dumbarton oaks papers | 75 319 prayers absent from other early Russian horologia. is manuscript, commonly referred to as the “Yaroslavl Horologion,” has been extensively studied by Slavic philologists, 3 but so far has largely escaped the atten- tion of liturgical scholars, as it was unknown to Evfimy Diakovsky, 4 author of the seminal study on the Hours and Typica in the Byzantine Rite. e scholarship to date has reached contradictory results, concluding, for example, that the Yaroslavl Horologion reflects Latin influences 5 and even contains prayers from a Slavonic breviary; 6 that it contains original Slavonic material composed at the monastery of the Kiev Caves; 7 or that it testifies to a horologion composed by St. Cyril of Turov one folio from this manuscript is preserved in Moscow at the State Historical Museum (SHM), Bars. 347 (ibid., no. 386). 3 A full bibliography of this source, analysis of the conclusions of the various scholars, and an item-by-item description of its contents have been recently published by Dalmat (Yudin), “Istoriia i problemy opisaniia Iaroslavskogo Chasoslova XIII v.,” Bogoslovskii vestnik 37.2 (2020): 258–92. I thank Hieromonk Dalmat (Yudin) for an advance copy of his paper and helpful comments about my own research. 4 E. P. Diakovskii, Posledovanie chasov i izobrazitelʹnykh: Istori- cheskoe issledovanie (Kiev, 1913). 5 N. N. Bedina, “Iaroslavskii chasoslov XIII veka: Dialog tradit- sii,” Iazyk i tekst 1.4 (2014): 17–22. 6 A. S. Raevskii, “O Chasoslove biblioteki Iaroslavskogo arkhiere- iskogo doma XIII v.,” in Trudy XI Arkheologicheskogo sʹʹezda v Kieve, vol. 2, Protokoly (Moscow, 1902), 72–73, at 72. 7 N. N. Bedina, “Iaroslavskii chasoslov XIII veka.” Of the prayers in the manuscript, we can only say with certainty that the Prayers of St. Cyril of Turov are Slavonic in origin; see: E. B. Rogachevskaia, I t is quite common in the study of the history of liturgy to find that peripheral sources reflect unusual or archaic usage that remains unattested in sources from the cultural center. In the case of the Byzantine Rite, the relationship of periphery to center is one of Slavia Orthodoxa—as well as South Italian, Georgian, and Palestinian Syriac liturgical sources— to Constantinople. Russian sources in particular tend to be useful in identifying such peripheral peculiari- ties. For example, the corpus of early Russian horo- logia dating to the thirteenth to the early fifteenth centuries describes a more archaic version of the Liturgy of the Hours than what is found in contem- poraneous Constantinopolitan—or even Athonite and South Italian—sources, and so far remains our only direct evidence of what the Studite Liturgy of the Hours may have been like. 1 Among this corpus of early Russian horologia we find an even more curious source, a parchment manuscript dated to the second half of the thirteenth century and preserved today at the Yaroslavl State Museum-Reserve (Ярославский государственный музей-заповедник) with the shelf code 15481, 2 which contains various offices and 1 A comprehensive study of the Slavonic Studite horologion is still lacking. For an introduction and description of the sources, see E. E. Sliva, “Chasoslovy studiiskoi traditsii v slavianskikh spiskakh XIII– XV vv.,” TODRL 51 (1999): 91–106. 2 See Svodnyi katalog slaviano-russkikh rukopisnykh knig, khra- niashchikhsia v SSSR. XI–XIII vv. (Moscow, 1984), 320, no. 387; e Order of the Hours in the Yaroslavl Horologion Aleksandr Andreev This content downloaded from 51.175.148.143 on Fri, 14 Jun 2024 19:39:37 +00:00 All use subject to https://about.jstor.org/terms