inspiration resemble Caroling miniatures, although they do not copy them in detail. Perhaps such an iconographic version there was no time in Byzantine art, but it reached us only in the form of Slavic echo in the Ostromirov of the Gospel. Animals symbols (Eagle at John, Taurus at Luke, Lion at Mark) hold the scrolls with the texts, descending them from heaven, and evangelicals, reverently to them hands, seek to take a precious gift. The squat proportions of figures, enlarged handbrushes, the expression of unlimited devotion on the face, the feeling of the great significance of the event - all this is a relative of the miniatures of Ostromirov Gospel with the monumental paintings of Sofia Kievskaya, and most of all - with the figures of the apostles from the Mosaic "Eucharist" in the apse. This roll call is explained not only by the stylistic homogeneity of the monuments, but also by the connection of situations: And here, and there, the apostles and evangelists join the Divine Truth, get grace.

Evangelist Luka. Miniature of the Ostrome Gospel. 1056-1057.

For the newly-standing Slavic medium, it was very important not only to visually portray the event, but also explain it. That is why on one of the miniature - with Luka - right on the background is intense with large letters: "Sym is a way to the spirit of the Holy Spirit.

Evangelist John with Prokhor. Miniature of the Ostrome Gospel. 1056-1057.

Miniatures are filled with two artists. The first of them, who wrote a composition with John theologian, worked in a "big style", he could well write icons and participate in the murals of Yaroslav Wise temples. His figures are monumental; They, if not statuary, then occupy a certain place in space. Drapets of clothes are tangible and relief, and the only well-preserved liquor - the young Prokhor is rounded, ruddy and large-eyed. It resembles faces from Sofia frescoes.

Two other miniatures are filled with inimitable style, the only one in its kind. Master of these miniatures imitated the concubitated enamel: its thin gold contours, plane silhouette images, smooth areas of saturated colors, intensely pink carnation and bright inlaid eyes with black pupils on white enamel. From the XI century Neither in Byzantium, nor the more in Russia, such large enamel plates and so monumental, majestic images are not preserved. The second master Miniature of Ostromirov Gospel was a virtuoso that created a unique paraphrase of the works of "small forms" in painting.

Screensavers at the beginning of the text and individual chapters are traditional for manuscripts of that time, so wrote books in Byzantium, and in the scriputors of Western Europe. However, decorative elements have a major size, much more than usual in Byzantine manuscripts.

The main motive of ornaments is "petal", segments of stems and petals of flowers, combined in a variety of combinations, are also traditional for Byzantium. But the initials of books and ornaments appear motives, completely alien to Byzantine art.

In the composition of many capital letters, large masks, or "larva" are inscribed. All of them are very large in relation to the magnitude of the letter, rounded, full, ruddy, rather female.

The larvae possess a sharply designated characteristics and sharpness of views, and the image of such masks is absolutely not intended for Byzantine and Greek manuscripts.

There are no large and carefully completed masks in Latin illuminated manuscripts.

More acquaintances look the animal motifs in ornaments - monsters, or rather their heads, similar to Pisie, Crocodile, or fictional creatures. Byzantine traditions such monsters, anxious and dangerous completely alien, they diligently avoided.

But the monsters "Kiszat" Latin manuscripts, similar images are familiar to European art. The similarity of these motifs is striking, as well as the Slavic "braid" with Celtic ornaments.

Where such coincidence of applied art motives in people living in different parts of Europe is difficult to say. It can be said for sure that such elements are alien to the Byzantine decor, and their connection in one book is extremely unusual.

Ostromiro Gospel was written less than 70 years after the adoption of Christianity and the emergence of Slavic writing in Russia. The perfection of a manuscript is performed that ornamental and applied arts were very well developed into the pagan era, and were the original Slavic style, which had much more common with Western Europe than with Byzantium.

But no motive depicted in miniatures Ostromirova Gospel, is not a generation of Russian soil; All of them, or almost all, find an analogy in the art of Byzantium. However, the miniatures of the Novgorod manuscript differ from the modern Vizantine works not only by the choice of a rare iconographic version, lush ornamental frames, especially in compositions with a John, relaxed pattern of a lion, as if walking over this miniature, not only the unique imitation of the seducing enamel, but also a special connection of monumental The seriousness with simpleness, in which the impact of the local, Russian cultural environment, which absorbed the norms of Christian art and responded in their own way.

We invite you to familiarize yourself with the manuscript of Ostromirov Gospel 1056-1057.

Ostromiro Gospel is a well-preserved manuscript of the middle of the XI century, a monument to the Russian region of the Old Slavonic language. Before discovering in 2000, the Novgorod Code was considered ancient book created in Russia, i.e. The first monument of the church-Slavic language of the Russian Island.

Description of manuscript.

The aproarade gospel is written by a large beautiful charter, the size of the letters gradually increases towards the end of the book (from 5 mm to 7 mm). The text is written in two columns of 18 lines on an area of \u200b\u200babout 20 × 24 cm. Numerous multi-colored initial initials, screensavers, images of evangelical; Cynan is used in the text. The manuscript consists of 294 sheets of good quality parchment. There are several sheets with sewn cuts and with holes (in places of drying bakes) that have been writing text.

Creating and dating.

Written by Deacon Grigory in 1056-1057. For the Novgorod Postener of Ostromira, who in the inscription of the book is called "close" (relative) of Prince Iaslav Yaroslavich (on the hypothesis of Angela Poppé, mentioned in the inscription Wife of Ostrusira Fefan could be a daughter Vladimir Svyatoslavich and Anna Byzantine).

In 1701, the manuscript was mentioned in the inventory of the property of the Resurrection Church as part of the Verkhospassky Cathedral. In 1720, by order of Peter I, the Gospel was sent, along with other old books, St. Petersburg. After the death of Catherine II in her rest, the manuscript found served under Empress Ya. A. Druzhinin, who in 1806 he was submitted to Alexander I. The Emperor ordered to transfer a book for storage in the Imperial Public Library (now the Russian National Library, St. Petersburg) where it is stored and so on.
The manuscript was decorated with a binding-salary with precious stones, because of what he almost died: in 1932, she broke the showcase, kidnapped the plumber. An attacker, taking off his binding, threw a manuscript to the closet (according to other information - on the closet), where it was soon found. Not rebuilt did not. (Material from Wikipedia website )

OE - aproarade (weekly); Evangelical readings are located in it for weeks, starting with Easter. The first news in the press about OE appeared in the magazine "Lyceum" (1806, part 2). Since 1814, OE began to study the East. Prior to the publication, the sources for the study of the church-Slavic language were the Cloce Collection, published by Kopitar, and Freyzingen articles. In the famous "reasoning about Slavic language", the famous "reasoning about Slavic language" was first attracted to the study of the philological data of Ostromirov Gospel and understood, guided by them, the meaning of the Susov in the Tsvetnerkovorn Slavonic language.

The original OE, in all likelihood, was Yugoslavyansky origin. Russian copyist reacted to his work with wonderful accuracy; This explains the great resistant spelling of the monument that Grigory tried to preserve; In OE, the influence of the Russian dialect is noticeable. The miniatures depicting the apostles belong most likely the hand of the arrival of the Greek. The artist learned and introduced the technique of the so-called inlaid enamel, formerly in exceptional use in Byzantium; Perhaps these miniatures are only copies of Byzantine miniatures. The correspondence (and not the artist) belongs to the execution of a number of screensavers and numerous capital letters.

For the first time, on behalf of the Academy of Sciences, OE has been published by the easternist ("Ostromirovo Gospel, with the application of the Greek text of the Gospels and grammatical explanations", St. Petersburg, 1843). Gank's Edition (Prague, 1853) in scientific relations unsatisfactory. There are two faxes I. Savinkova ("Ostromiro Gospel, stored in the Imperial Public Library", 1st ed., SPb., 1883; 2nd ed., SPb., 1889). The language of OE wrote: East (in ed. 1843; reset. In the book "Philological observations" of East, St. Petersburg, 1865); L. I. Szrenevsky, "Ancient Slavic Monuments of the New Letter" (SPB., 1868); M. M. Kozlovsky, "Study of the Language of the Gospel" (in "Russian Studies", ed. Academy of Sciences, Vol. I, St. Petersburg, 1895, and separately, St. Petersburg, 1886); A. A. Shamatov and V.N. Shpkin (additions in the language of OE to "Grammar of the Old Slavonic language" Leskina, translation from German, M., 1890). About "Miniatures of Ostromiro Gospel" see Art. K. Hertz in the "Chronicles of Russian Literature", 1860, vol. Iii.

Full description of manuscript

Edition

Ostromiro Gospel 1056 - 57: with the application of Greek text and grammatical explanation, published A. H. Easternist. St. Petersburg., 1843. [RGB
Ganka V. Holy Gospel for Ostromirov List. Prague, 1853, XXX, 208 C.
Ostromiro Gospel 1056-1057, stored in imp. Public library. SPB.: IZD. Savinkova, photolithographer. Ed. M., 1883. Ed. 2nd. St. Petersburg., 1889.
Ostromiro Gospel 1056-1057. Fax playback. L.; M., 1988.
Ostromiri Gospel // Corpus of Old Slavic Texts from the Xith Century.
Gospel Aprakosos Short "Ostromiro Gospel", 1056-1057 (RNB, F.P.1.5.), 294 liters. [Request base "Manuscript" | HIP]
Exploid and screensavers from Ostromirov Gospel [www.ruspismo.net]

Literature

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see also: East of A. Kh. The grammar of the Church-Slovenian language laid down on the oldest ongoing written monuments.
Burslaev F. I. On the influence of Christianity in Slavic. EXPERIENCE OF THE HISTORY OF THE LANGUAGE ON OSTROME Gospel. M., 1848. Mirror
Bychkov A. F. Ostromirovo Gospel // St. Petersburg Vedomosti. 1859. No. 9.
Filimonov G. D. Additional information about the history of Ostromirov Gospel // Chronicles of Russian literature and antiquity. M., 1859. KN. 1. Dep. 3. P. 147-149.
Burslaev F. I.. The historical Reader of the Church Slavonic and Russian. SPB., 1861
Hertz K.k. Miniatures of Ostromirov Gospel // Chronicles of Russian literature and antiquity. M., 1859. T. 3. P. 3-5.
Bilarian P. S. The composition and month of the Mstislavov list of the Gospel. (Extracted from the composition of prof. K.I.Nostrueva) // Izvestia on Oyash. 1861. T. 10. Vol. 2. P. 110-137. [FEB]
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Zhukovskaya L. P. Anniversary of Ostromirova Gospel // Questions of Linguistics. M., 1957. No. 5. P. 154-156 [Files.istorichka.ru].
Meshchersky N. A. About the calendar of Ostromirov Gospel. The report at the anniversary conference of the GPB dedicated to the 900th anniversary of the Gospel (May 3-6, 1957) // Questions of Linguistics. M., 1957. No. 5. S. 155 [Files.istorichka.ru].
Grancisten E. E. On the preparation of a consolidated print catalog of Slavic manuscripts // 4th International Congress of Slavists. Slavic philology. T. 2. M., 1958. P. 397-418.
DUMITRESKO M. Registered declination in the Ostromirus of the Gospel in comparison with the data of the Old Slavonic monuments. Aatref. M., 1958.
Zhukovskaya L.P. Objectives of further linguistic study of Ostromirov Gospel // Proceedings of the Public Library. M.E.Saltykova-Shchedrin. L., 1958. T. 5 (8). P. 33-45.
[Rosov N. N.] The celebration of the anniversary of Ostromirov Gospel in Leningrad // Proceedings of the Public Library. M. E. Saltykov-Shchedrin. L., 1958. T. 5 (8). P. 63-68.
Rosov N. N. Ostromirovo Gospel in the Public Library: 150 years of storage and study // Proceedings of the Public Library. M. E. Saltykov-Shchedrin. L., 1958. T. 5 (8). P. 9-32.
Rosov N. N. South Slavic manuscripts in the State Public Library: Review // Proceedings of the Public Library. M. E. Saltykov-Shchedrin. L., 1958. T. 5 (8). P. 105.
Svinin A. N. Ostromirovo Gospel as a monument to art // Proceedings of the Public Library. M. E. Saltykov-Shchedrin. L., 1958. T. 5 (8). P. 47-55.
Trey E. X. Restoration of Sheets Ostomirov Gospel and the description of their damage // Restoration of library materials. Collection of works of the State Public Library. M. E. Saltykov-generous. L., 1958. P. 49-96.
Trey E. H. Restoration of Ostromirov Gospel // Proceedings of the Public Library. M. E. Saltykov-Shchedrin. L., 1958. T. 5 (8). P. 57-61.
Veryleful Ya. P. Ornamental decorated Ukrainian manusko. Kyiv, 1960. S. 17-20.
Stakhovsky A. Characteristic features of the composition and text of Ostromirova of the Gospel - Aprakos of the XI century. Course writing across the Holy Scripture Department of the New Testament. Zagorsk, 1960. Mastep.
Zhukovskaya L. P. Value and prospects for the study of Ostromirov Gospel (in connection with the 900th anniversary of the monument) // Studies on lexicology and grammar of the Russian language. M., 1961. P. 14-44.
Smirnova E. S. Ancient monument of Russian book art // Art of the book: Almanac. M., 1961. Vol. 2. P. 213-222.
Yesesevich I. E. From Paleographic observations on entries and registers on ancient Russian parchment manuscripts // Scientific notes of the Gorky University. Gorky, 1964. Vol. 68. P. 231-251.
Svinin A. N. Art of the book of ancient Russia XI-XVII centuries. M., 1964. P. 53-56, 171-172.
Gurieva E. I. Hyotaxis in Staroslavlyansky: On the material of the Mariinsky and Ostromirov of the Gospels. Abstract. Tartu, 1968.
Gurieva E. I. Hydotaxis offers with a dependent objective part in Staroslavan language: on the material of the Mariinsky and Ostromirov of the Gospels // Scientific Notes of the University of Tartu. Vol. 219 A. Proceedings in Russian and Slavic philology. Tartu, 1968. No. 12. P. 3-35.
Zhukovskaya L. P. Typology of manuscripts of ancient Russian full aproarade XI-XIV centuries. In connection with the linguistic study of them // Monuments of ancient Russian writing: language and textology. M., 1968. P. 199-332.
Melnikov IK To the problem of the origin of Ostromirov Gospel // Slavia. Praha, 1968. Ro?. 38, SE?. 4. S. 537 - 547.
Stephanoviћ D. Ekfondska Notatsija in the old Slovenian manuscript // Symposium of the 1100-year-old Smodest on Kirill Solunski. Skopje, 1970. P. 343-344, snapshot 5.
Mirchechnik E. Sh. Announcement in Ostromirova Gospel // Scientific works of Tashkent University. Tashkent, 1970. Vol. 390. P. 123-130.
Rosov N. N. On the community of ornamental details of the Czech and Russian Codes // Studia Palaeoslovenica. Praha, 1971. S. 295-301.
Rosov N. N. Russian handwritten book. L., 1971. P. 20-28.
Petrov Art., CODES XP. Starobalgar Musiculni Mudenzi. Sofia, 1973. P. 27, 29, 96-97.
Zhukovskaya L. P. Communication of the study of visual means and texture of the monument // Old Russian art: a handwritten book. M., 1974. Sat. 2. P. 60-62.
Rosov N. N. On identification of handwriting of the oldest Russian books (XI - XII centuries) // Old Russian art: a handwritten book. M., 1974. Sat. 2. P. 14-15.
Popova O. Les Miniatures Russes Du Xie Au Xve Sielect: Album. Leningrad, 1975. P. 10 - 12.
Gruzdeva S. I. Notes on nouns and adjectives in a faugible: on the material of Ostromirov of the Gospel // History of the Russian Language: The Old Russian period. Vol. 1. L., 1976. P. 165-172.
Zhukovskaya L. P.

Ostromiro Gospel (RNB. F.P.I.5) is one of the oldest monuments of church-Slavic writing and ancient monument to the Russian edition. Pisano in 1056-57. For the Novgorod Postener of Ostromira (in the baptism of Joseph), Diacon Gregory. Ostromiro Gospel is a perfectly preserved parchment manuscript of a beautiful letter (length 8 of the versh, the width of a bit less than 7 vershkov) by 294 sheets, of which the picturesque images of the evangelists of John, Luke and Mark are placed on three, and two remained not recorded. Evangelical text is written in 2 columns, 18 lines in each, large charter; The average charter of the table of contents of the evangelical readings and the calendar, small - afterword.

Ostromiro Gospel Gospel - Aprakos (week); Evangelical readings are located in it for weeks, starting with Easter. The inscription "Gospel of Sofia Aprakod" indicates that Ostromiro Gospel of the Gospel belonged to the Novgorod Sophia Cathedral. Around 1700, it was kept in the Resurrection Rhiznice of the Workshop of the Armory Chamber; In 1720, it was rebounded in St. Petersburg. And in 1806, Ya. V. Druzhinin was found in the rest of Catherine II. Alexander I commanded storing it in the Imperial Public Library. The first news in the press about the oscillation of the Gospel of the Gospel appeared in the magazine "Lyceum" (1806, part 2). From 1814, Ostromiro Gospel of the Gospel began to study the East. Prior to the publication of the Ostromiro Gospel of the Gospel, the sources for the study of the Church-Slavic language were the Cloce collection published by Kopitar, and Frejingen articles. In the famous "reasoning about Slavic language", the famous "reasoning about Slavic language" was first attracted to the study of the philological data of Ostromirov Gospel and understood, guided by them, the meaning of the Susov in the Tsvetnerkovorn Slavonic language.

The original Gospel of the Gospel, in all likelihood, was Yugoslavian origin. Russian copyist reacted to his work with wonderful accuracy; This explains the great resistant spelling of the monument that Grigory tried to preserve; In Ostromiro Gospel of the Gospel, the influence of the Russian dialect is noticeable. In view of this, Ostromiro Gospel Gospel has long played a paramount role in the detection of the properties of the Older Slavic language; But even now, with the opening of other modern butterproof the gospel of the monuments of the church-Slavic writing of the so-called "Panneonian edition" (as the gospel of the zogran, Mariinskoe), the meaning of it in philological terms is great. The fact that the correspondence is very carefully understood the use of USUS, to the unusual Russian language rH, l, ryMakes thinking that not all the features that distinguish the oscillation of the Gospel of the Gospel from the modern to him of other Old Slavonic monuments can be attributed to the Russian influence. To undoubtedly ancient peculiarities of Ostromiro Gospel of the Gospel, the former in its original, belong: 1) preservation of deaf kommersant and bwhich are skipped very rarely; 2) Used t. In 3 unity. and numbers in the rigging of verbs; 3) constant consumption of epentetic l. (land, seizing ). On the other hand, compared with the Pannon Monuments, Ostromiro Gospel Gospel is unfamiliar, for example, the use of simple and complex incentive aorists. The number of rusisms in spelling and in the forms of Ostromirovo Gospel of the Gospel is small; Here belong to: 1) few mistakes against the use of Soss and replace them through u, Yu, I; 2) Mix e. and ҍ ; 3) Used j. instead railway; 4) Writing ear, ear etc.; 5) 3 cases of full-disagreement, of which two fall on afterword and only one on the most text of the Ostromir Gospel of the Gospel. The miniatures depicting the apostles belong most likely the hand of the arrival of the Greek; They are not incurred, and are executed on the same parchment as the most popular gospel gospel. The artist learned and introduced the technique of the so-called inlaid enamel, formerly in exceptional use in Byzantium; Perhaps these miniatures are only copies of Byzantine miniatures. The correspondence (and not the artist) belongs to the execution of a number of screensavers and numerous capital letters.

For the first time, on behalf of the Academy of Sciences, Ostromiro Gospel, the Gospel was published by the easternist ("Ostromirovo Gospel Gospel, with the application of the Greek text of the Gospels and grammatical explanations", SPb., 1843). Gank's Edition (Prague, 1853) in scientific relations unsatisfactory. There are two faxes I. Savinkov ("Ostromiro Gospel Gospel, stored in the Imperial Public Library", 1st ed., SPb., 1883; 2nd ed., St. Petersburg, 1889). About the language of Ostromirovo Gospel of the Gospel wrote: East (in ed. 1843; trim. In the book "Philological observations" of East, St. Petersburg, 1865); L. I. Szrenevsky, "Ancient Slavic Monuments of the New Letter" (SPB., 1868); M. M. Kozlovsky, "Study of the language of the Ostromiro Gospel of the Gospel" (in "Research in the Russian language", ed. Academy of Sciences, Vol. I, St. Petersburg., 1895, and separately, St. Petersburg, 1886); A. A. Chematov and V.N. Shchepkin (additions to the language of Ostromirovo Gospel of the Gospel to "Grammar of the Old Slavonic language" Leskina, translation from German, M., 1890). On "Miniatures of Ostromirovo Gospel of the Gospel" see Art. K. Hertz in the "Chronicles of Russian Literature", 1860, vol. Iii.

Full description of manuscript

Edition

Ostromiro Gospel 1056 - 57: with the application of Greek text and grammatical explanation, published A. H. Easternist. St. Petersburg., 1843. [RGB
Ganka V. Holy Gospel for Ostromirov List. Prague, 1853, XXX, 208 C. [Mirror]
Ostromiro Gospel 1056-1057, stored in imp. Public library. SPB.: IZD. Savinkova, photolithographer. Ed. M., 1883. Ed. 2nd. St. Petersburg., 1889.
Ostromiro Gospel 1056-1057. Fax playback. L.; M., 1988.
Ostromiri Gospel // Corpus of Old Slavic Texts from the Xith Century.
Gospel Aprakosos Short "Ostromiro Gospel", 1056-1057 (RNB, F.P.1.5.), 294 liters. [Request base "Manuscript" | HIP]
Exploid and screensavers from Ostromirov Gospel [www.ruspismo.net]

Literature

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Grancisten E. E. On the preparation of a consolidated print catalog of Slavic manuscripts // 4th International Congress of Slavists. Slavic philology. T. 2. M., 1958. P. 397-418.
DUMITRESKO M. Registered declination in the Ostromirus of the Gospel in comparison with the data of the Old Slavonic monuments. Aatref. M., 1958.
Zhukovskaya L.P. Objectives of further linguistic study of Ostromirov Gospel // Proceedings of the Public Library. M.E.Saltykova-Shchedrin. L., 1958. T. 5 (8). P. 33-45.
[Rosov N. N.] The celebration of the anniversary of Ostromirov Gospel in Leningrad // Proceedings of the Public Library. M. E. Saltykov-Shchedrin. L., 1958. T. 5 (8). P. 63-68.
Rosov N. N. Ostromirovo Gospel in the Public Library: 150 years of storage and study // Proceedings of the Public Library. M. E. Saltykov-Shchedrin. L., 1958. T. 5 (8). P. 9-32.
Rosov N. N. South Slavic manuscripts in the State Public Library: Review // Proceedings of the Public Library. M. E. Saltykov-Shchedrin. L., 1958. T. 5 (8). P. 105.
Svinin A. N. Ostromirovo Gospel as a monument to art // Proceedings of the Public Library. M. E. Saltykov-Shchedrin. L., 1958. T. 5 (8). P. 47-55.
Trey E. X. Restoration of Sheets Ostomirov Gospel and the description of their damage // Restoration of library materials. Collection of works of the State Public Library. M. E. Saltykov-generous. L., 1958. P. 49-96.
Trey E. H. Restoration of Ostromirov Gospel // Proceedings of the Public Library. M. E. Saltykov-Shchedrin. L., 1958. T. 5 (8). P. 57-61.
Veryleful Ya. P. Ornamental decorated Ukrainian manusko. Kyiv, 1960. S. 17-20.
Stakhovsky A. Characteristic features of the composition and text of Ostromirova of the Gospel - Aprakos of the XI century. Course writing across the Holy Scripture Department of the New Testament. Zagorsk, 1960. Mastep.
Zhukovskaya L. P. Value and prospects for the study of Ostromirov Gospel (in connection with the 900th anniversary of the monument) // Studies on lexicology and grammar of the Russian language. M., 1961. P. 14-44.
Smirnova E. S. Ancient monument of Russian book art // Art of the book: Almanac. M., 1961. Vol. 2. P. 213-222.
Yesesevich I. E. From Paleographic observations on entries and registers on ancient Russian parchment manuscripts // Scientific notes of the Gorky University. Gorky, 1964. Vol. 68. P. 231-251.
Svinin A. N. Art of the book of ancient Russia XI-XVII centuries. M., 1964. P. 53-56, 171-172.
Gurieva E. I. Hyotaxis in Staroslavlyansky: On the material of the Mariinsky and Ostromirov of the Gospels. Abstract. Tartu, 1968.
Gurieva E. I. Hydotaxis offers with a dependent objective part in Staroslavan language: on the material of the Mariinsky and Ostromirov of the Gospels // Scientific Notes of the University of Tartu. Vol. 219 A. Proceedings in Russian and Slavic philology. Tartu, 1968. No. 12. P. 3-35.
Zhukovskaya L. P. Typology of manuscripts of ancient Russian full aproarade XI-XIV centuries. In connection with the linguistic study of them // Monuments of ancient Russian writing: language and textology. M., 1968. P. 199-332.
Melnikov IK To the problem of the origin of Ostromirov Gospel // Slavia. Praha, 1968. Ro?. 38, SE?. 4. S. 537 - 547.
Stephanoviћ D. Ekfondska Notatsija in the old Slovenian manuscript // Symposium of the 1100-year-old Smodest on Kirill Solunski. Skopje, 1970. P. 343-344, snapshot 5.
Mirchechnik E. Sh. Announcement in Ostromirova Gospel // Scientific works of Tashkent University. Tashkent, 1970. Vol. 390. P. 123-130.
Rosov N. N. On the community of ornamental details of the Czech and Russian Codes // Studia Palaeoslovenica. Praha, 1971. S. 295-301.
Rosov N. N. Russian handwritten book. L., 1971. P. 20-28.
Petrov Art., CODES XP. Starobalgar Musiculni Mudenzi. Sofia, 1973. P. 27, 29, 96-97.
Zhukovskaya L. P. Communication of the study of visual means and texture of the monument // Old Russian art: a handwritten book. M., 1974. Sat. 2. P. 60-62.
Rosov N. N. On identification of handwriting of the oldest Russian books (XI - XII centuries) // Old Russian art: a handwritten book. M., 1974. Sat. 2. P. 14-15.
Popova O. Les Miniatures Russes Du Xie Au Xve Sielect: Album. Leningrad, 1975. P. 10 - 12.
Gruzdeva S. I. Notes on nouns and adjectives in a faugible: on the material of Ostromirov of the Gospel // History of the Russian Language: The Old Russian period. Vol. 1. L., 1976. P. 165-172.
Zhukovskaya L. P.