scholarly journals OLD RUSSIAN LITERATURE AFTER ANCIENT RUSSIA (SPIRITUAL TESTAMENT OF THE OLD BELIEVERS’ BISHOP GERONTIUS (LAKOMKIN))

2019 ◽  
Vol 183 (6) ◽  
pp. 51-57
Author(s):  
N. V. Ponyrko
Author(s):  
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).


Vox Patrum ◽  
2018 ◽  
Vol 70 ◽  
pp. 449-469
Author(s):  
Zofia Brzozowska

The РНБ, F.IV.151 manuscript is the third volume of a richly illustrated his­toriographical compilation (so-called Лицевой летописный свод – Illustrated Chronicle of Ivan the Terrible), which was prepared in one copy for tsar Ivan IV the Terrible in 1568-1576 and represents the development of the Russian state on the broad background of universal history. The aforementioned manuscript, which contains a description of the history of the Roman Empire and then the Byzantine Empire between the seventies of the 1st century A.D and 919, includes also an extensive sequence devoted to Muhammad (Ѡ Бохмите еретицѣ), derived from the Old Church Slavonic translation of the chronicle by George the Monk (Hamartolus). It is accompanied by two miniatures showing the representation of the founder of Islam. He was shown in an almost identical manner as the creators of earlier heterodox trends, such as Arius or Nestorius. These images therefore become a part of the tendency to perceive Muhammad as a heresiarch, a false pro­phet, and the religion he created as one of the heresies within Christianity, which is also typical of the Old Russian literature.


It is for the first time ever that the excerpts from the diary of A.V. Karavashkin (1964–2021), Professor, Doctor in Philology, are published. An outstanding researcher of Old Russian literature, Professor Karavashkin was an all rounded man of versatile personality, a truly major representative of the humanities, he was close to different fields of knowledge: philology, linguistics, cultural history, philosophy. Diary entries show an extraordinary personality in his time of life. Thoughts and judgments of the humanist were aimed at the most acute and deepest issues of life.


2021 ◽  
pp. 595-610
Author(s):  
Irina Marchesini ◽  

The article focuses on the importance of old Russian literature in the works by Sasha Sokolov, with a specific reference to his first book A School For Fools (1976). The analysis of this text takes into account lexical choices made by the author and their meaning in the context of the narration. This approach lies at the basis for the proposal of a tripartite model that describes the relationship between Sokolov’s works and the old Russian tradition. The model includes the following categories: 1. Allusions to religion; 2. Presence of elements pertaining the realm of folklore; 3. Allusions to episodes or figures related to old Russian literature. The results of this research contribute to the broadening of knowledge in the field of contemporary Russian literature and its relations with the old literary heritage. Moreover, this investigation allows a deeper comprehension of Sokolov’s writing style.


1987 ◽  
Vol 31 (2) ◽  
pp. 234 ◽  
Author(s):  
Norman W. Ingham

2020 ◽  
pp. 335-340
Author(s):  
N. S. Gurianova ◽  
◽  
L. V. Titova ◽  

The review considers the monograph of the famous Polish specialist in the history of Old Russian literature, Eliza Małek. The monograph is a study of the “The legend about the astrologer Mustaeddin by Krzysztof Dzerzhek in the Old Russian translation and its later pro-cessing (research and publication of texts)”. The relevance of investigating the text written in Poland in the 16th century is highlighted. Not only does the monograph trace the existence of the Legend in Russia in the 17th – 19th centuries, but it also describes all known editions of the 18th – 21st centuries. Of particular interest are the texts of the Legend presented in the monograph, and no less valuable is the analysis that was carried out.


Author(s):  
Alexander V. Pigin ◽  

The article presents a study and publication of the correspondence of the poet Ivan Alekseevich Kostin (1931–2015) from Petrozavodsk with the archaeographer Vladimir Ivanovich Malyshev (1910–1976), who held a Doctor of Sciences degree in Philology, and the Old Believer writer and educator Ivan Nikiforovich Zavoloko (1897–1984). The correspondence includes letters and greeting cards (30 in total) from the 1970s to the early 1980s. They are currently stored in the Manuscript Division of the Institute of Russian Literature (Pushkinskij Dom) of the Russian Academy of Sciences in St. Petersburg, the Archive of the Grebenshchikov Old Believer Congregation in Riga, the National Museum of the Republic of Karelia in Petrozavodsk, and the National Archive of the Republic of Karelia, also in Petrozavodsk. Kostin’s letters to Malyshev reveal how the Petrozavodsk poet aided Malyshev in collecting manuscripts for the Ancient Manuscripts Repository (Drevlekhranilishe) in the Institute of Russian Literature (Pushkinskij Dom). The correspondence between Kostin and Zavoloko concerns the history and culture of the Old Believers, the Vygoleksinsky monastery, and the Zaonezhye, and issues pertaining to literary activity and academic studies. The letters make a valuable addition to Kostin’s memoirs about Malyshev and Zavoloko. The article also covers the history of Kostin’s poem dedicated to Archpriest Avvakum. The letters, published in the appendix to the article, are accompanied by comments.


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