Vilensk Troitskaya typography. Basilian typography of the Trinity Monastery in Wilna and the old-supplied editions of the Kirillov font of the second half of the XVIII century-early XIX century

established to protect Orthodoxy in the territory of the Lithuanian Great Principality in the conditions of active expansion of Protestantism and post-trident Catholicism (about Relig. Situations on Ukrainian-Belarusian. Lands in Con. XVI century. See: Flang b. N. Western Russian Metropolis. 1458-1686 // PE. T. RPC. S. 101-104).

Con. XVI-XVIII century.

The creation of V. b., Originally named Holy Trinity, was associated with the transfer in May 1584 by the royal diploma of Vilensky in the name of St. Trinity Husband. Mon-Rya, who was under the control of the Kiev Miter. Onysifora (girls), under Justice. members of the Vilen City Rada (Council). In 1587 miter. Onsyphor blessed the "fraternity of church to have" at C. St. Trinity, allowed to print the Charter of the Brotherhood and establish a school with him; Bratchikov belonged to the Sretensky Priescity of the Trinity Temple. In the charter ("rank") V. b. Its main goals in addition to supporting the Ugra. The temples were recorded the content of the school and printing house, the education of the youth in Orthodoxy, the publication of the necessary churches of books. In June 1588, the K-Polish Patriarch of Jeremiah II was visited by the C-Polish Patriarch, in jurisdiction, Western Russian Metropoline was consisted. The Patriarch approved and bought his own seal "Chin" of the Brotherhood, in the diploma issued by the Patriarch, the brother was prescribed to have a typography and school with the study of Greek., Lat. and rus. languages. In 1589 Polish. Cor. Sigismund III VAZA approved frach corporation and provided it with self-government, in 1592 liberated from the payment of urban duties and taxes.

Initially, most of the fraternities were artisans, after the Brest Cathedral of 1591, which confirmed the Stavropigial status of the Brotherhood, in V. b. Also included nobles ("Cannist Pany"). According to the "Register" of 1584, in V. b. Consisted 371 people. The highest body of the fraternity was the general meetings ("Lockers"). An annual headlights were elected to conduct current affairs ("Rich Reference"), they also represented the interests of the Brotherhood in the state. institutions. The management of the economy and the treasury was instructed by 4 elected keywords.

In 1591, the brotherhood bought a house, the neighboring building received as a donation from Kondratovich's traded; The buildings were connected, repaired and opened in them a fraternal school. In 1593 KN. A. Sebensky unsubscribed by the Bratchikov "For Eternal Times", the house and the big part of the Earth, another building of the Brotherhood received a merchant P. Snipka. In a short time, the brothers equipped hospital in these premises, alden and typography. Activities V. B., who turned into the most important center of Orthodox. Enlightenment on Ukrainian-Belarusian. Lands, took place in close contact with others. Brotherhoods of Orthodox, were especially active with the Lviv fraternity, which, in particular, at the first time of the existence of the Vilen school, sent there teachers and books, later pupils of Vilenski school (Sylvester (cosos) , Isaiah Kozlovsky)) taught in Lviv.

At school V. b., Having 5 classes, along with Church, Greek. and Polish. Latin was taught languages. In the 90s. XVI in. It worked in the largest Western Russian figures. Enlightenment - Stefan and Lawrence Sizani (Stefan was a rector of school up to 1596, in addition, he was a fraternal preacher), Cyril (Tranquillion-Strovaletsky). Until 1608, Latin also taught here and Greek Loggin (see Leondi) Karpovich, who worked in a fraternal typography as a printer and a corrector, from 1614. Archimandrite Svyato-Dukhov Mont-Rya. From the beginning of its existence, the school V. b. He endured attack by the Vilense Jesuit Academy, in 1598 students of the Academy learned the defeat of a fraternal school.

In typography V. b. In the 90s. XVI in. The grammar science of Slovensk's articles of the word and other needed "Jesania," KazNay Saint Cyril, Patriarch of Jerusalem, about Antichrist and his meanings, Zizaniya, about the antichrist, and his signs of the Patriarch of Jerusalem, about Antichrist, Science by Kitaniu and Rosumen of Lestensky's Pisa, tutuzh about the Holy Troji and about the lord of the Lord "(1596), as well as the" Book of faith "(1596)," Casual prayers "(1595, 1596), Psalm (2 ed. At 1595, 1596), Chapel (1596), a watchman with a letter (1596), a new covenant with a psalter (approx. 1596).

Lavrenty Sizani. "Grammar Slovensk". Wilna, 1596. Title leaf (RGB)

Lavrenty Sizani. "Grammar Slovensk". Wilna, 1596. Title leaf (RGB)

East: [Charter V. B. B.] // Golubev with. T. Kiev Mith. Peter grave and his associates. K., 1883. T. 1. Admission Pp. 235-256; Works of the congress of representatives of Westernrus. Orthodox fractors. Vilna, 1909; Union in documents. Minsk, 1997.

Lit.: Shcherbitsky about. IN . Vilensky St.-Troitsky Mont-Pie. Vilna, 1885; Smirnov f. To. Vilensky St.-Spirit Mont-Pl. Vilna, 1888; Vilensky St.-Trinity, afterwards the St.-Spiritual Brotherhood. Vilna, 1890; 300-year-old anniversary of the Vilensky St.-Children's Brotherhood, 1597-1897: Sat. Vilna, 1897; Dobryansky f. N. Old and new wilna. Wilna, 1904; In memory of High Departure. Juvenities, Archpiece. Lithuanian and Vilensky. Wilna, 1904; Athanasius (Martos), archive. Belarus to the East., State and church. Life. Buenos Aires, 1966. Minsk, 1990; Melnikov a. BUT . The path is neuthane. Minsk, 1992; History of the RC. Kn. 5. P. 232-234, 243, 253, 254, 467; Kn. 6. P. 180-186, 206-211, 227-230, 235-250, 461, 482-492, 503-504, 524-528; Metsik Yu., Prot. From Listiv Vylenski Ta Minski Orthodox. Brotherhoods of the XVII-XVIII Art. // TKDA. 2003. No. 1. P. 86-110.

G. P. Plouthis

UDC 002.2 / 094.1

A. V. Voznesensky

Leon Mamonic, Vilen Brotherly Typography and two "really strange" editions of the end of the 1610s.

Among the Vilense editions of the first half of the XVII century. You can call a few such, to which the definition of "really strange" is fully suited, for the first time used by A. S. Zernova, when considering the activities of the Mamonichi printing house in Wilna and - in connection with this - fraternal demandman 1618. What was so much surprised and . S. Zerin? First of all, that, despite the presence of weekend, indicating the printing house of the brotherhood in all known copies of the book, in which the title page was detected, it was printed in the main part using the typographical

the material belonging to Leon Maamonich. At the same time, in the pre-sistings, the "00 of the publication, where, including for the title leaf, use- 3

fraternal fonts and ornamentics, A. S. Zerinov found graph ^

condilated coat of arms "Pan Sapegov" printed from Mamonich's board, ^

and the dedication to the well-known UNITATE SAPEG. This fact seemed to

A. S. Grain striking, although the fraternity, quite actively understood

i search for financial support for financial support with its printed projects, ^

another time in its history allowed themselves to ask for help "§

to Sapiges. In 1623, the brotherhood was published a new covenant with a psalrty, ^

which typographers devoted to the Feodorite Sapega, and it affected

in some features of the existence of the book. In all four full

copies of this edition stored in the RNB is missing devoted - £

and in a single copy that has a title page, turnover °

the title leaf, where the coat of arms of Sapeng was drawn, was missed.

Another oddity in the history of the release of Celebrations was to the fate of "science on the sediments of church comprehension to the Jumping Shafovania by the secrets of the Holy Barzo demanded", which A. S. Zerinov believed, fully belonged to the church. The evidence of this she saw in one of the statements in the text of the initiation facing Lerl Sapega 2, as well as in the history of the printing of the service of 1617, part of which, due to the fact that the church was not yet published, it became close in the direction "Science about Sedmi Secrets "Essay -" Science Ieer to orderly registered the service of God Vezce required "3, written, according to the authoritative opinion of A. S. Rhodes, in a purely Catholic spirit, including in presenting the issue of the liberation of St. Darov4. The fact that Copies are found, in which, after the initiation of SAPEG, "Science of Sedmi Secrets" is placed, indicated I. P. Karataev5, but besides him, no one had seen such specimens. They were not known and A. S. Zernova, who noted the existence of a large number of copies of a separate publication of "Science on Sedmi Secrets", which in all signs would have to be printed simultaneously with the demandman. And with this opinion, it seems, it is necessary to agree, since the precedesess part of the church without the "Seda Mysteries science" is a notebook of 4 sheets and 1 separate sheet, and in conjunction with a preface part of "Science to Ieries", consisting of three sheets may make two full four-lines notebooks.

Unfortunately, A. S. Zerinov noted another feature of the church of 1618, namely the existence of not only two types of publication: in the second case, with the addition of articles addressed to the monastic, but also the title-sheet option as an indication of the output time 1617.8 The reasons for the release of the publication in two types need an additional study, which concerns two options for the title leaf, then in their appearance it is difficult to see any intent. As it seems, in the actions of the Ti-2 of the piographs, indicating for the demandman, 1617, then 1618, there was no desire to release the title edition, most likely, they simply committed mistakes, since the dating of dedication to Sapegue June 1618.9 is indisputable SVI-§ Decals about how time the publication should be put up for sale.

^ The strangeness of the church of 1618, of course, needed an explanation, § and the first attempt to interpret this edition was taken by A. I. Maova Ye Leon Mamonich, who expressed him in the permissions to print books in his own typography. Also, A. I. Milovidov did not exclude the possible * lease of the Mamonic printing house and its subsequent acquisition by Brotherhood10. ^ With an explanation of A. I. Milovidov, A. S. Zerinov decided to decisively. ^ True, her disagreement caused mainly thesis on the lease and the acquisition of typography; The emergence of Celebrations of grain tied with "strive

sapegy to reconcile the uniats and Orthodox "and hoping to satisfy Orthodox" permission to print their publications in the Mamonic printing house "11.

Probably, A. S. Zerinov would change his opinion if it took into account the other "truly strange" edition - the fraternal official of 1617, but it did not cause A. S. grain interest. Perhaps this was facilitated by the existence of copies of the opera 1617, at the exit of which the Typography of Leon Mamonic was mentioned. They were not rare and were known to bibliographers for a long time, which ways to study the activities of the printing house of Maamonichi fraternal edition lost meaning. The strangeness of the latter became obvious only after it tried to describe V. I. Lukyanenko, who managed to find in the composition of two officials from the collection of a public library only three of his fragment12.

One of these officials was the edition of Leon Mamonich 1617, although he had no preface, no, respectively, the title leaf. From the fraternal edition to it a notebook and with eight initial pages of the Liturgy of John Zlatoust and - in the middle of the book - the inner double sheet of the notebook, signed yu, i.e. In general, 6 sheets. Another servant contained a more interesting fragment of the fraternal edition, namely the pre-dislogation of the book. It consisted of two sheets, including the title leaf, on which the place of release of the book, and the printing house, printed, and the year when she came out. Further, naturally, there was not even a hint of a lion sap. On the back of the title leaf and on the sheet following it, statutory instructions were printed: 1) about St. Lamb, Izh in St. The great quartwrior is tempered, 2) about hedgehog, and when CV is consumed. Lamb, 3) Science of crushing sv. Lamb and about St. Lamb, Izh in St. The Grand Fourth is tempered. It is noteworthy that this prefaced part was not coincided with the publication of 1617, but to the service-published in the printing house of Mamonic about 1598.

Based on the fact that, according to A. I. Milovidov and Ya. D. Isaevich, "Vilen brotherly typography was closed in 1610 by the Royal Decree, the abolition of which the fraternists had a long time ago from 1615.", C! V.I. Lukyanenko came to the conclusion that the sheets discovered by it are present - 21 people who undertaken by the Brotherhood of the publication publication, "which could be realized in Wilna only through the through Leon Mamonich", | And that work on the publication was carried out in the printing house of Leon Mamonich, ^ But in this work, fraternal typographs could take part. At the time there is a hint of such a conclusion, you need to think, another feature of the fraternal officer, noticed by V.I. Lukyanenko, influenced. Exploring the fonts of the discovered fragments of the book, it stated the use of a major fraternal font and two fonts of the unknown origin, not found in the early, nor in the late Belarusian publications. But in the engraved jewelry V. I. Lukyanenko immediately recognized

those who enjoyed in the Mamonichi printing house. Such a combination of typographic materials needed at least in some explanation, and V. I. Lukyanenko chose to take into account the evidence that in 1617 the fraternal typography was banned.

The conclusions of V. I. Lukyanenko were with favor of acceptance by her followers13, especially since the thought of peculiar cooperation between the brotherhood and the printing house of Leon Mamonich was expressed before - A. I. Milo-specious and A. S. Zernova. One question remained unresolved: what was the fraternal edition of the serviceman in full? N. P. Bondar tried to answer him, now standing at the head of the rare books of the National Library of Ukraine in Kiev, where copies of the fraternal service agent14 are also stored. Output and, accordingly, the title page was discovered by N. P. Bondar in two copies of the book, in which other sheets printed using others were found than in the entire edition, materials - 1 list in the text of the statute of anointing and 4 sheets, beginners Liturgy, John of Zlatoust. Having received similar results, N. P. Bondar, naturally, could not not come to the conclusion that the brotherhood "did not printed in 1617. Self-edition of the serviceman, but only due to unknown causes supplemented copies of the service of the Mamonis printing house with some small number of sheets" 15.

The example of a fraternal service life of 1617 makes a new look at the church of 1618, however, in order to understand why at the end of the second decade of the XVII century. These two strange vilenist publications appeared, it should be referred to in the history of printing houses that have printed at the time in Wilna Kirillov's font: a fraternal typography and typography of Leon Mamonich.

At the very beginning of the XVII century. The printing of books in the fraternal typography was not carried out at all, but then its activities were resumed, although not in 1620, as 2 believed A. S. Zerin16, and in 1611 - the release of everyday prayers. True, in the weekend of the publication was not mentioned not Wilna, and the Eve, the estate ^ Prince Bogdan Oginsky near Wilna, where, escaped from persecution, the fraternal typography remained. Since a number of Orthodox magnates of the Grand Duchy of Lithuanian, as it can be judged by the detection of the detects in the publications of dedications, provided a fraternal typography of a serious FI-5§ Nanous support, its work was not stopped. Up until 1619, he was certainly mentioned in all her editions, and only from 1620, after allowing its activities to the authorities, on the title page, an indication of £ for Wilna again appeared.

® From this point of view, the output information of the service of 1617 and the demands of § 1618, in which the location of the bookprints was named Wilna, the rule of fraternal typographers, which is why the question arises when these books were actually issued An indication of £ on the fraternity at the output. Find the answer to it is not easy, because about the exact date with

the receipts of publications on sale do not give reliable evidence of a study of paper, no observation of ornament. With a complete basis, it is only possible to say that the church of 1618 could not be released on sale later than 1619; This is evidenced by the fact of acquiring its copy by Richard James17, who was in Russia with the English embassy at this time.

If the brotherly typography since 1611, albeit with small interruptions and in small quantities, continued to regularly release Cyrillic editions, then Leon Mamonica was much worse with this. The era of the publication of books for Orthodox, including, taking into account both the local and Moscow traditions, ended for him at the very beginning of the XVII century. The new attempt to revive this practice in 1609, when the prayers of the daily, lean and color triodes came out to the light (both books were reprinted from the Moscow publications18), despite the support of Lion Sapie, also, it is necessary to assume that the impression of unfinished publication). The printing of the same mother's uniate books was obviously episodic. And although in 1604 and 1608. In his printing house, the polemical uniate writings of Ipatia Pleot and Joseph Ruth-Skogo were printed, and, obviously, they should be considered as custom editions. The last stage of the activities of Leon Mamonich in the field of Cyrillic book publishing came to the second half of the second decade of the XVII century, when he again managed to support the support of Leo Sapiega. Then in his printing houses were printed a service life and character (in 1617), as well as demands officers (in 1618), and carried out a reprint of the Gospel of 1600, issuing the so-called gospel "with signatures".

From the following publications, when working on which the Mamonic Typographic Material was used, suddenly his name disappeared. So, indicating simply wilna, grammar were printed (i.e. buckwar) 1618 and 1621. Prior to this, the use of such weekends was recorded only once; They are found in triodion of 1615, which gives the impression of the title edition of Triodion, printed around 1609. 22

Thus, the appearance of "strange" vilenses should be connected! Take with the adoption by Leon Mamonum decisions to stop typography 21 using a Cyrillic font. Apparently, this decision was final, in connection with which Mamonic went to part not only - | Ko with typographic material, but also with the remnants of his editions of the ^ editions. Remains of circulation, among whom were copies of pretty fresh -s -c (church of 1618) and already exhibited for sale publications (officials about 1598 and 1617), acquired brotherhood. Since these pores ^ needed a refinement, the fraternal typography has acquired the necessary gravel decorations, as it has not experienced a shortage in the fonts. So § and born fraternal officials were born 1617 and the demandsman of 1618. Fonts and the rest of the ornament of Mammonic sold to other hands: And what about what, I

it can be judged by the publication in 1628 in Wilna Catechism, when printing the Mamonic printing materials and which, according to the indication on the title page, was printed in the typography of the Uniate Holy Trinity Monastery.

1 Zerinov A. S. Typography Mamonic in Wilna (XVII century) // Book: Research and Materials. M., 1959. Sat. 1. P. 218. That this edition came out of the Mamonich printing house, I also indicated by A. I. Milovidov (see: Milovidov A. I. Description of the Slavic-Russian Starbite Books of the Vilen Public Library (1491-1800). Vilna, 1908. No. 25).

2 Zerinov A. S. Maamonichi typography in Wilna (XVII century). P. 218.

3 ibid. P. 214-215.

4 Rodosky A.S. Description of the Starbers and Church-Slavic books stored in the library of the St. Petersburg Spiritual Academy. SPb., 1891. Vol. 1: (1491-1700. Inclusion). P. 75.

5 Karataev I. P. Description of the Slavic-Russian books printed by Kirillov's letters. St. Petersburg, 1883. T. 1: from 1491 to 1652 No. 242 (Sat. Oyas. T. 34, No. 2).

6 Zerinov A. S. Mamonic Typography in Wilna (XVII century). P. 218.

7 Milovidov A.I. Description of the Slavic-Russian Old Primary Books of the Vilen Public Library ... No. 25; Zerinov A. S. Typography Mamonic in Wilna (XVII century). P. 221; Galenchanka G. Ya. Starderukavana Yuryl1chnaya issued by the XVI-XVIII century. // Kshga Belarus 1517-1917: Starns catalog. M1NSK, 1986. № 87, 88.

8 Galenchanka G. Ya. Stardarukavana Yuryshchnyy issued by the XVI-XVIII century. № 79; Kazuro I. Vilniaus Universito Bibliotekos Kirilikos Leidini ^ Kolekcija. 1525-1839: Katalogas. Vilnius, 2013. № 222.

9 Dedication on behalf of Leon Mamonich was dated either June 5 (Galenchanka G. Ya. Stardarukavana Yuryshchnyya issued to the XVI-XVIII of Art. No. 87), either June 14 (Milov-Dov A. I. Description of the Slavic-Russian Old Primer Books of the Vilen Public Library. № 25).

10 Milovidov A.I. Description of the Slavic-Russian Old Primary Books of the Vilensk public ^ library. № 25.

2 11 Zerinov A. S. Mamonic Typography in Wilna (XVII century). P. 218.

12 Lukyanenko V.I. Catalog of Belarusian publications of the Kirillov font XVI-XVII centuries. / SC GPB. L., 1975. Vol. 2: (1601-1654). Number 60.

S 13 cm., For example, Galenchanka G. Ya. Stardarukavna Yuryshchnyy issued by the XVI-XVIII century.

^ 14 Petrov S. O., Biryuk Ya. D., Zolotar T. P. Slavic books of Kirillovskaya press ^ XV-XVIII century: Description of books stored in the state. Public Library of the Ukrainian SSR. Kiev, SG 1958. No. 64 (information about two copies of the book); Kirilish Starrock 15-17 tbsp. § Nashchichnash Bibliottzi Decoration of Imeni V. I. Vernadsky: Catalog / Laying. N. P. Bon-

dar, R. 6. Kisselov, for a section T. M. Rosovetsko1; tail ed. G. I. Kovalchuk. KSHV, 2008. ^ No. 35 (5 copies are taken into account and 1 fragment of the book).

o 15 Bondar N. P. to the history of two Cyrillic publications of Vilnius officials ^ 1617 // Auxiliary Historical disciplines and sources: modern-SSI studies and development prospects: Materials XXVII International. Scientific conf. § Moscow, 9-11 Apr. 2015 M., 2015. P. 144.

^ 16 Zerinov A. S. Mamonic Typography in Wilna (XVII century). Pp. 218. ^ 17 Cyrillic Books Printed Before 1701 In British and Irish Collections: A Union Catalogue / ^ comp. By R. Cleminson, C. Thomas, D. Radoslavova, A. Voznesenskij. London, 2000. № 67.Y 18 Zerinov A. S. Mamonic Typography in Wilna (XVII century). P. 213.

Bondar N. P. K Istorii Dvukh Kirillicheskikh Izdaniy Vilnyusskikh Sluzhebnikov 1617 g. // VSPomogatelnyye Istoricheskiye Dist-Sipliny I IsstochnikOvedeniye: Sovremennyye Issledovaniya I Perspektivy Razvitiya: Materialy XXVII Mezhdun. Nauch. konf. Moskva. 9-11 Apr. 2015 g. MOSCOW, 2015. S. 141-144.

Cyrillic Books Printed Before 1701 In British and Irish Collections: A Union Catalogue / Comp. By R. Clem-Inson, C. Thomas, D. Radoslavova, A. Voznesenskij. London, 2000.

GalenChanka G. Ya. Staradrukavanyya Kirylichnyya Vydanni XVI-XVIII ST. // Kniga Belarusi. 1517-1917: Zvodny Katalog .. MINSK. 1986. S. 9-192.

Karatayev I. P. Opisaniye Slavyano-Russkikh Knig. Napachatannykh Kirillovskimi Bukvami. . St Petersburg. 1883. T. 1: S1491 PO 1652 g. (SB. ORAAS. T. 34. N2).

Kazuro I. Vilniaus Universiteto Bibliotekos Kirilikos Leidin In Kolekcija. 1525-1839: Katalogas. . Vilnius, 2013.

Kirilichni Starodruki 15-17 ST. U Natsionalniy Bibliotetsi UKRAYNI IMENI V. I. VERNADSKOGO: KATALOG. Kiyv, 2008.

Lukianenko V. I. Katalog Belorusskikh Izdaniy Kirillovskogo Shrifta XVI-XVIIVV. / GPB. Levingrad. 1975. Vol. 2: (1601-1654).

Milovidov A. I. Opisaniye Slavyano-Russkikh Staropechatnykh Knig Vilenskoypublichnoy Biblioteki (1491-1800g.). . Vilna, 1908.

Petrov S. O., Biryuk Ya. D., Zolotar T. P. Slavyanskiye Knigi Kirillovskoy Pechati XV-XVIII VV.: Opisaniye Knig. Khranyashchikhsya v gos. Publichnoy Biblioteke USSR. . Kiyev, 1958.

Rodosskiy A. S. Opisaniye Staropechatnykh I Tserkovno-Slavyanskikh Knig. Khranyashchchsya V Biblioteke S.-Peterburgskoy Dukhovnoy Akademii. . ST PETERSBURG, 1891. VYP. 1: (1491-1700 g. Vklyuch.).

Zernova A. S. Tipografiya Mamonichey V Vilne (XVII VEK). // Kniga: Issledovaniya I Materialy. MOSCOW, 1959. SB. 1. S. 167-223.

Bibliography

Bondar N. P. To the history of two Cyrillic publications of Vilnius officials 1617 // Auxiliary historical disciplines and sources: Modern research and development prospects: Materials XXVII International. Scientific conf. Moscow. 9-11 Apr. 2015 m. 2015. P. 141-144.

Galenchanka G. Ya. Stardrukavanaya Yuryshchnyy issued by the XVI-XVIII century. // Kshga Belarus 15171917: Starns catalog. MSHSK, 1986. P. 9-192.

Zernikov A. S. Mamonic Typography in Wilna (XVII century) // Book: Research and Materials. M., 1959. Sat. 1. P. 167-223.

Karataev I. P. Description of the Slavic-Russian books printed by Kirillovsky letters. St. Petersburg., 1883. T. 1: from 1491 to 1652 (Sat. Oyas. T. 34. No. 2).

Kirilish Starrock 15-17 tbsp. National National Biiblutetzi Claim Imesh V. I. Vernadsky: Catalog / Laying. N. P. Bondar, R. B. Kiselov, for a section T. M. Rosovtsyko "1; ed. Ed. G. I. Kovalchuk. Kiv, 2008.

Lukyanenko V.I. Catalog of the Belarusian publications of the Kirillov font XVI-XVII centuries. / GPB. L., 1975. Vol. 2: (1601-1654). D.

Milovidov A. I. Description of the Slavic-Russian Starbite Books of the Vilen Public Library (1491-1800). Wilna, 1908.

Petrov S. O., Biryuk Ya. D., Zolotar T. P. Slavic books of Kirillovskaya Press in the XV-XVIII centuries: Description of books stored in the state. Public Library of the Ukrainian SSR. Kiev, 1958.

Rodossky A.S. Description of the old-line and church-Slavic books stored in the library "Ti of St. Petersburg Theological Academy. SPb., 1891. Vol. 1: (1491-1700. Inclusion.) D

Cyrillic Books Printed Before 1701 In British and Irish Collections: A Union Catalogue / Comp. By ^ R. Cleminson, C. Thomas, D. Radoslavova, A. Voznesenskij. London, 2000.

Kazuro I. Vilniaus Universito Bibliotekos Kirilikos Leidini ^ Kolekcija. 1525-1839: Katalogas. Vilnius, 2013.

A. V. Voznesensky. Leon Mamonic, Vilen Brotherly Typography and two "really strange" editions of the end of the 1610s.

The article is devoted to the activities of the typography of Mamonic in Wilna, which, after the base in the early 80s. XVI in. made a great contribution to the development of the Cyrillic printing of the time. Particular attention in the article is addressed to one of the least studied issues relating to the history of this typographical enterprise - to the question of the time when Mammonices ceased to issue Cyrillic publications. The consideration of two "strange" publications - the service of 1617 and the demands of 1618, which were printed using typographic material Mamonic, but had an indication of the printing house of the Vilen Orthodox Brotherhood on the title page, which was often interpreted as a fact of cooperation between two Typography. The study of these publications made it possible to conclude that already in 1618, Leon Mamonic decided to stop the release of Cyrillic publications to focus on printing books in Polish.

Keywords: typography on the Belarusian lands of the Grand Duchy of Lithuanian, Cyrillic typography, Typography of Leon Mamonich, brotherly typography.

A. voznesenskii. Leon Mamonich, Vilnius Brotherhood Printing House and Two "Really Curious" Editions of Late 1610-S

The Article IS Devuted to the Activities of the world, Which After Its Founding In The Early 80-S of the 16th Century Made A Great Contribution Typography of the Time. Special Attention IS Drawn to One of the Least Explored Questions Concerning History of this Printing Company - On the Question of Time When Mamonichs Ceased Production of Cyrillic Books. Find The Solutions of TWO "Strange" Editions of the Liturgicon 1617 and Euchologion 1618, Which Was Printed using A Printing Material Of Mamonichs, But Had On the Title Page Information about the Printing House of the Orthodox Brotherhood in Vilna , What is often Interpreted As A Fact of Cooperation Between The Two Printing Houses. The Study of These Publications Allowed US to Conclude that in 1618 Leon Memonic Decided to Cease Production of Cyrillic Books and To Focus On Printing Books in Polish.

Key Words: Printing In The BELARUSIAN LANDS OF THE GRAND DUCHY OF LITHUANIA, CYRILLIC TYPOGRAPHY, PRINTING HOUSE, THE ORTHODOX BROTHERHOOD IN VILNA.

Voznesensky, Andrey Vladimirovich - D.F. n., head. Sector of old-line books of the Russian National Library.

Voznesenskii, Andrei - Head of the Sector of Early Printed Books Rare Books Department, The Russian National Library.

E-mail: A. [Email Protected]

Basiliana (Vasilian, Lat. Ordo Sancti Basilii Magni) - the general name of several Catholic monastic orders of the Byzantine rite, following the community charter, which is attributed to St. Vasily Great. Order Basilian St. Josaphat was founded in 1617 on the basis of monasteries who adopted the Brest Ulya of 1596. Originally was named the Order (or Congregation) of the Most Holy Trinity under the leadership of Protoarchimandrite, who interconnected by secret ballot for life. The Charter of the Order was approved by Pope Urban VIII in 1631. The supreme body of Vasilian became congregation, or the capitulas. The Order was widely distributed in the eastern regions of the Commonwealth, where the majority of the population traditionally adhered to the Byzantine rite. The activities of the Order contributed to the transition to the Catholicism of the eastern rite of the Orthodox population of the Eastern Land of the Commonwealth. Subsequently, the Order was renamed in honor of St. Josafat Kuntsevich. Since 1720, all Greek Catholic Monasteries in the Commonwealth in Commonwealth belonged to Basilians. Until the end of the XVIII century, almost all Greek Catholic Kiev Metropolitans were Vasilians. In the middle of the XVIII century, the Order has numbered 195 monasteries and more than a thousand monks.

Flower garden. Wilna. A type. Uniate Trinity Monastery. 1800 (7308).
Set: 17. Font: 10 lines \u003d 89 mm. Set width: 108-110 mm.
Ornament: 4 screensavers with 3 boards (according to Catalog A.V. Voznesensky).

In 1739, the Basilian Congregation in Lviv decided to divide Vasilian into two provinces: Lithuanian (St. Trinity) and Polish, or Russian (the Intercession of the Virgin). The Paviaevsky monastery was defined by the residence of protoarchimandrite (in 1780-1781 the Zagorsky Monastery). In 1744, Pope Benedict XIV decided to elect one protoarchimandrite for both provinces for 4 years alone from each province. The big focus on the activities of the Order was made to the upbringing of young people, on this field Basilian competed with Jesuits, and after the dissolution of the latter, several Jesuit teams received in their own possession, so at the end of the XVIII century there were about twenty-six schools in their jurisdiction. Also Vasilians belonged to 4 typography, the largest was located in the Pochaevsky Lavra. The heyday period is over with the sections of the Commonwealth. In 1773, two Basilian provinces broke up into four: Lithuanian and Polish, who remained within the Commonwealth, Belarusian, who departed to Russia, and Galician, who passed towards Austria. In the 19th century, the Order actually stopped his existence as a centralized organization (in 1804 by Decree of Emperor Alexander I, the title of protoarchimandrite was abolished), although independent Basilian monasteries continued to exist in Austria-Hungary. In the Russian Empire, Basilian monasteries outside the kingdom of Polish were closed in the 1830s, and in the kingdom of Polish thirty years later.

Chapel. Wilna. A type. Uniate Trinity Monastery. 1799 (7307).
158, 22 LL. Set: 17, 30-31. Font: 10 rows \u003d 89, 51 mm.

On the memorable 1628 year, the former brothers' Mamonic brothers was sward and this event played an important role in the history of the Russian split. Here in the 1760s - early XIX century, the printing of the Church Church-Slavic Books of the Kirillov font was established for the needs of Old Believers. As is known, the typography of Maamonic existed in Wilna almost 50 years with breaks; Her work began in 1574, and its latest editions came out in 1623. The typography for all the time of its existence was located in the house of Mamonic, the brothers Luke and Kuzma, the wealthy vilensk citizens, and later - in the house of their heir to Leon Mamonich, the son of Kuzma. This typography has existed much longer than other private printing houses White Rus. Its products were significant and differed in a large variety of content, religious direction, even in language. The most perfect on the outside was its edition of the initial period, 1574-76, when there worked the visitors from Moscow Peter Timofeev Mstislavsov. His publications for the dignity of the ornament, engraving-illustrations, in the quality of the set is superior to the increasing editions of Mamonic. Later editions of Mamonic almost do not have the original engraved ornament; Both ornaments and engraving-illustrations repeat the earlier samples of Mstislavts and Ivan Fedorov. The richness of the printing house was in a large number of fonts; At the same time, despite a variety, Mamonic fonts did not differ in that careful finish, which characterizes their first font, cast by Mstislavc. In the Basilian typography of the Trinity Monastery in the XVII-XVIII centuries, about two hundred books in different languages \u200b\u200bwas printed, including about 60 for the needs of Old Believers, and in Lithuanian (by 1839, 51 Lithuanian book were printed). During the Polish uprising on the instructions of Yakuba Yasinsky in the monastery printing house, the appeals of the rebels were printed. Yasinsky - Polish General and Poet. One of the leaders of the uprising of 1794 under the leadership of Tadeusch Kostyutko, the leader of the radical "Jacobinsky" wing of the rebels, a supporter of the ideas of the French revolution. During the uprising, the commandant of Vilna, the general commander of the rebel forces in the Grand Duch of Lithuanian. Withdraw from the Grand Duchy of Lithuania due to the charges in Litvinsky separatism. Died during the defense of Warsaw from the troops A.V. Suvorov. In 1839, the typography was closed by the emperor Nikolai I.

Church of the Blessed Trinity and Uniate Basilian Trinity Monastery - the Greco Catholic Church in the name of the Blessed Trinity (worship services are conducted in Ukrainian and Belarusian languages) and the former Trinity Basilian Monastery in Vilnius; Building ensemble with the features of the architecture of Gothic, Baroque, classicism and historicism, a monument of architecture and history. Located in the southern part of the Old Town, not far from acute Brama. The ensemble form the Church of the Holy Trinity, a massive four-trigger bell tower, two monastery buildings in several buildings and lush baroque gates with two arched roads. Two buildings of the former male monastery with the passage of the fence and the building not related to the ensemble from the east side surround the large courtyard of the male monastery, in the center of which is the temple, but in the north side - the bell tower. The building of the former female monastery is located in the northern part of the ensemble, its corps form two smaller courtyards, and one of the buildings with their walls goes to Aushros Warta Street.

Shestronev. (Wilna, 7300).

[Wilina: Typography of Uniate Troitsky Monastery, 1792]

The street is located in the northeastern part of the ensemble. Behind the gate is a small courtyard of the trapezoidal form, according to which the way to enter the courtyard of the male monastery is leading. The ensemble began to form at the beginning of the XVI century and in general was in the XIX century. Founded as Orthodox, the temple and the monastery in 1608-1827 belonged to the Greek Catholic Monastic Order of St. Vasily the Great. According to legend, orthodox church Appeared in the oak grove already the XIV century, a few years after the martyr's execution of the Vilen Passion Standards Anthony, John and Eustafia. On the site of the death of martyrs were going for the prayer of Christians and built a small chapel here. With the assistance of the second wife of Olgerda Julia, the church was built in the name of the chapel in the name of the Holy Trinity, which was transferred to the body of martyrs. By the beginning of the XVI century, a wooden Trinity Church fell into a decline and was ruins. King Sigismund I in consideration to the merits of the great hetman of the Lithuanian Prince Konstantin Ostrogsky and in gratitude for the victory in the battle of Orsha, he allowed him to build it in Wilna two stone churches, including Holy Trinity. The church erected in 1514 was in the form of Gothic, with counterphorts, a high roof and a triangular fronton. At the same time, the building of the monastery was erected at the means of Constantine Ostrog. Near the temple, a high octagonal bell tower was erected. The monastic monastery at the Trinity Church has already acted at least from the end of the XV century. The building of the monastery was repeatedly rebuilt. In the monastery, the Metropolitan of Kiev Macarius was received in the monastery, which was affected by the Holy Martyr Tatar; Ion II, Polotsk Archbishop and subsequently Lithuanian Metropolitan; Lithuanian Metropolitan Sylvester Belkevich and others. The monastery as the first Christian monastery in Wilna enjoyed special advantages.

Prologue, spring quarter,

typography of the Vilen Uniate Troitsky Monastery,

not earlier than 1805, from the Moscow edition of 1643

After the separation of Russian Metropolis, the Kiev and Moscow monastery was subordinate to the Universal Patriarch, and his rectors were built in San Metropolitan. From 1584, with the Holy Trinity Monastery, the Orthodox fraternity was operating, which united the Orthodox residents of the city of different estates for the protection and spread of Orthodoxy. At the monastery, about 1585, a spiritual school was founded, which was the competition of the Jesuit Collegium, and a typography. Having visited Vilna in 1588, Constantinople Patriarch Jeremiah blessed Orthodox fraternity. At the end of XVI or at the beginning of the XVII century, the inner walls of the church were plastered and painted. Already in 1601, in Wilna, the Metropolitan of Kiev, Galitsky and All Russia, foundations founded the first spiritual seminary of the Russian Uniatskaya Church at the Troitsky Monastery. In 1608, by decree of King Sigismund III, the monastery was transferred to Uniate Monks Basilians. Orthodox fraternity, school and typography switched to the monastery holy spirits. There were also moved by the power of the Vilen Martyrs. In 1622, Eustachius Korsak-Golubitsky attached a chapel of St. Luke to the northern facade of the church of the Church of St. Luke. In 1628, the chart of the Holy Cross was attached to the means of the Zemsky writer, on the left side of the entrance to the temple, the Chapel of the Exaltation of the Holy Cross was attached. Yang Colend in the chapel arranged the altar, and under him a crypt for himself and his descendants, for which I donated 3,000 zlotys to the eternal commemoration and my house in Wilna on the seashes. Around 1670, the church was repaired. The monastery and the church were injured in 1706 with a strong fire, destroyed most of the city. In addition to the main altar, six new - altar of the Holy Cross, St. Vasily, the Great, Mother, Hoshosapa (Kuntsevich), St. Nicholas and St. Onufria, was arranged in the restored church. Before the main altar, a removable iconostasis was arranged, so that it could be removed when the Roman Catholic clergy was invited to serve on the holidays. After the fires of 1706 and 1728, the dome of the temple was restored. In the chapel, on the right side of the entrance in a rich marble sarcophage, the builder Yang Skumumin Tyshkevich was buried with his wife Barbara, nee visheravich. This is evidenced by the inscription on the stove in the wall. Jan Tyshkevich was a zealous distributor of Ulya and the defender of the Basilianskago Order, worked out the monastery and prepared a crypt for his burial in the Trinity Church for his burial and built an honors chapel over him Blessed Virgin Mary. After his death in 1747, he, together with his wife and son, was solemnly buried in this chapel. His daughter of Eugene-Catherine, who married the crown keeper Coribute-Vishnevetsky, recorded the monastery of 15,000 Polish zlotys so that a clock dinner was sent daily. The building of the monastery and the temple was rebuilt after fires 1748 and 1760. In 1761, a baroque reconstruction of the temple under the leadership of Johann Christopher Glaubitz was held. After that, the architectural appearance of the temple has lost the gothic features and acquired a baroque; In the corners of the Western and Eastern facades, turrets were erected (only their pair of the eastern facade was preserved). With the Holy Trinity Monastery from the XVI century there was a female monastery. The monastery took the building, in 1609 rebuilt from three neighboring gothic houses. At the means of princes Sapeg in 1630, the building was expanded. Later, two fligels were attached to him. The man's license was the daughter of Pavel Sapega Catherine. In the women's monastery there was a small library from books in Polish. The female abode was next to the male, from which he was separated first by wooden fence, then the stone wall, built in 1777. The premises of the nuns were on the right side of the entrance to the Trinity Monastery. There was no own church in the women's monastery, and the nuns went to the Holy Trinity Church across the gate, which was done at the first gate. The nuns of the female monastery was given the chapel of the Exaltation of the Holy Cross, acknowledged to the church on the left side of the entrance. A special closed gallery was led to the chapel from the women's monastery. Around 1784, it was destroyed; In 1792, a new wooden gallery was built through a bell tower, which led to the chapter of the Exaltation of the Holy Cross. Then the windows of the Church were increased. The temple was repaired in 1820 under the leadership of the architect Joseph Pus.

Rutsky, Joseph Velin

(in the world Ivan Feliksovich Veniaminov-Rutsky; 1574 -1637) -

third Grequocatolic Metropolitan of Kiev,

Galitsky and All Russia.

Brief certificate from the "History of the Russian Church": The struggle of Orthodoxy with Unia in the Metropolitan Wellyamin Rutsky. The successor to himself at the Metropolitan Department of Potion was appointed himself during his life, it was his koutyutor Joseph Velin Rutsky. Orthodox protested. Prince Bogdan Oginsky and the elders of the Vilensky Holy Holy Brotherhood on the face of the whole Russian Orthodox people contributed (1613) this protest in the Tribunal Court and demanded that the Metropolitan Orthodox, threatening them, threatening them, that Rutovsky on Metropolitan they would not be allowed. But the protest remained without consequences. The king shortly after the death of Plea, August 8, 1613, complained to Rutsky his diploma on Metropolitan and all the Metropolitan estates, and on August 16, they were already transferred to the Rutovsky Nobleman King Adam Hertovich. Much more sensitive for the new Metropolitan was that Dad did not send him his allegation for a long time. Rutsky did not know what to do with him, and asked as a selection of Papal Nunition in Poland. Nunci responded from March 14, 1614, which he wrote about it in Rome, and advised Rutsky not to be embarrassed, encouraging that the statement would soon be sent soon. Three months later, it was indeed received, and on June 18, Rutsky in the presence of Nunci said the oath in Latin, in which he swear to be faithful to the dad, honor his nuncia and legata, to fulfill the rules of the Holy Fathers, to take care of the Church entrusted to him and about the subservation . Having done the successor of the sweating at the Metropolitan Department, Rutsky, however, I did not inherit him at the Department of Vladimir Episcopia. Shortly before his death, Pottek wrote a letter to the king and asked him to appoint it to this last department of the recently adopted monasticism of Joachim Morokhovsky. And the king, who personally knew Morokhovsky as his former secretary, willingly gave him his diploma; And Rutsky, when he was already approved by Pope in Sana Metropolitan, did the famous Morokhovsky, Listening to his bishop, in which Morokhovsky, say the symbol of faith without adding: "And from the son," continued: "To this Coming all the holy Ecumenical cathedrals, and Menovit St. Universal Cathedral of Florentine ... and Paki Church World and Communication adopted by confessing observed ... "and so on. Mainly, Rutsky turned to the inner state of the Uniate Church. Fights all the time of his archpactracy spent in the fight against Orthodox and preferably took care of spreading and approved between them. Rutsky, by no means leaving any of this struggle, neither this concern, first of all, took up to extend education in the uniate clergy and the people to transform and exalt the uniation monasticism and the highest hierarchy and to some extent to bring the uniats with Latinians to some extent.
Even for three days to the death of the death of Rutsky, driving the affairs of Metropolis, presented the king that the Russians had no schools, which is why the Russian clergy and the Russian people remain in complete ignorance, even relative to the truths of faith, and asked the king to give the society of Russian inochers According to the rank of St. Vasily of the Great, living in the Vilensky Troitsky Monastery and those in the Union with the Roman Church, to establish schools in different places of the state. The king, who was then in the Sejm in Warsaw, referring to the favorable reviews of many of their senators, spiritual and secular, about the Vilensky Trinity Monastery and that, as he himself saw when visiting this monastery, it was already a lot of brands in it and science in it flourishes , I dialed the society of His Inok's own certificate of March 31, 1613. "On the thorough compound of the Church of the Church of the Church of the Church of the Church of Roman," to start schools in Novogrudok, Minsk and in other places where it will be found more convenient, and teach schools in schools to all the sciences and languages \u200b\u200bto Greek , Latin, Slavyansky, Polish and Russian. These uniate schools received the same rights and privileges that Latin schools had already had; Released from all subordination to secular authorities and were given to the full disposal of their founders and their spiritual chiefs. In 1615, December 3rd Ruthesky, after the reinforced request, he received a diploma for the establishment of uniate schools and from Pope, which provided them with the same rights as they were before the schools of Jesuit. Thus, as all Catholic education in the region was given to the society of Jesuits, so now the Uniate is entrusted to the Company of Inok for the rank of St. Vasily; As at the head of all Catholic schools, the Vilna Jesuit Academy was located, so the Wilenki Trinity Seminary was now delivered at the head of the Uniate; As the goal of Latin schools was the dissemination and approval of Catholicism, so the usual union was the dissemination and approval of Ulya.
On the very day when the Social Society of the Vasil's Troitsky Monastery received such an important privilege from the king, it increased in its volume: Dimony March 31, 1613. The king joined the Main Assess Monastery Monastery to the Vilensky Trinity Monastery, so that the latter receives The rebels from the first, both monasters were like one monastery under the highest power of Trinity Archimandrite and the brotherhood of the other monastery were considered for one fraternity and society. But Rutsky did not suffer from this: he wanted more. All Russian hostel monasteries in the Lithuanian-Polish possessions still arranged to union for one main charter - according to the Charter of St. Vasily the Great, but they also had their own private standards and were even more divided by the fact that, being in different dioceses, everyone was subordinate to their abbot and her diocesan lord. In such a form, Russian Orthodox monasteries switched little, and in the hands of Uniats. Rutsky conceived all these uniate monasteries to combine as it were, in one common monastery, together with the Vilensky Holy Trinity and from all Uniates, to form one society, or a fraternity, according to the Brotherhood of Jesuit. With this purpose, in 1617, he convened his Novogrodovichi (Minsk province) to the extension, or congregation, all rebels and other representatives of Uniate monasteries and invited two scientists of Jesuit as advisers and managers to interfere with the Jesuit provincial provincial. Congregation had ten meetings and decided: all uniate monasticism in Lithuania is exempt from under the authorities of the diocesan bishops and constitutes one independent society under the name of the Basilian order, that is, St. Vasily of the Great, why Metropolitan himself, who presided over the congress, had to swear that he will not violate the rights of the new Order. General, or boss, the Order consists of protoarchimandrite with four at it by advisers. All of them, both protoarchimandritis and advisers, are elected from the environment of the very orders at the general congress by Metropolitan, monastic rebels and ambassadors from monasteries, and Metropolitan has two voices. Protoarchimandrith with his advisers manages the Order, determines the monastic rebels and retains them, there is all the ordinary monasteries for direct observation of their device and the behavior of the inkom, the Basilian convenes to the congresses, etc. Basilian Order (instead of the Society of Socon One Viletsky Monastery) takes into his own hands All uniate education and upbringing, church and folk, all uniate schools. Therefore, the congress approved both colleges based on already vilenia in Novogrudok and Minsk; The three monastery that existed in Ovruch, with all their estates to the Vilensky Trinity Monastery, to maintain the main uniate seminary who were in him and strictly ordered the provisions of the monasteries to strengthen the education of Basilian clerics and take advantage of 22 scholarships provided by the Papho to the Uniate for various aluminates (seminary) - in Rome, Wilna and other places. All uniate bishops should be elected only from members of the Basilian Order, and Metropolitan himself is not entitled to appoint a vicarious one as a future successor, without the consent of Basilian protoarchimandrite and his advisers. With each diocesan bishop, one of the basilians in the appointment of protoarchimandrite should be located. All this shows that the Basilian Order was founded with the goal not only to serve his own interests, that is, the strengthening and elevation of uniate monasticism through his education and improving his life, but to serve together the interests of the whole Uniate Church, its distribution, strengthening and elevation, In particular, the elevation of its hierarchy through the education and education of the parish clergy and the people and through the replacement of the Bishops of the Department of Domestic Members of the Order. This last remedy could have been able to exalt the uniate hierarchy, because the exploratory dignity was made available only to people who received theological education and prepared for such high ministry of the church, while before the king distributed Russian dioceses to almost exclusively to persons secular, they did not match them alone Neither on moral qualities to its new vocation. By the way, we note that another elevation, which was dreaming of Uniates at the very beginning of Ulya, they could not achieve. In 1615, Genwar of the 20th Rutsky relentlessly requested members of the Slonim Congress to compete on the General Seine, before the king and all the pans, glads and ambassadors, so that the Higher Uniate clergy began in the Senate on a par in Roman, but did not have success. Wanting to console Rutsky and show him his favor, Pope Paul V in the same year he honored him to have a commander in a circle of his own senators and made it one of his assistants ..
Soon after his entry into the Metropolitan Department of Rutsky, probably made an attempt in the types of larger convergence of Uniats with Latinians, so that uniate priests make services and in the churches, and Xendsee - in uniation churches and so that the uniates baptized their children and confessed from Ksenzov, like their own priests. For no reason on October 17, 1614, the inhabitants of the city of Ratna, together with their priests, turned to Rutovsky with the petrocity, in which, calling him with his gracious shepherd and her father and asking him of his blessings, asked them to be allowed to stay with all Ceremonies and worship of the Holy Eastern Church, keep the old calendar and on it to make their holidays; So that uniate priests do not send services in the chosets, and only in their churches, union children baptized only their priests, and not xendase and uniats were not forced to confess to Ksenzov. In conclusion, the petitioners satisfy: "We recognize the sacraments of the Roman Church for the sacraments and have Catholics for our brotherhood, and not for heretics, but we ascertain our gracious pan and the shepherd to leave us with our older church, with our sacraments and rites." However, it could be that Rutsky decided was at such an attempt not by goodwill, but under pressure or Latin prelates and Jesuits, or even the king. At least next year, Rutsky himself wrote to Pope Paul V, that attempted this many seduces, and at its urgent requests of the father issued a break (December 10, 1615), which commanded: not to change and not concern all the sacred rituals and ceremonies What are the uniates in their worship and when committing the sacraments, if the rites of those and the ceremony are not afraid of the truth of Catholic faith and communicating with the Roman Church, as was promised at the beginning of the Parer, the VIII, and even before the Florentine Cathedral. Dad dose only at the request of the Ruta Officency, given by his certificate, given on the same day so that in cases of the needs of Uniate Higher Peacefuls received dedication in complicity (Assistentibus) of two or three Latin bishops, and Latin the same persons - with the complicity of two or three uniate bishops .

Graveyard language of Slavensk.

Evie: Type. Bratskaya is "leading" prepared

Nearest predecessor

"Grammar" of the Rottsky Melochy.

In 1618, in the town of Evie, near Vilna, the Slovensk language was printed. On the title it was stated that this "leading" was prepared by the Inquires of the Vilen Monastery and that the letter was printed on July 24, 1618. In the publication of the bookpiece, he took a direct edition and the Rotsen Rework. Almost simultaneously with this, in 1618-1619, the chief philological labor of the Eastern Slavs "ґramatіki Slavensky Rule CVNTAґma" (Yeje, now Veveiss near Vilnius) - the basis of church Slavonic grammatical science for the next two centuries, withstood many reprints, processing and translations. It consists of the following parts: spelling, etymology, syntax, asking. Written according to the sample of the Greek grammar, the work of the looksky reflects the specific phenomena of the Church Slavonic language. It belongs to the establishment of a system of cases of cases, characteristic of Slavic languages \u200b\u200b(in this, ahead of the western grammatists who customized the case of living languages \u200b\u200bunder the norm of the Latin language), the establishment of two hinge of verbs, the definition (not quite accurate) of the type of verbs, etc.; There are extra letters of Slavic writing in which it does not need. The "grammar" of the lookscho also has a section on poem, where instead of Sillabic versa, it is proposed to use metric, as an allegedly more peculiar Slavic speech (in ideas - reproducing an authoritative antique sample; the experiment of tapes with an artificial metrization of the Church Slavonic language did not have consequences).

Grammatikov Slavensky Proper Syntagma. Pottle of multi-faceted Mnich Menleti Looky, in Koinovia Brotherhood of Churchago Vilenskago, with the Creativeness of the Creativeness of the Plumbing and Life-Digger Spirit Nodandan, Wishland, Skilled and Clear, Summer from the incarnation of God's words 1619. Rightly apostle the throne of God, Konstantinopolsky, Vilensky Patrias, Vilensky, Vilensky Koinovyia representing G. Father Leontia Karpovich, Archimandrit. In Guel, 1619. 252 LL. (504 p.). Signature at the bottom, by notebooks (which 31). On the back of the head of the coat of arms of Prince Bogdan Oginsky; Then: "School teacher by the author," and then another capital sheet comes on, on which 1618 years, without reading the place of publication; The back of it is white.

The "grammar" of the dressman is saturated with a multitude of examples that facilitate the absorption of grammatical rules. It was repeatedly reprinted (Vilna, 1629; Kremenets, 1638, 1648; Moscow, 1648, 1721, with approaching the living Russian language and additional articles about the benefits of exploring grammar) and had a great influence on the development of Russian philology and teaching grammar in schools. There, on the shore of the lake with the same name, at the beginning of the XVII century there was an estate of the princes of Oginsky, where in 1618 Bogdan Oginsky founded the printing house, which printed Slavic and Polish books. "Grammar" of the looks - an outstanding monument to Slavic grammatical thought.
The main method of the struggle between UNIATICs and Orthodox and in the days of Metropolitan Rutsky was the city of Wilna. Two monastery were advantageously acted here: two monasters: the Holy Trinity Uniate with his brotherhood and the Holy Church of Orthodox with their brotherhood. The Archimandrite of the Trinity Monastery remained the Rutsky himself, although they were in the monastery and other archimandritis were probably as a governor of Metropolitan: from 1614. Joasaf Kuntsevich, having undermined the preliminaries in the monasteries of Hyton and then in Zhirovitsky, and from 1617. Lion Krevza. Troitsky monastery are constantly increased. In addition to the previous estates, which he acquired even before the Unia, in addition to the recently transferred plants and houses of the Pyatnitsky Church in Wilna, he already owned by the estates of five other monasteries, to him attached: Bratzlavsky, Minsk Voznesensky and three Ovruchsky. Now Rutsky presented the Troitsky Monastery (1613) to another father's estate, which was not far from Novogrudok; The king again ordered (August 6, 1614) to the Vilna Honey Brotherhoods to give to the Trinity Monastery half of their revenues, which everyone appointed was three years ago to renew the Russian churches who were filked in Wilna, and some Zemsky Vilensky clerk Yang Coldda presented the same monastery (June 20, 1619) His house, which with the permitting of Rutsky built on the rates of the former Russian Church of the goats and Damian. It seemed quite a holy Trinity monastery, but he wanted to have something that belonged to his neighbor, I wanted to take away from the holyting monastery, everything was owned, even the right to exist. Start this case, Rutsky provided the Holy Trinity Brotherhood.
In 1614, the Russians of Vilensky Magistrate Leon Mamonic (a container of the famous printing house) and Peter Coptevich and the Vilensky Promanin of Ignatius Dubovich, who were once Orthodox, complained to the king on behalf of the entire Uniate Trinity Brotherhood, as if calling themselves the church fraternity with the new Church of the Holy Spirit in Wilna The royal diplomas were illegally assigned to themselves, complained by the Trinity Brotherhood: a diploma of 1589 (July 21), to which the king approved the Trinity Brotherhood, his charter, school and printing house, and diploma of 1592 (October 9), which the king approved the same fraternity His houses and soils and allowed him to build a church on those soils, and as if these twitters, illegally using the estates and all the incomes of the Trinity Brotherhood, caused a loss to him for forty thousand Cop Lithuanian, and from the printing house belonging to the Trinity Brotherhood, produced and released Heretical books, Nasty Holy Eastern Church and offensive to the sovereign and government officials. The king sent his mandate on July 18 to Vilna to the name of the Popov of the New Church of the Holy Spirit: Logvina Karpovich , Ignatovich Vasily and Grigory Dudsha - and elders of the Brotherhood of the same church, who behaved personally to appear in his backward court and submit, if they have, privileges and diplomas, also the book of the Bratskiy and the register of fraternal arrival and expenses to satisfy the complaint of the Trinity Brotherhood. It is difficult to assume that complaining uniates did not know the content of those royal letters that they now wanted to take away from the Holy Orthodox Orthodox fraction; And if you knew, they acted, obviously against conscience and all truth. In terms of 1589, the king clearly says that he claims the most brotherhood at the Trinity Monastery and his charter, which has already been blessed and approved the certificate of Konstantinople Patriarch Jeremiah, argues that this brotherhood that the same school and the printing house, which it has already had the blessing of the same Patriarch, and even allows this fraternity to use the seal complained to him by the Patriarch. And in terms of 1592, it is expressed that, approved by the church fraternity before the Trinity Monastery, its charter, school and printing house, "Body of their chapter and blessing of a glooming shepherd in their religion, Patriarch of Constantinople Patriarpolskago Father of Jeremiah," nowadays the houses and soils , I recently acquired, and allowed him to build their church on those soils, which whatever. Despite, well, on such an unlocked evidence of the literass that they are complained by the king at all by the Uniate Brotherhood, but the Orthodox, which really existed before at the Trinity Monastery, but then it was forced to retire from him and arranged his church and the monastery in the name of the Holy Spirit The lawsuit started by the Uniate Trinity Brotherhood against Holy Okrug, extremely upset the members of the latter. They knew from the experience that this case would cost them many hassle, sorrowers and costs that it can reach very long and with all their rightness can end up at the back -orn royal court not at all in their favor and deprive them all that their fraternity owns. Because the elders of the Holy Church of the Holy Brotherhood, the Vilensky Mandate, named in the royal mandate, at the same time submitted a protest to the Vilensky Grouts Court on their fellow citizens, Mamonich, Koptevich and Dubovich, who aroused this completely unplanned claim with the goal of introducing Orthodox at losses and cause them difficulties and grief. Next year, the Holy Spiritual Brotherhood, complaining of oppression by Rutsky, asked (May 22) the nobles who were collected in Wilna to elevate ambassadors to the future of the Sejm so that they would send before the king on the abolition of his mandate and the backyard process in the case of a fraternal typography and About fraternal church soils and other estates. And in 1616, the same brotherhood itself sent his more detailed request to the Sately, and wrote together (March 2) to the Vilensky Voivoda, Khristofor Radziwille: "Not only your grace, our gracious Pana, but in the whole world knows that we are in For years, no longer cease to submit to each Sejm and the Congress of our tear requests and complaints of insulting the most important freedom of freedom of conscience and faith former shepherds, now apostates who want to force us to retreat and deprive us of all rights and privileges when- either the kings of our Orthodox maritime faith ... want to take away the most church and the monastery of our fraternal, on the free soils of the Shantehetsky and the Seimas approved; Strengthens to take away from us and cash of our sums on which there are no right. Monks Xendz Rutsky and other factors, agreeing with some vilenistrans who retreated from our maritious religion, tormented us with calls, arrests and open attacks ... "In conclusion, the members of the Brotherhood asked Radziwill as one of the powerful senators to protect them in the Seimas and assist, To request them to be served there. But this seam, right, did not do anything for the Holy Church Brotherhood, because two years later, the members of the Brotherhood again sent the same request to the General Sejm and again begged the prince Radziwille to stand up for them in the Sejm, and notified the prince that the monks of Rutsky did not Just want to take away the soils from the Orthodox fraternity, the church, school and the monastery, but it is still intensified to recover hundred thousand zlotys from those members of the brotherhood who are named in the mandate of the king, as a penalty for their non-appearance on the back-country court and have already imposed a ban on their estates, and with The Vilensky City Court concluded a deal, according to which the court does not accept from Orthodox nor statements or protests to oppose the uniats. Seyme 1618, although it also did not consider cases on the complaints of the Orthodox and the decision postponed it until the next Seima, at least it ruled that until that time the Orthodox clergy and the laity were left alone, they used their divine services freely and that they were not forced to do not forced them And I did not make up with ordinary calls.
The enmity of the Trinity Monastery and Uniats in Wilna to the Holy Okrug monastery and Orthodox was expressed in other ways. The Church of the Holy Spirit Uniates usually called Nalyvayikovsky by the name of the extremely displeasant to Jani and Uniates of the Cossack hetman Nailivaki, who in 1597 underwent a painful execution in Warsaw as a riotrist, and to express those, allegedly and all visiting this church, the essence of the same rover-Nailivaki . He almost did not take place and night, whenever the Trinity Monastery did not throw stones, they did not even allow arrows at the Holy Okrug and in those who went there for a manty. Once he paved in this way and seized more than twenty bangs who studied in the Holy Hospital School; Another time they broke through the abbot of the Holy Dukhov Monastery itself; In the third, they threw stones in two noble gosses, who went to Church of the Holy Spirit for worship: a subcommittee of Trotsky (Prince Oginsky) and his wife subcoming Vilensky. For all such insults, protests and complaints were entered into Tribunal, Zemsky and city books. Orthodox artisans were excluded from different handicraft workshops without any reason, and for the only thing they went to the Church of the Holy Spirit and attended there during worship. The Russian Burmister and the Three Rainsers of the Vilensky Town Hall for the same thing they ordered to arrest under the pretext there would be a betrayal of their betrayal and demanded a massacre and two of them to continue a few weeks kept in the Town Hall Prison. In Wilna's effort to Trinity Iguman or Archimandrite Ioasafa Kuntsevich, it was already accepted for the general rule: not to choose into the Burmists and the Rayti and at all, not allow anyone from the Russians in the urban magistrate, except for uniats; Equally not to take into merchant fraternities and crafts or eliminate those Russians from them who will not provide certificates that they contain the Ulya. Both of these measures, at the same time adopted in Novogrudok, were extremely unfair and shy for Orthodox and, touching the most significant everyday interests, could shake many city inhabitants. The scholar of the brotherhood of the Trinity Monastery and the seminary was written and published against Orthodoxy and Orthodox brochures, who remained most famous for us only by their title, what are the "Union", "Constitution of the Brest Promanin with the Vilen Brather", "Risen Nalyvayko", "Politics," Risen ignorance "and the like.
Trinity monks were trying back in 1617. Call the holy-opticians to the public dispute in full hope of gathering them solemnly. It took this case to arrange this (in 1617) the Vilensky Biscuit of Evstafius Volovich himself, as if to reconcile in vain in vain. He managed to incline the Orthodox, agreeing to their conditions so that only he, BISPU, and two spiritual people as simple listeners be present from the Latin clergy, and only those who invite Orthodox themselves from Latin laity. The time and place for the dispute were already appointed. Many secular faces from Orthodox expressed the desire to attend it, a lot and uniate nobles came to be in Vilna. But suddenly, three days before the appointed time, the holy-spiritual Inkoks sent to say Biskup that they refuse to dispute, since there is no such proud that could be impartially solved on whose side the victory will remain on whose side. Uniates were very upset and reinforced the Orthodox for refusal, but it is impossible to disagree that the latter were prudently, if we recall the previous examples of the public disputes that took place in Wilna, which usually ended with impartial proud, the fact that both argued the parties learned their victory and even more initiated mutual dislike. Uniats, however, they did not want to leave the case started unfinished. They were invited to the gathering of venerable people as from their municipalities and from Orthodox, who lived in Wilna, laid down only Slavic books, handwritten and printed, and on the basis of these books tried to prove the legitimacy of Ulya. And since in a short time it was difficult to carefully discuss and some because of the huge setting of the people could not all be heard, then many noble people asked everything to be said on the gathering, it was printed into universal minimity. And Troitsky Archimandrite Lion Krevza in the same 1617 printed an essay under the title "Defense of Church Unia" in Wilna. The content of this book briefly determined himself in the following words of the preface: "I willingly fulfill the promise given by us, we print in the same order, as we said on the gathering: a) that the highest shepherd of our Jesus Christ left us after himself the main shepherd of St. Peter, who was obeyed by all both sheep and shepherds; b) that sv. Peter in his main shept legally inherited Roman dads; c) that our Russia accepted St. Baptism at the time when the Greek Church was in unity with the Roman Church, and although then the Greek Church broke away from this unity, but Russia knew little about it and quite often did not obey the patriarchs; d) that two hundred years ago, Metropolitan and Russian bishops are not frivolous, but judged by this unity, temporarily muffled, in which, and now their heirs are fairly abandoned, opposed to this not the essence of the way to salvation. " Accordingly, the entire Book of Crevices is divided into four parts, from which each enter into several departments .

In 1620-1621, Patriarch Jerusalem Feofan was in the Belarusian and in Belarus: almost all of the Bishopian departments were switched to the Ulya, and it was necessary to build new hierarchs. Feofan sent the diplomas in which he advised to elect candidates and send to him. Vilensky Candidate (Archimandrite of the Svyatoshovsky Monastery L. Karpovich) was sick, so I was taken to Kiev to be taken to Kiev; His Patriarch put Archbishop Polotsky, Bishop Vitebsk and Mstislavsky (these departments from 1618 held Uniate Iosafat Kuntsevich). At the end of 1620, after the death of Leonty Karpovich, the Watchtsky was elected archimandrite of the Svyathodukhov Monastery. During this period, he launched active activities to protect Orthodoxy and new bishops, against UI; He spoke with sermons in the Vilenskiy temples, in the squares, in the town hall, sent its ambassadors with letters and books by cities, venues, farms and Magnatsky castles ... The patron of Juni King Sigismund III did not approve new Orthodox bishops and Metropolitan. The Royal Government condemned the actions of Feofan, declared it with a Turkish spy, and the bishops commanded to grab and attract judicial responsibility. Against the Poozki Sigismund published in 1621, three letters, declaring the impostor, the enemy of the state, the insult to Majesty and the instigator and the commandments to arrest him. In Wilna, organized the pogrom of Orthodox. The girl in response issued a number of anti-Russia works, in which protects the restoration of the Orthodox hierarchy, refutes the Catholic-Uniate accusations, shows the arbitrariness of the Royal authorities and the persecution of the Ukrainian and Belarusian population who defended their rights and dignity: "VerificAtia Niewinności ..." ("Meaning of innocence ...", Vilna, 1621), "Obrona VerificAtiey ..." ("Protection" of excuse "...", Vilna, 1621), "Elenchus Pism USZCZYPLIWYCH ..." ("Exposing toxic writings ...", Vilna, 1622), etc. Together with Metropolitan Words In 1623 he went to the Sejm in Warsaw, where they unsuccessfully tried to make the approval of new Orthodox bishops. In the fall of 1623, the rebel the population of Vitebsk killed the Uniate Archbishop of Hosafeq Kuntsevich. With the blessing of Pope Urban VIII, the royal authorities cruelly dealt with the rebels, I looked at the fact that he was their spiritual accomplice. Because of this, he decided to go beyond the borders of the Commonwealth and at the beginning of 1624 went to the Middle East, before this stopping in Kiev. He visited Constantinople, visited Egypt and Palestine; Through Constantinople in 1626 he returned to Kiev. As a later admitted, the looking in the letter of the Prince Jftovich, the trip was connected with the plans of Ulya, which he did not care about the Patriarch. We wanted to get a diploma from the Patriarch, limiting the autonomy of Stavropigine fraternities, and really brought her. The Orthodox, who returned Poozkoy, met wary, even hostile. Archimandrite of the Kiev-Pechersk Monastery Zakharia Kopystensky did not accept the portrait and insisted that other monasteries do so; The reason was brought diplomas and rumors about his inclination to Ulya. Only due to the efforts of I. Boreletsky (also accused of a tendency to Juni), he accepted the Meshigorsky monastery. To dispel suspicions, the Boretsky and Pochotsky in the spring of 1626 "In front of many clergy, Panya Shkhatoy, Introduction, Burmors, Raytsi, the Brantstva Church and all the assistance, were clear before all innocence and loyalty of their singing signs ...", as Metropolitan Peter's grave wrote in a special certificate . The girl turned out to be in a difficult position: in his vilensky monastery, after bringing the diploma, it was impossible to return, in Kiev, he was dysfolon. He appeals to the prince to Januschsky to get the empty place of Archimandrite of the Dermansky Monastery on Volyn, which was then under the auspices of Alexander, the son of Janusha. This act turned out to be fatal in the life of the dress. To bring the Uniate Metropolitan Rutsky, Zaslavsky agreed to this, but provided that the Poozki will join the Ulya. After some oscillations, Poozki agreed. But he was not fully believed and demanded written confirmations of treatment to the uniate. In June 1627, Forersky became a unicatron. At the same time, he asked that before receiving the answers from Rome, it was held in secret, so that the title of archbishop remains behind him, etc. The true causes of this transition are interrupted in different ways. During 1628-1629, several books released, in which he justifies their actions, quit for the Ulya, criticizes the works of Orthodox poles, including their past views, concerns primarily purely theological issues. The activities of Forersky in favor of the UIA suffered a complete collapse. On his initiative, in the fall of 1627, a cathedral was convened in Kiev, at which he promised to prepare his catechism for the publication, but he asked first to allow him to publish his reflections on the differences between the Orthodox and Catholic churches; In February 1628, at the Cathedral in the town of Town on Volyn, it was already argued that the Western and Eastern Church in the main provisions do not diverge, so possible their reconciliation. To discuss his proposals, it was decided to convene a new cathedral, to which the lookschi had to prepare the presentation of his views. But instead of writing, he wrote an "apology", in which accused of Orthodox in different heresies and called on to join Catholicism; The book was published without a sanction of Metropolitan. Patched her union K. Sakovich. The behavior of the look away and his book caused indignation. Five bishops came to a new cathedral in August 1628, a lot of low clergy, laity, Cossacks arrived. We did not allow the meeting until he denies from "apology"; He tried to resist, but learning that the people gathered from the Mikhailovsky monastery threatens violence if his uniate would open, he had a public from the book, signing the act, cursing her, and as a member of her sheets in the face of the gathered. To calm the people, the Cathedral released the district diploma, so that the looks and other hierarchs were no longer suspected of the uniate. But Reloji suddenly returned to the Dermansky monastery, wrote and published the book "Protestatia", directed against the cathedral, where he opened openly against Orthodoxy, explained his former renunciation from the Naniyatanta, and asked King to convene a new cathedral for reconciliation of churches. The cathedral was convened in 1629 in Lviv, but the Orthodox refused to participate in it. Once in a circle of people with whom all their lives struggled, abandoned by old friends, sick tales, remaining in Derman, did not write anything else and did not publish. In the same place, he died and was buried 17 (27) December 1633 in the Dermansky Monastery. Relueti was not fully consistent, but its activities, pedagogical workThe fruit of which became the church-Slavic "grammar", the looks of an invaluable great contribution to the culture of Eastern Slavs.

The typography of Mamonic existed in Wilna for almost 50 years with interruptions; Her work began in 1574, and its latest editions came out in 1623. The typography for all the time of its existence was located in the house of Mamonic, the brothers Luke and Kuzma, the wealthy vilensk citizens, and later - in the house of their heir to Leon Mamonich, the son of Kuzma. This typography has existed much longer than other private printing houses of Western Russia. Its products were significant and differed in a large variety of content, religious direction, even in language. The most perfect on the outside was its edition of the initial period, 1574-76, when there worked the visitors from Moscow Peter Timofeev Mstislavsov. His publications for the dignity of the ornament, engraving-illustrations, in the quality of the set is superior to the increasing editions of Mamonic. The work of this printer was devoted to a separate article. Later editions of Mamonic almost do not have the original engraved ornament; Both ornaments and engraving-illustrations repeat the earlier samples of Mstislavts and Ivan Fedorov. The richness of the printing house was in a large number of fonts; At the same time, despite a variety, Mamonic fonts did not differ in that careful finish, which characterizes their first font, cast by Mstislavc.

List of publishes of Maamonic printing houses printed by Cyrillovsky font, from 1575 to 1621

I. Peter Timofeevich Mstislavets (1574-1576)

1. Gospel 30.III.1575 (7183).

In 76; To 87; With i 19; P 15; M I 10.

2. Psalter 16.i.1576 (7183!).

In 77; To 88; With i 20 (with an error in the year); M i 9 (with an error in the year).

3. Chapel.

BS 9. 3 1.

II. Luke and Kuzma Mamonichi (1582-1601)

4. Overview 24.vi.1583 (7091).

In 92. K 106. With III 7. P 21. M II 10.

5. Collection [after or. 1585].

In 98. K 112.

6. Catechism 1585.

In 97. K III.

7. Psalm with forning 10.11 1586 (7094).

In 99. By 115 (another edition is described). With III 8. M II 13.

8. Grammar 8.x. 1586.

To 113. Ya.

9. Andrei Kurbsky. About dialectic.

10. Tribunal Obisers of the Grand Principality of Lithuanian 1586

In 100. K 114. MA 14.

11. Statute of the Grand Principality of Lithuania. 1st ed. .

In 103. K 117. Since III 9. P 23 M I 12 M II 17. C 582.

12. Gramism of Sigismund III on the fare of Jeremiah, Patriarch of Constantinople [p. 15.VII. 1589].

In 106. By 121.

13. Apostle 8.VI. 1591.

In 108. K 126. C i 28 p 25. M II 21. C. 21.

14. Psalm with inevit.

By 157 (with the differences in the score of the sheets). M II p. 26, with reference to Karataev.

15. Chapel.

BS 3.

16. Chapel.

BS 4.

17. Psalter 8.1. 1592 (7099!).

In 113. K 128. Since III 10. M II 22.

18. Nikon Black Mountain. Pandeks.

In 485. By 507. With i 94. C. 480.

19. Apostle. 2nd ed. .

No M. P. and R. Muz. For 1870-72, p. 14. M II p. 25.

20. Lithuanian Statute. 2nd ed. .

21. The scroll.

BS 6.

22. Psalter with an inevit of 30.xi. 1593 (with privilege).

In 115. K 130. C i 30. M II 23.

23. Psalm with recreation [after 1593].

By 115 (taken for Edition 1586).

24. Statute of the Grand District of Lithuania. 3rd ed.

25. Graduate [Mid 1590s.].

26. Vilna sheets [OK. 1595].

27. Gospel teacher 1595 (edition with pagination).

In 121. K 134. C i 32. P 30. M II 25.

28. Gospel teacher 1595 (without pagination).

29. Sania, for the end of the elders, 1595.

In 120. By 137. With III 11. M II 24.

30. Apostle. 3rd ed. [After 1595] (with privilege).

In 78. K 89. R 17. M II 7 and p. 26 No. 5.

31. [Peter Skarga]. Described and defense of the Cathedral of the Russian Bereschesky. 1597.

M I 15. M II 37.

32. A fair description of the actions and is tortial, the soda and the defense of Zeoda and the eating approved, which was at the son of the Berestian 1596.

3 II.

33. Overview [no later than 1598].

To 156. LC.

34. Character.

BS 11.

35. Objection on apocrycis and send [after 1599].

In 139. By 159. Art. I, kN. 2, № 112.

36. Gospel 17.VI. 1600 (7108). (Without signatures).

At 141. K 162-Zar. See page 293. C i 42. R 36. M I 16. M II 39. C. 10.

37. Gospel 17.VII. 1600 (7108) (with signatures).

In 141. K 162. C i 42. R 36. M I 16. M II 39. SI 10.

38. Psalm [after 1600] (with black dots).

To p. 193. Approx. No MP and R. Muz. for 1873-75 p. 31. SI 51.

39. Solvotsky 2.xi. 1601 (7109) (with privilege).

In 147. By 167.

40. Character.

BS 10.

Leon Kuzmich Mamonich (1601-1623)

41. Casual prayers. 1601.

In 150. K 168. M P 43. C 341. BS 8.

42. Apology of the Florentine Cathedral. 1604.

In 156. By 177.

43. Joseph Veljamin Rutsky. 6ESES [after 8.1. 1608].

By 193. M I 18. M II 48.

44. Harmony of ALBA Consent of faith, sacraments and ceremonies Holy east cerebrals with a church of Rymo. [about 1608].

In 171. By 194. M II p. 26 No. 14.

45. Prayers of everyday m [rally] of my Pan and the Shepherd of the Walked and Namely Overview of Leon Kozmich Mamonic. " In the language of this dedication, in the absence of Velikorvsky Saints in the saints, it is undoubtedly seen that the publication of the "prayer" is union; In addition, it is impossible to imagine that the printer, publishing a prayer book for Orthodox, declared himself with its editor. Around 1609 L. Mamonich repeated the publication of the "prayers of everyday", it was literally copied from the first edition. Until now, only one copy of it has been known, preserved in Uppsale in the University Library. Unlike the edition of 1601, there are two boards of screensavers, or exactly copying Ostrog from the New Testament with the Psalter, or genuine Ostrog. By microfilm, identity or distinction of boards is difficult to install. Editions for uniats prevail among the works of Leon Mamonich. In 1604, the apology of the Florentine Cathedral was published; The only instance of this book is stored in the Vatican Library; The publication in the Russian bibliography is known only by the name and not described on the sheet composition. Its content is understandable: this is the proof of the long standing of the Unce, the defense of the Florentine Cathedral against the condemnation by its Orthodox. "Abstracts" of Joseph Veljamin Rutsky, a famous fighter for the Ulya, (ѳEσEς) - are intended for the proposed dispute: "The proposals from the teachings of Herge on the secrets of church on reflection of the general competition are given." This is a challenge to a public discussion, which should take place in front of the Basilian Trinity Monastery at the usual place of exercises, "Rock 1608 Mosen Genvar of the Day 8, HSU 2nd Popolun." This is a publication, in essence, is a simple announcement of one of the assembly. It is quite possible that such editions were not one, the congregation took place repeatedly. Uniates seemed to be insufficiently printing his writings, oral speech is easier reaching the listeners; And in disputes, the advant was usually on the side of the uniats, which borrowed arguments from Jesuit scientists. To soften the irritation of Orthodox, the uniats tried to prove almost a complete coincidence of the foundations of the teachings of the Eastern and Western Church. For this purpose, "Harmony Albo, the consent of faith, sacraments, the ceremony of the Holy East Church with the Church of the Roman 1608, was printed" And the "abstracts" of Rutovsky and "Harmony" - without specifying the printing house, but the fonts of the Mamonic, which they are printed, are accurately installed, from which printing house they came out. In addition to Uniate editions, Leon Mamonic, following the example of older relatives, published two books with a clear calculation for sale in Moscow; Obviously, he intently followed the events in Moscow and before the onset of the most anxious time printed in 1609 The triode is a color, an accurate copy of the publication of the Nevuge of 1591, and the triode of lean, without specifying the year - a copy of the publication of 1589, the copies are made accurately, the set is the page to the page, with the Moscow-style screensaver. The difference in the appearance of vilencal copies from the Moscow samples is noticeable at first sight - the statement of signatures, which in Moscow did not use for a long time at 2 ° editions, and dark polish paper, sharply different from a thinner French paper used in Moscow. To the publishing of triodes, the titular sheet is applied, surrounded by a engraved frame; This sheet, of course, was not in the Moscow edition; Frame new, carved for this publication. Title leaf and the following NN. Sheets were almost preserved with triodes in Russian libraries instances, maybe they were opened when selling to Moscow. The only full instance is detected in GPB. On the back of him - the coat of arms of Sappa; In dedication, he says that he is "mercy of the church of our and the people of Russian" and always took care of the combination of "our church with Rymskoy." Such a dedication could not be sent to Moscow. The very same TRIVER SUPPLY SAVED FOR EAST AND FOR UNIAN Church Service. After Trode, Leon Mamonic no longer printed books for Moscow. The break occurs in his activities. In 1614, a statute was printed in Polish, and in 1617 the publications were issued, if the extent was released outside Wilna and Belarus, then not in Moscow, where regular work began on the printed courtyard, but in Ukraine. These are chairs and a servant of 1617 on the title page of the service. On the back of the title page - the coat of arms of Sapps with verses; In dedication to Sapega, with the signature of the "fossil and the right servant of his Panish grace L. Mamonich," says the initiative of Sapega in renewing a typography for Russian churches. In the historical entry to the dedication, it is told about the transfer of church books to the Slavic language; It is emphasized that the Mission of Cyril and Methodius was approved by the Roman dad; The Slavic peoples are said as a single whole: Kirill and Methodius are honored not only "in our stunned Russian regions, ale in Moscow, hairy, Serbian and Bulgarian, with whom all sorts of one language in the plugness, so alone books heal." A trend of incriminating the discrepancy between churches and present the case as if the union was already committed, and Pope invalid led the Eastern Slavic Church. On the role of SAPEGI in the question of the printing of church books, Sapga thought about the great number of human souls who need instructions, "about the pedestrian books of church, honorable, and then appeal to me, His servant of his servant, to doubt Rosquakasya, Then injecting books. Sapega ordered, until the church was not published, to include in the publication of the official chapter "Science Ieer to prior to the order of the serving of God's VETER required". He also ordered the edited by the church book, as before he received in the edition of the Statute and Applications to him. Such a clearly uniation edition could find the demand only within Belarus and Ukraine, where the unya is at least partially adopted, and therefore the appearance of the publication had to have another, not a Moscow style; For the service life, however, the new style has not yet managed to work out, and for its printing was used for the previous typographic material, the most diverse character: screensavers with the initials of Bogidar Vukovich, copies of the Mstislavtsa boards from the Vilensky Watchmaker; Added a new copy of the Stryansky board.

Initials of the most diverse format, ranging from the initial T, from the large-orthiff psaltiri (p. 97) and ending with popular initial initial when initiating Sapeghe; Sometimes absolutely worn boards (3rd count: p. 2, 21, etc.). Characters of the same 1617 received a new design, bringing him closer with Ukrainian books. The title page in the engraved frame borrowed from the streetyban publications, but significantly modified; Unfortunately, this title page is discovered only in GBL, in a defective form; on the sides of the frame of the apostle Peter and Paul; Under the image of the Apostle Paul's Signature Paul, upstairs near the angel head, on both sides - skulls and sleeping babies, probably the emblem of death and life. The ornament is updated, there are no worn boards, another five Stryatinsky screensavers are copied, sometimes so exactly that they can not immediately distinguish from originals; An animal and fantastic element prevails: Female figures with fish tails, monstrous fish; Sometimes technique. Modified - instead of the manner of engraving black on white, manner is applied white in black. Also, the initials with the figures of living beings are also new for Wilna: K-with Teller (77B), G - with a deer (48a), in - with a child (37b); Samples of such letters were often used in Stryatin. In addition, the initials are cut out for this edition, completely original, from the intertwined belts, sometimes with the addition of animal forms; They are unlike the initials of Krakow and Balkan publications, although in those in others there are the same elements of weaving and animal forms. Samples of such an ornament existed from the XI-XII centuries. In Balkan, North Russian and Western Russian manuscripts. It was from the latter and five initials were copied: in (18b), in (107b), g (114b), and (116), P (105). In front of the text on the turnover of the title line of the engraving with the image of Vasily the Great; Its sample - in the Lviv edition of 1614 of John of Zlatoust - about the priesthood (p. 406). Completely new for the Vilense editions of nine small engravings inside the text (only at Skorne in the Small Zaporochny book there are such engravings). The engravings are often found in later Lviv publications throughout the 17th century, so that the idea may arise that Vilen engravings served as a model for Lviv. However, for the five engravings of Character, it was possible to find earlier samples in Lviv Character 1609, which establishes the undisputed championship of Lviv samples and imitating them in the Vilensky edition. It is probably not found for the remaining four engravings of Lviv samples only due to the extraordinary rare of the early Lviv publications. The publication, similar to Lviv, could easily find sales in Ukraine, especially since during these years a typography almost did not exist: in Kiev, it began to be barely, in Lviv from 1616 to 1630, a break came, in Ostrog and Stryatin, no longer printed. The last editions of the Kirillov font are printed from L. Mamonich in 1618-21: These are the chairs without exit, two grammar 1618 and one grammar 1621 grammar grammar are described by Barnikot and Simmons BS 13 and 14. The above-described dated 1617-M The year of the hour was probably printed for consumption in the church, and not to teach schoolchildren to reading. Education publications were made easier. These are the chairs 1592-1601. BSZ, BS4. OK. 1617 In L. Mamonich, almost literal repetition of Character BSZ was printed. A copy of this Anonymous Character is located in the Royal Library in Copenhagen. Come to Moscow in 1956. Danish librarians kindly provided to the department of rare books GBL photographs of individual pages of Chaclavlov, and later his full microfilm. Comparison of Copenhagensky and Bodleian BSZ has discovered almost a complete coincidence in the layout of the text, the same account on notebooks, without a list of sheets, and at the same time, small differences in the set and ornament: a different number of rows on separate pages (14, and not 15 on l . 556), Lombard instead of the line initial at l. 1a; In the late edition, engraved endings are used (LL. 60, 92) and initials (LL. 226, 936), which are not in earlier. Screensavers in both editions are the same - for seven prints from one board; In part-class 1592-1601, with a fresh board, in Late the board is significantly damaged. The imprint from the same worn board is located on l. 96 One of the grammar 1618 bs13 why Copenhagen Anonymous Characters can be given the previous year. Both grammar of the 1618 were unknown earlier than the description of their barnoticas and Simmons. The 3rd publication is represented in GPB by an incomplete copy and mentioned in a Russian bibliography. The full copy of it is in Cambridge. In the exit of all three grammar, a typography is not named, but their appearance clearly reveals the origin from the typography of Mamonic. The font of the gramman, as well as the Copenhagen Copengage, the same as in the editions of Mamonic, 1617. - in the service and in the dated partial school with exit (car. No. 232). In grammar, several engravings from the boards of the same character.

Character 1617. Grammar 1618 (BS 13)

Christ in the temple ... 79b 11b

King David .... 6b 12b

Crucifixion ... 19 16b

Annunciation ... 80 20

Due to the community, the engravings and grammar fonts must undoubtedly be attributed to the editions of Mamonic. The overall screensaver board combines grammar with a number of editions: Copenhagen Copenville 1618, Bodleiansky Character 1592-1601. (BSZ), the Bodleian pillar of the same years (BS6); All these editions should be attributed to the printing house of Mamonichi, and with them together and Bodleanian characters (BS4), similar to the BSZ, but with a different ornament. Having completed an overview of the publications of the Mamonic printing program, printed by Cyrillovsky, should not be paid to the temporary convergence of this typography with the fraternal holy church. The Brotherhood Typography was inactive in Wilna since 1611, when arrest was imposed on it, by order of Sigismund III. Instead, a typography was worked in the Jevinsky Monastery. Since 1615, Milovidov says, the fraternities constantly filed protests against the closure of their printing house as illegal, violating the privilege in 1589. In 1618, the Negotiations in the Sejm were favorable for fraternities, and since then, the Inkoks of the Holy Doveshooting Monastery began to print in the Maamonich printing house, using his patronage; It is possible that they rented him a typography, and later received her property. The study of the Vilen fraternal publications does not confirm the opinions of Milovidov at all. The fraternal typography resumed its activities in 1620 and regularly worked to the middle of the XVII century; All her editions are printed by its ordinary material, only occasionally, in the latest years, can be found in her editions of the fingerprints of the ornament boards and engravings. One really strange edition across Milovidov pushed such a thought - this is a church of 1618 (car. No. 242), which combines fonts and ornaments of both printing houses. The text is printed by a mammonic font; A fraternal typography is indicated on the titular list, and it is placed on the coat of arms of the Sappiega Uniapa; The publication is dedicated to him; Dedication was printed by fraternal font, with engraved initial with used in fraternal publications and before and after 1618. Dedication was signed by another uniation, Leon Mamonch. In dedication, the author expresses his opinion about Sapega; For his concerns about the church, he equates him to Konstantin Great. Especially important, he says that the explanation and instruction of the clergy is added to the printed church: "Cells the most popular people who have been needed by the most scientific spiritual people need and the bisos are explained and jumped." Here, it is likely that the head of "Science of the Sedmi Mysters of Church; Suspended to a decent shampoo the secrets of Holy Barzo required. " It is described in detail by Karataev in the composition of the demands of 1618. In the currently known instances of the church, this chapter does not occur; In HLB it is as a separate edition. In terms of lines (18 instead of 17), it differs from the demandman. Its capital sheet is surrounded by a engraved frame, in which, obviously, an engraving was inserted with the image of John Zlatoust; In the upper strip of the frame in Oval engraved: John. Until now, the Tutular sheet of a church, visited by karataev, was not found. Maybe in this edition affected the desire of Sapegi to reconciliation of uniats with Orthodox; He hoped that the Orthodox would satisfy by permission to print their publications in the Maamonichi printing house. Where the material of the Mamonic printing house has been crossed - unknown; In the fraternal holy-spiritual printing house there are imprints of only a few boards of their ornament. In 1628, the font and ornament of Mamonic appeared in a very rare edition - Catechism of the Holy Trinity fraternal (Uniate) printing house. Many later in 1644 in the Gospel printed by the Orthodox Brotherhood, there are engravings of evangelists and a part of the ornament from the issues of Mamonic 1600. To follow in more detail the fate of the typographic material Mammonic failed. In Polish, Leon Mamonic printed several officials of the official and religious and polemical content and a significant number of commendable speeches, tombstone and congratulatory words to glorify rich and noble citizens. With old mammones, Kuzma and Luke, only two editions came out in Polish. Leon Mamonich twice issued Statute Lithuanian (1614, 1619) and three times of the Tribunal, 1616, 1619, 1623, in Polish. Actually, nor the statute of neither the tribunal is translated into Polish, but only Belarusian words are printed by a gothic font. Translation of the Statute to Polish, as Savega has long been told, was very difficult. The statutes are attached portraits of Sigismund III, one on copper signed: Zygmund III Z Laski Bozey Krolski Wielki Xiaze Litewski, another - on a tree without signature: the first one was found in both editions of the Statute, the second - only in the publication 1619; The engraving is applied to the same edition into a deployed sheet, depicting the Krakow Seima. All engravings, coat of arms of Sapga and the Lithuanian principality, portraits of Sigismund - engraved again; They are different than in Russian publications. The publications of statutes and tribunals are located in Leningrad and Moscow libraries. All publications in Polish, together with the Russians, are listed, as mentioned above, in the Appendix to the work of Ilyashevich. He discharged their names from all bibliographies, Russian and Polish; Many mistakes and inaccuracies left without correction. Currently, thanks to the kind report of Professor, Dr. Zlodia Grycheva, Bibliographer Institute of Literature of the Polish Academy of Sciences, it became known that almost all the issues of Mamonic in Polish are preserved and are in different Polish libraries.

The year of the Martyrs Anthony, John and Eustafia in the oak grove on the outskirts of Vilna (now Vilnius), where the criminals were executed, this land began to honor Orthodox. Two years later, Christians, using the patronage of the second wife of the Grand Prince Lithuanian Olgere, Julia, scored a hill for prayer - the place of the saints. A wooden church was built here in the name of the Blessed Trinity. Her throne, according to legend, is located on the place of oak, at which the Vilen martyrs were injured for the confession of the Blessed Trinity. This church was postponed and their found miraculous miraculous power.

Trinity Monastery and Orthodox fraternity in the fight against unia

Within the post-war USSR, the abode not only remained open, but also landscond. On July 13, the solemn return of the relics of the Holy Vilen Martyrs in the monastery was held, where since then it is solemnly celebrated this day. In the years in the Church of the Holy Spirit, steam heating was equipped, the entire monastery complex was connected to the city system of the heat center. The year was restored and rejected by the appearance of the Apostle John the Bogoslov in the main temple, then the elevator on the bell tower was equipped, and the fraternal case was landscaped.

After the collapse of the USSR, with the Metropolitan of the Vilen Chrysitian, the Cathedral Church of the Holy Spirit was thoroughly updated. In the years, the overhauls of the floor of the main temple were overhaul, wooden beams were replaced with metal, and the floor was posted with ceramic tiles. At the same time expanded the cave church and made two entrances to it. Cosmetic repairs inside and outside the church building. In July of the year, the 400th anniversary of the monastery and the 650th anniversary of the killing of Vilen Martyrs was widely celebrated. At that time, the Patriarch of the Moscow and All Russia of Alexy Alexy II handed over to the prayer memory of the St. Duchov Monastery of the Patriarch of the Moscow and All Russia.

A publicly available library of spiritual literature was opened in the holy monastery, which consisted of the second half of 2000 about 13,000 volumes. On Sundays, the monastery held meetings of clergymen with the laity, conversations on faith issues, watching audio and video materials. Over the past years, the monastery daily provided free dinners about thirty in need, a small hotel for pilgrims was arranged.