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EN
The contemporary structure of prayers said by the priest after placing the Holy Gifts on the altar differs from the one observed in the XVII century. At the beginning of the XVII century at that liturgical moment two prayers were said – the troparion of the Holy Thursday and the final phrase of psalm 50, as one can observe in the Leitourgarions edited in Moscow (1627, 1633, 1640, 1650), Kiev (1620), Lvov (1637) and Vilnius (1641) which followed the Venice and Gorazdh editions. In the 1629 and 1632 Kiev editions of the same book two paschal troparions appeared. In the Kiev edition of 1639 and 1653 the text of the gospel (Jn 20, 6-7) was introduced and the same change was repeated in Lvov editions (1646, 1666, 1681, 1691, 1702, 1712). The third change – two supplementary paschal troparions – was introduced by the Moscow editions (1655, 1656, 1658, 1670, 1688, 1705) and repeated in the XVIII century Kievan editions of the Leitourgarion. The contemporary Moscow, Warsaw and Serbian editions of the Leitourgarion remain the same whereas in the Bulgarian version order of the prayers is different. Still a different tradition is observed in the Romanian Leitourgarion.
EN
This article is devoted to the recently attributed eight parchment strips stored in the Сollection of the Archdiocese Archives in Gniezno (MS Fragm. 244). These fragments have not previously appeared in the scientific literature, so the main purpose of this publication is to inform the scientific community about the new sources and their introduction into circulation. All the bits are written with the Ustav script. These fragments were separated from two different Church Slavonic codices as the analysis of handwriting and the content has shown. Six strips belong to the one manuscript with the text from the New Testament. These are two incomplete passages from Eph 3,14–21 and Eph 4,14–16, that allow identifying the original codex as Apostol Aprakos. Two other strips from the liturgical codex. They contain excerpts from prayers, which were read at the evening service on the eve of the feast of the Trinity. The attribution of the content of these two strips has allowed us to consider them an additional part of the Liturgiсon. Those fragments may be dated to the 12th – 13th centuries according to the studies of the material side of the pieces, palaeography of scripts, graphic and orthographic identification, and linguistic features.
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