àăþùöĂĐ÷ĄûćĈĒ ăûþďûĈăöĕùāĉ÷þăö T IN R P FF O Essays in Honour of Irina Lysén Edited by Hanne Martine Eckhoff and Thomas Rosén The Synaxarion to the Dobrejšo Gospel Cynthia M. Vakareliyska, University of Oregon Only the first seven folios (121r–127v) remain of the synaxarion to the 13thcentury western Bulgarian liturgical tetraevangelion known as the Dobrejšo Gospel, covering Easter Week through Tuesday of the ninth week in the Matthew cycle.1 These are sufficient, however, to provide a sense of the place of the Dobrejšo’s synaxarion in the medieval Slavic tradition, and to shed light on the relationship between this synaxarion and the synaxarion shared by the Dobrejšo’s two later close relatives, the Banica and Curzon gospels, both also liturgical tetraevangelia from western Bulgaria.2 This paper provides transcriptions of the extant Dobrejšo synaxarion listings that vary most significantly from the Curzon and Banica synaxaria, the Dobrejšo Gospel’s books of John and Matthew, and/or the rubrics containing liturgical instructions that are inserted into the Dobrejšo’s Gospel text.3 As Conev’s 1906 printed transcription edition of the Dobrejšo Gospel omits the synaxarion and reproduces only certain of the liturgical rubrics, mostly in truncated form, at least some of the Dobrejšo’s synaxarion entries and rubrics are published here in transcription for the first time. On the basis of these comparisons, the paper focuses on the implications of these variations for the pre-history of the Dobrejšo manuscript, by seeking to identify which of the Dobrejšo variations reflect the synaxarion in the hypothetical shared ancestor for all three manuscripts (‘DBC’).4 The Curzon and Banica 1 The term synaxarion originally meant a genre of calendars of saints for the year that included the dates and locations for synaxes, or gatherings, in commemoration of particular saints. The term has been expanded by some scholars to refer to any year-long calendar of saints (otherwise known as a menology or menologion). In this paper the term is used in its third meaning, to denote a calendar that assigns Scriptural readings to each day of the Church year, beginning with Easter. 2 NBKM No. 47 and British Library Add. Ms 39,628; printed transcription editions by Dogramadžieva & Rajkov (1981), Vakareliyska (2008). I use the term ‘western Bulgaria’ here to refer to the geographic location within the Bulgarian Empire during the 13th–14th centuries, and not necessarily to indicate that the linguistic features of all three manuscripts are western Bulgarian rather than Macedonian. On Macedonian features in this family, see Vakareliyska (2011). 3 I will refer in this paper to the textual formulae in the books of John and Matthew themselves, as opposed to the incipits and explicits from those books in the synaxaria, as the ‘text’ of John or Matthew. 4 Conev’s edition of the Dobrejšo Gospel is the only one presently in print. A second, corrected edition is currently underway that includes what remains of the synaxarion and the many portions of the liturgical rubrics that Conev also omitted (Vakareliyska, forthcoming). ! 209 gospels, which are more closely related to each other than either is to the Dobrejšo Gospel, form one branch of the DBC family (the ‘CB’ branch), while the Dobrejšo Gospel represents another branch. So far only these three manuscripts have been identified as descendants of DBC. Section one of the paper briefly sets out the structure and form of the Dobrejšo’s synaxarion vis-à-vis the Curzon and Banica synaxaria. Section two examines its content, comparing the selection of lections in the Dobrejšo synaxarion to the rubrication in the Serbian Vukan and Hilandar lectionary gospels, and comparing the textual formulae to those in the CB synaxarion version, the text of John and Matthew in the Dobrejšo, Curzon, and Banica manuscripts, and the liturgical rubrics to the text of those Gospel Books. Conclusions are set forth in section three. 1. Structure and form The Dobrejšo synaxarion is located immediately after the end of the Gospel of John, in usual position. This is in contrast to the placement of the synaxarion in the Banica and Curzon gospels, which insert their menologies between the end of the Book of John and the synaxarion. This fact, together with the compositional and textual similarity between the Dobrejšo synaxarion and those in the other two manuscripts, suggests that the peculiar location of the menology in the other two manuscripts was an innovation in their shared (post-DBC) CB antigraph. Whether the Dobrejšo Gospel originally contained a menology is unknown, since its text breaks off in the middle of the synaxarion.5 The introduction to the synaxarion begins on fol. 121r with a large multicolor design by the scribe Dobrejšo at the top of the page that consists of six interlocking circles, each containing a heart-shaped floral design. Dobrejšo has labeled the picture an illustration of heaven, providing both the Slavic and (Slavonicized) Greek names for it: се#ѥ̈сТъ#раи̇# !" и̇же% нарица̇ет ̇ &сѧ&парадись&‘this is heaven, which is called paradise.’ In the Easter cycle of lections, mostly from the Book of John (fols. 121r– 124v), the synaxarion is set out in a table of from 5 to 7 tablet-like decora5 If the Dobrejšo Gospel did indeed have a menology, it is unfortunate that it followed the synaxarion in usual position, since if it had preceded it, as the Curzon and Banica menologies do, the last few folios of the Dobrejšo Gospel could have shed very valuable light on the content of the shared menology source (the ‘CB menology’) for the Curzon and Banica gospels, each of which cobbles together the same short menology source with a different unrelated source (Vakareliyska 2008, vol. II, ch. 6). This methodology suggests that the menology in the hypothetical DBC ancestor manuscript consisted of the short CB source alone, without expansion into a full menology through addition of a second source. Because the hypothetical shared CB menology is a significant calendar from a rare and archaic Byzantine tradition, the opportunity to resolve the issue of what the DBC menology looked like would well outweigh the entire absence of the Dobrejšo’s synaxarion, which does not differ significantly from the CB synaxarion. 210 ! tive columns, with each column scalloped at the top, and, on some of the pages, at the bottom also. Small multicolored braided ornaments also appear on the bottom and outside margins of the pages. The ornamentation is multicolored, consisting of red, black, blue, yellow, beige, and green ink. On fol. 123r, the pedestals under the columns consist of small alternating red-filled and light, unfilled folded leaf-like figures. The Easter cycle ends on fol. 124v, followed by a red, brown and beige Balkan braid across the page and a statement in large letters stating that here ends the John cycle. The extant portion of the Pentecost (Matthew) cycle, which follows (fols. 125r–127v), contains running text rather than columns as in the Easter cycle, and only some small ornaments.6 Dobrejšo’s elaborate ornamentation is limited to the Easter cycle of lections in honor of John the Evangelist, whom he labels as his favorite Evangelist in the full-page multicolored double portrait of John and himself preceding the Book of John (fol. 72v).7 Thus it is doubtful that the ornamentation of the Easter cycle was repeated in the lost portion of the synaxarion either, which presumably covered the rest of the Matthew cycle, and the Luke and Mark cycles. 2. Composition 2.1. Comparison to the Vukanov and Hilandar lectionaries Like the Banica and Curzon gospels, the Dobrejšo gospel is a liturgical tetraevangelion, i.e., a narrative gospel into which rubrics containing liturgical instructions have been inserted, dividing the text into lections and assigning them to specific days of the Church year. The synaxarion, in the back of the manuscript, lists the lections in order of the Church year, beginning with Easter Sunday. The DBC family has based its division into lections, and its assignment of lections to days, on those of a long lectionary gospel, i.e., a lectionary which designates lections for each weekday as well as the Saturdays and Sundays in the Church year. The composition of the synaxaria to the three manuscripts is almost identical to the structure of the liturgical rubrication in the Serbian Vukan (‘Vk’)8 and Hilandar (‘H’)9 long lectionary gospels, indicating that the lectionary source for the synaxarion in the hypo- 6 Folios 122–123 have been rebound out of order. Dobrejšo has added a prayer to John the Evangelist at the top of the frontispiece to the Book of John: ст꙯ӹ#иѡ̇ане#!"ѥ̇вангн%глисТе (sic) пом!"#$%$и̇+мнѣ$грѣшнаго$и̇$ недои̇|наго) (sic)+ раба+ си.+ Below, the double portrait is labeled попъ добрѣи̇шо)0+м2и| 3 тсѧ.+(sic)!ст꙯омоу$и̇ѡа ̈ ноу. Dobrejšo’s partiality toward John also comes through in a margin note to his portrait of Luke on fol. 18v: помоꙁи"да" ꙁачнѫ%!"поꙁдравоу'стг!о"и̇ѡа̇на"еу7листа. 8 RNB F.п.I.82, Russian National Library, St. Petersburg, c. 1200, facsimile ed. by Vrana (1967). 9 Hilandar Monastery, HM.SMS.8, dated to the mid-13th century; microfilm copy at the Hilandar Research Library, The Ohio State University. 7 ! 211 thetical shared DBC protograph was a long lectionary gospel, probably a Serbian one, from the VkH tradition.10 The rubrication structures in Vk and H are very similar, with the exceptions of the lections for the seventh Friday after Easter (Vk Jo 17:11–26, H 17:18–26), where the DBC synaxaria and liturgical rubrics correspond to H, and the second Monday after Pentecost (Vk Mt 6:31–34, 7:9–14, H 6:25– 33, 7:13–14), where they correspond to Vk.11 In the portion of the hypothetical DBC synaxarion that the Dobrejšo retains, on five occasions it differs, together with the Curzon and Banica synaxaria, very slightly from the lection instructions in Vk and H: the seventh Monday after Easter (DBC Jo 14:27b–15:16, VkH 14:28–15:16), 12 the fourth Saturday after Pentecost (DBC Mt 8:14–23, VkH 8:14–18, 23), the fifth Tuesday after Pentecost (DBC Mt 12:14–30, VkH 12:14–16, 22–30), the fifth Friday after Pentecost (DBC Mt 10:17–30, Vk 10:17–28; see 1.2.2 below), and the seventh Saturday after Pentecost (DBC Mt 10:37–42, VkH 10:37–11: 1).13 2.2. Sequence of lections Following is the sequence of lections in the extant portion of the Dobrejšo synaxarion. post-Easter cycle Easter Week Su Jo 1:1–17 M Jo 1:18–28 T Lu 24:12–35 W Jo 1:35–51 Th Jo 3:1–15 F Jo 2:12–22 S Jo 3:22–33 10 Week 2 Su Jo 20:19–31 M Jo 2:1–11 T Jo 3:16–21 W Jo 5:17–24 Th Jo 5:24–30 F Jo 5:30–6:2 S Jo 6:14–27 Week 3 Su Mk 15:43–16:8 M Jo 4:46b–54 T Jo 6:27–33 W Jo 6: 35–39 Th Jo 6:39–44 Fri Jo 6:48–54 S Jo 15:17–16:2 Long lectionary gospels were part of the medieval Serbian and East Slavic traditions of medieval Gospel transmission, but were not common in the Bulgarian tradition; cf. the Macedonian Karpino long lectionary gospel, dated to the 14th century, printed transcription edition by Despodova et al. (1995). 11 The second portion of Vk’s lection for the first Monday after Pentecost (Mt 18:10–20) is missing beginning at verse 14, because of a lost folio; here I have relied on H for the location of the explicit. 12 H has lost the end of the lection, beginning at verse 15: 7. 13 For analysis of the portion of the DBC synaxarion that is missing from the Dobrejšo Gospel, see Vakareliyska 2008, vol. 2, 111–24. 212 ! Week 4 Su Jo 5:1–15 M Jo 6:56–69 T Jo 7:1–13 W Jo 7:14–30 Th Jo 8:12–20 F Jo 8:21–30 S Jo 8:31–42 Week 5 Su Jo 4:5–22 M Jo 8:42–51 T Jo 8:51–59 W Jo 6:5–14 Th Jo 9:39–10: 9 (F Jo 10:17–30)14 S Jo 10:27–38 Week 7 Su Jo 17:1–13 Mo 14:27b–15.16 T 16:2b–13a W 16:15–23 Th 16:23b–33a F 17:18–26 S 21:14–25 Week 6 Su Jo 9:1–38 (M Jo 11:47–54)15 (T Jo 12:19–36)16 W Jo 12:36–44 Th Lu 24:36–53 (matins Mk 16:9–20)17 F Jo 14:1–10 S Jo 14:10–21 Pentecost Sunday Jo 7:37–52, 8:12 post-Pentecost cycle Week 1 M Mt 18:10–14 T Mt 4:23– 5.13 W Mt 5:20–26 Th Mt 5:27–32 F Mt 5:33–41 S Mt 5:42–48 Su Mt 10:32– 33a, 37–38, 19:27–30 Week 2 M Mt T Mt W Mt Th Mt F Mt S Mt Su Mt 6:31–7:14 7:15–21 7:21–23 8:23–27 9:14–17 7:1–8 4:181–23 Week 3 M Mt 9:36–10:8 T Mt 10:9–1 W Mt 10:16–22 Th Mt 10:23–31 F Mt 10:32–11:1 S Mt 7:24–8:4 Su Mt 6:22–33 14 The Dobrejšo synaxarion lists the wrong incipit and explicit text for this lection, but it has the correct Ammonian chapter number and its liturgical rubrics mark the beginning and end of the lection in the proper locations in the text. 15 Omitted inadvertently in the Dobrejšo synaxarion but marked correctly in the liturgical rubrics. 16 Listed inadvertently in the Dobrejšo synaxarion as Monday’s lection. 17 The Dobrejšo’s matins lection does not appear in the VkH rubrication or in the Curzon or Banica synaxaria. ! 213 Week 4 M Mt 11:2–15 T Mt 11:16–20 W Mt 11:20–26 Th Mt 11:27–30 F Mt 12:1–8 S Mt 8:14–23 Su Mt 8:5–13 Week 5 M Mt 12:9–13, 6 T Mt 12:14–30 W Mt 12:38–45 Th Mt 12:46–13:3 F Mt 13:2–12 S Mt 9:9–13 Su Mt 8:24–9:1 Week 6 M Mt 13:10–23, 9 T Mt 13:24–30 W Mt 13:31–36a Th Mt 13:36–43 F Mt 13:44–54a S Mt 9:18–26 Su Mt 9:1–6, 8 Week 7 M Mt 13:54–58 T Mt 14:1–13 W Mt 14:35– 15:11 Th Mt 15:12–21 F Mt 15:29–31 S Mt 10:37–42 Su Mt 9:27–35 Week 8 M Mt 16:1–6 T Mt 16:6–12 W Mt 16:20–24 Th Mt 16:24–28 F Mt 17:10–18 S Mt 12:30–37 Su Mt 14:14–22 Week 9 M Mt 18:1–11 T Mt 18:18–22, 19:1–2, 13–15 2.2. Comparison with the Curzon and Banica synaxaria Indicators that the Dobrejšo synaxarion shares a common Slavic protograph with the hypothetical antigraph for the Curzon and Banica synaxaria include not only the selection and order of the lections, but also the version of the Gospel text that is reflected in the incipits and explicits to the pericopes in each of the three manuscripts. Unsurprisingly, there are differences between the Dobrejšo and CB synaxarion versions, since the Curzon and Banica gospels are closer relatives to each other than either is to the Dobrejšo Gospel. The textual formula of the Gospel pericopes in the Dobrejšo synaxarion, however, is usually closer to the shared DBC version of the Gospel text. Unlike the pericope incipits and explicits in the CB synaxarion, which vary more often from the DBC Gospel text (see Vakareliyska 2008, vol. 2, pp. 116–123), the textual formulae of the Dobrejšo synaxarion’s incipits and explicits match the DBC Gospel text in all but three pericopes. In the pericope for the first Monday after Easter, Jo 1:18–28, the explicit in the Dobrejšo synaxarion is from verse 14 instead of 18, although its liturgical rubrics mark the end of the lection at verse 18, as expected: D CB18 18 я̈ко%сеи̇%есТ%сн%ь.+б%жи+ ѿ+іѡ=+кр?тѧи++ Unless otherwise indicated, quotations from the shared CB synaxarion version reproduce the orthography and content of the Curzon synaxarion. 214 ! For the fourth Monday after Easter, Jo 6:56–59, the Dobrejšo synaxarion has the misplaced incipit (рꙿꙿABе+ г%ь) приишедшимъ) а̇ꙁъ" е̇сьмъ" съш+0|+‘(the Lord said) to those who had come, “I am [‘come’? abbreviation uncertain]”’, for CB synaxarion яди+п3ль+мF+| (B моѧ) ‘(the Lord said), “He who eats (of) my flesh”.’19 The word order in the Dobrejšo’s Gospel text, Ꙗ̈дъїи̇&моѭ̈&плътъ, also differs from that in the CB synaxarion and Gospel text. The Dobrejšo synaxarion lists the correct Ammonion chapter рѯHд for the eighth Tuesday after Pentecost (Mt 16:6–12), but inadvertently substitutes the incipit and explicit for Wednesday (Mt 16:20–24): р!е" г!ъ" свои̇мь( о!!ук!"# —! въ# слѣдъ# мене# !" и̇дѣте; cf. CB Syn вьнемлѣ| (B +те) — фарисеиска (B +ӥ#сад!кеи̇си̇ (sic)). No listing is labeled for Wednesday (cf. CB Syn рѯHи+в=Hо+ꙁапрѣти+іс?ь+ —+въ+слLѣ+мене (B +грѧдеть).20 For the third Monday after Easter, Jo 4: 46b–54, the incipit in the Dobrejšo synaxarion is бѣ+нѣ|кто+ц%р+мѫжъ; cf. shared DBC text and CB synaxarion Бѣ (D text alone +же) е̇теръ.... The lexical variant někъto ‘someone’ in the Dobrejšo’s synaxarion is somewhat surprising, because the shared DBC Gospel version regularly uses the older CyrilloMethodian Graecism jeterъ ‘a certain’ instead of the equivalent Slavic form někyjь ‘a certain’ or někъto ‘someone’, even in the second half of the Book of John, in which the DBC version uses Slavic lexical variants associated with the later Preslav redaction for most of the earlier Greek borrowings in the canonical Cyrillo-Methodian Gospel texts.21 Some light may be shed on this anomaly by the incipit for the first Thursday after Easter (Jo 3:1–15), in which all three synaxaria use either někyjь or někъto, although the CB Gospel text itself has jeterъ (the Dobrejšo Gospel text omits the modifier altogether): ! 19 The vertical bar | in the transcriptions here represents a line end that comes before the completion of the word. 20 Unlike the Banica text version, the Dobrejšo and Curzon, which both reflect the DBC version of this portion of Matthew, have идеть in this verse. This juxtaposition suggests that the Banica synaxarion was adjusted to match the Banica’s replacement version of Matthew. I have relied on Conev’s 1906 edition for the Dobrejšo text version, which was in the portion of the manuscript once kept in Belgrade and destroyed during World War II. + 21 The pronominal form někъto as a modifier for člověkъ instead of masculine někyi or feminine někaja is also found in the canonical Old Church Slavonic Codex Suprasliensis (359.27 člověkъ někto bě bogatъ, 297.27 žena někto kapadok҇jisa). ! 215 DBC synaxarion22 D Gospel text CB Gospel text чл!"в"нѣ|кӹ"(B Syn нѣкто, C Syn нѣ|) бѣ Бѣ+же+чл%вкъ Ø чл%кь+ѥтерь If it can be assumed that the textual formulae in the hypothetical ancestor DBC synaxarion were copied from the DBC Gospel text, with which they usually correspond, then at first blush it appears that někyjь/někъto in this incipit was an unconscious scribal slip by the compiler of the DBC synaxarion. The discrepancy, however, between the corresponding formula in 3:1 of the Dobrejšo’s text of John, which omits the pronoun altogether, and the CB textual variant, which uses the more characteristic form jeterъ, suggests another alternative: perhaps někъto or někyjь – the lexical variant that the Dobrejšo synaxarion alone has for the third Monday after Easter (Jo 4:46b) and that all three synaxaria have for the first Thurday (Jo 3:1) – originally appeared in both these verses in the ancestor DBC Gospel text, and was dealt with in different ways in the later Dobrejšo and CB versions of the Gospel text, in order to emend the discrepancy. That is, the scribe of the hypothetical CB manuscript replaced někyjь/někъto with jeterъ in this verse in the Gospel text, whereas Dobrejšo or a predecessor simply omitted it from the text. Note, however, that the DBC version clearly contained five other instances of někyjь/někъto in John, in the portion before the switch to Preslavassociated vocabulary at Jo 11:54, and that this variant is preserved in all three manuscripts: Jo 11: 1 někto; Jo 9:40, 11: 37, 46, 16: 17 něcii; cf. DBC Lu 8: 46 kto, Lu 14: 8 tacěmъ (Zo Ø, Mar cěmъ). This raises the question why both the CB and Dobrejšo predecessor scribes would emend někyjь/ někъto in Jo 3:1 alone. It seems more likely that the DBC protograph had někъto or někyjь in this verse of its text of John, and that a later copy of the hypothetical DBC antigraph inadvertently omitted the pronoun altogether. In that scenario, the Dobrejšo version of John perpetuates the omission, while the CB scribe or a predecessor emended the omission to jeterъ, the more common variant in the DBC textual version. Also of potential relevance is the occurrence of někyjь/někъto in the DBC synaxarion incipit for the sixth Saturday after Pentecost (Mt 9:18–26): D врѣмѧ& ѡ!"н" кнѧꙁь" нѣкто" пришедъ" —! по# всеи̇# ꙁеми$тои̇; also CB Syn нѣки (B нѣкьи̇). It is particularly unfortunate that the folio that should have contained the corresponding verse in the Dobrejšo Gospel text is lost, since of the three manuscripts, only the Dobrejšo reflects the DBC version in the first half of Matthew. The Curzon and Banica gospels contain different unrelated versions of this portion of the 22 Unless otherwise indicated, representations here of the hypothethical DBC version are transcriptions from the Dobrejšo Gospel. 216 ! Matthew text; hence they provide no clues to the DBC lexical variant in this verse (B Mt text нѣкои, but unrelated C Mt text ѥтерь). Following are some of the more interesting minor variations between the Dobrejšo’s synaxarion, on one hand, and, on the other, both the CB synaxarion and the DBC Gospel text. It is noteworthy that most of these variations between the Dobrejšo and hypothetical CB synaxaria occur in the Easter (John) cycle rather than the Pentecost (Matthew) cycle, since it is the Book of Matthew where the three manuscripts have different textual versions. First Tuesday after Easter (Lu 24:12–35): D Syn incipit въставь' петръ& и̇; cf. DBC text Пе(тр)+ же+ вьставь, CB synaxarion петрь| (B +вьставь).23 Fourth Tuesday after Easter (Jo 7:1–13): D Syn explicit страхь' и̇юд ̈ еискӹи, CB Syn and DBC Gospel text стрSа+ради+июде| (B Syn and CB text и̇ю̇деи̇ска|, D text ю̈деискаго, sic). Fourth Wednesday after Easter (Jo 7:14–30): D Syn explicit гFBдина+ (его), CB Syn Приде+ годь, DBC Gospel text бѣ+ пришелъ+ годъ.24 Fifth Monday after Easter (Jo 8:42–51): D Syn incipit р!е" г!ь" пришедшии̇мь*к*немU+аще+б%ь+ѿтець (sic, this word interrupted by a column after ѿ); both underlined words are absent from the CB Syn; the DBC Gospel text begins with the incipit formula Рече$и̇мъ$ и̇с%ъ. Fifth Tuesday after Easter (Jo 8:51–59): D Syn incipit рABе+ гLь+ пришедшимь+0+Ø аще+кто+слово; CB Syn and DBC Gospel text рAHе+г%ь+пришLе+ам=и. The Dobrejšo’s Gospel text begins the lection as А̇минь'а̇минъ'гл!ѫ"вамъ!"а̇ще..., as do VkH, whereas the CB Gospel text has only one aminъ. The incipit in the Dobrejšo’s liturgical rubric to the lection has yet a different incipit formula: {р!е" г!ъ" пришедшии̇мъ!"к̈#нем!"и̇оу̇деѡ̇мъ}. Fifth Friday after Easter (Jo 10:17–30): D Syn follows VkH by ending this lection at Jo 10: 28a: D Syn!да#и̇мамь (sic, for DBC Gospel text даѫ$и̇мь); cf. CB Syn at v. 30, едино+есвѣ. The Dobrejšo’s liturgical rubric marks the end of this specific lection after v. 30, however, (пWѧ0+ к =Bцъ0), as does the Banica’s; the Curzon marks the end of the lection after v. 29 instead, apparently inadvertently. The Curzon also marks the end of a lection at v. 28a, as does the Dobrejšo, but unlike the Dobrejšo, it does not specify in the instruction which lection it is. In fact, this is the end of the lection for the Dedication of the Church of the Virgin Mary, Jo 10: 22–28a, which the Curzon and Banica mark with the generic rubric {ꙁAAHа}. While the 23 The Dobrejšo synaxarion also gives the chapter numeral erroneously as т%м for (CB) тл%ѳ. 24!The!Savvina!Kniga!and!the!Ostromir!Gospel!also!have!godina!here.! ! 217 Curzon adds the generic rubric+{кYHо} after 28a, the Banica has no rubric marking the end of this lection, only the instruction {кYBо+пWBѧ0} following verse 30. Vk too specifically starts the lection for the fifth Friday at Jo 10:17, and has a second instruction specifically designating v. 22 as the beginning of the Dedication lection. In Vk, the fifth Friday and Dedication lections both end at v. 28. H identifies v. 17 as the beginning of the lection for the fifth Friday, but instead of marking the beginning of the Dedication lection at v. 22, it has a generic marker to end an unspecified lection there. Like H, the Dobrejšo text of John does not have an instruction that identifies the beginning of the Dedication lection. Hence it appears that Dobrejšo or a predecessor copyist omitted the instruction for the start of the Dedication lection at v. 22, either inadvertently or because the immediate antigraph had omitted it or had labeled the end of a lection there as in H, and consequently he interpreted the generic end marker at v. 29 as the end of the lection for the fifth Friday. The alternate possibility is that the DBC antigraph ended both lections at v. 29, and that the end of the fifth Friday lection was later extended to v. 30 in the hypothetical CB antigraph. Sixth Monday after Easter (Jo 11:47–54): D Syn gives the correct day of the week but inadvertently substitutes Tuesday’s pericope for Monday’s. Sixth Tuesday after Easter (Jo 12:19–36): D Syn omits a listing for Tuesday. D explicit (listed for Monday) да# сы̇ве (sic) свѣта+ бѫдете, CB Syn explicit свѧтZ+бѧ| (B бѧдете) DC text да+ сн%ове+свѣта+бѫдете (folio missing from B text). Sixth Wednesday after Easter (Jo 12:36–44, 46–47): D Syn begins the incipit at the start of v. 36, as does Vk; cf. CB Syn, DC rubrics, and H, which mark the beginning of the lection at v. 35b, just before Ходите (folio missing from B text of John). Sixth Friday after Easter (Jo 14:1–10): D Syn does not contain the additional CB instruction на+прѣст%ѧѧ+ст?рть+г%а+нше+іс?ь+х?а0+ в%і+еу7ли+пис=а+с3ѧ+0+вь+прьвѣмь (B +же) ищи+всSѣ+сихь+0и%0+ Nor does any of the three manuscripts refer to this in the the rubrics to this portion of the text of John. Sixth Saturday after Easter (Jo 14:10–21): D Syn incipit р!е" г!ь" своимъ'о̇уAенW+H !" я̈же%а̇ꙁъ,+CB Syn рAе+г%ь+гл%и+иже (B гл!ы" ѫ̇же%а̇ꙁь); D Syn explicit я̈ви%сѧB+ емU++са^ъ, CB Syn (B и̇+) ѣвлѣѧ+сѧ+емU (B +самь). D Syn does not contain the additional CB instruction ищи+вь+прово+(sic, B ищи+Ø а% ) е7у (B +на+стр?Bть); the liturgical rubric to this lection in the Dobrejšo’s text of John, however includes the instruction {прѣгьни( нап(рѣ)дъ( и̇( ѡ̇брѧщи( нLе+0ꙁ%+0+}.25 25 The parentheses in this citation indicate ligated рѣ. Also of interest is the DBC explicit for the Seventh Monday after Easter (Jo 14:27b–15:16; cf. Vuk, which starts at v. 28). The shared formula и+бѫдѫтъ+вамъ, which does not match the DC text дасть (C +сѧ) 218 ! Seventh Tuesday after Easter (Jo 16:2b–13a) D Syn incipit рAе+гLъ+ своимъB+ Uченикомъ+ 0+ грѧдетъ+ година, CB Syn рAе+ г%ь+ прLие+го| (B година). The younger CB Syn verb form pride also appears in the DBC Book of John, as pridetъ. This might be expected, since the lection occurs in the DBC ‘Preslav’ half of John. In the explicit, however, it is the Dobrejšo synaxarion’s older Cyrillo-Methodian lexical variant istinǫ that matches the DBC text of John: D Syn на#всѧ#и̇стинѫ, CB Syn Ø вьсѧка+правLь (B вьсѧкѫ+правдѫ). This strongly suggests that the Preslavism pravьdǫ in the CB synaxarion is a post-DBC innovation, as may be the archaic grędetъ in the Dobrejšo synaxarion’s incipit. Pentecost Sunday (Jo 7:37–52, 8:12): The Dobrejšo synaxarion gives the chapter number incorrectly as п%д, which a later editor has corrected to п%а, and, unlike the CB synaxarion, it omits the instruction to skip over Jo 7:53 to 8:12. The Dobrejšo’s text of John, however, has a liturgical rubric following 7:52 that does instruct the skip to 8:12, as does the CB text. (Note the slight discrepancy between the DBC synaxarion and DBC text versions in the incipit: DBC Syn въ+послѣднии Ø (DBC text +же) дн꙯ъ.) First Monday after Pentecost (Mt 18:10–14): 26 D Syn (р!"е" г!ъ" блю̈дѣте) сѧ) не+ прикасаите+ сѧ; cf. DC text (C и+) не+ радите (CB Syn ends the incipit before this phrase). In the Dobrejšo synaxarion, however, this phrase has been inserted in very small letters in order to fit onto the bottom of the page, and it likely was added by a later editor, since no text follows it on the same line. Second Monday after Pentecost (Mt 6:31–7:14): D Syn explicit ѡ̈брѣтаѫ̇щихь, CB Syn `брѣтаѧ+ихь; cf. correct B Gospel text ѡ̇брѣтаѧть!ѥ̇го (this portion of the Matthew text is lost from both the Dobrejšo and the Curzon). Fourth Tuesday after Pentecost (Mt 11:16–20): D Syn incipit (рABе+гLь+ комZ) !подоблѫи̇ (or -блѫ$и̇?) родось; CB Syn Uподобѣ| (B !̇пLо|+), D text Uподоблѫ+рLось. Like most of the Macedonianisms in the Dobrejšo Gospel, родось here is probably a DBC feature (see вамъ (folio missing from B), reflects an error in the shared DBC ancestor. Neither D nor C inserts a rubric marking the end of this lection into the text of John; this suggests that the DBC compiler (or a pre-CB successor) was inserting the rubrics in reliance on the DBC Syn rather than the other way around. 26 I have relied on Conev’s 1906 transcription of the portions of the Dobrejšo’s Matthew text kept at the Belgrade Library at the time and subsequently destroyed during World War Two (from Mt 13:2 to the end). The folios containing Mt 1:1–10:26a and Mt 12: 20b–13:1 were missing even earlier, when Conev was compiling his edition. Since Conev’s edition includes few of the liturgical rubrics, most of them incomplete, the D Syn textual formulae cannot be compared with the rubrics for this portion of Matthew; nor, of course, can it be compared with the missing verses before Mt 10:26b. The Dobrejšo’s synaxarion listings for this portion caanot be compared meaningfully with the Banica version of Matthew either, since the latter is entirely from a non-DBC textual tradition, or with the Curzon version up to Mt 15, which reflects yet a different non-DBC tradition. ! 219 Vakareliyska 2011), particularly since it also appears in this verse of the Dobrejšo’s Matthew text, which reflects the original DBC source. Fourth Friday after Pentecost (Mt 12: 1–18): D Syn (въ+ вр^ѧ) хождая̈ше*и̇с%ъ0+коꙁѣ+(сѣан| ), C Syn прSожLаше+і?сь+скоꙁѣ, B Syn прохожLаше Ø), D text приде&и̇с?Bь+коꙁѣ. D’s dialect variant коꙁѣ also occurs elsewhere in the Gospel text. Fifth Tuesday after Pentecost (Mt 12: 14–30): D Syn explicit въсхӹтитъ, CB Syn расхити33. Since the Dobrejšo Gospel was missing the folio that presumably contained Mt 12:20 even before the loss of the Belgrade portion of the manuscript during World War II, two issues remain unknown: (a) whether the Dobrejšo’s text of Matthew, which alone represents the DBC version in this half of Matthew, contained a rubric after v. 16 as in VkH, instructing a skip to v. 22; and (b) whether it is the lexical variant in the Dobrejšo synaxarion’s explicit or the one in the CB synaxarion explicit that reflects the DBC version of the Matthew text. Sixth Monday after Pentecost (Mt 13:10–23, 9): D Syn (вр^Bѧ) припишѫ (sic) (!̇чени+0), CB Syn пристѧпишѧ, D Mt text пристѫплъше. Sixth Wednesday after Pentecost (Mt 13:31–36a): D Syn explicit Въ+ домъ+свF,B CB Syn прид3е (B и̇#прии̇де) вь+до|+(B домь| ), D Mt text приде+ис?Bь+въ+домь Ø, unrelated Curzon and Banica Matthew texts приде+вь+домь Ø іс?Bь. In addition to substituting svojь for isusъ in the incipit, the Dobrejšo’s synaxarion also omits the chapter numeral рл꙯ꙁ.27 3. Liturgical rubrics. The Dobrejšo Gospel’s liturgical rubrics often are not placed immediately preceding the lection in the text, but instead interrupt earlier text. This practice indicates that several lines were left blank as the text was copied, intended for the insertion of the rubrics. Most likely this was done because the rubrics, many of which are multicolored, tended to require more time to execute than the Gospel text itself, but the estimation of the rubric locations has resulted in many misplacements. The Dobrejšo’s rubrics occasionally provide additional information that may have been taken from its menology, if it originally had one. For example, the liturgical instruction preceding Mt 10:37 labels the lection not only for the seventh Saturday after Pentecost, but also for unspecified ‘martyrs and monks.’ It is unclear which group of saints the lection is intended to 27 Also of interest as a morphological mismatch between the DBC synaxarion and text of Matthew is the explicit for the Seventh Tuesday after Pentecost (Mt 14: 1–13): D and B Syn genitive plural variant (ѿ) градовь, D Mt text градъ; cf. C Syn and the unrelated Curzon and Banica versions of the lection text, which have the expected genitive singular грLа. 220 ! commemorate. The Dobrejšo’s instruction preceding Mt 11:2 specifies that the lection is for both the Fourth Saturday after Pentecost and the Discovery of the Head of John the Baptist. While this second instruction is shared by VkH, neither of these two commemorations is marked in the separate nonDBC Curzon and Banica versions of Matthew. The Curzon and Banica menologies, however, do assign Mt 11:2–15 for the Discovery (February 24). The original, illegible Dobrejšo rubric to Mt 11:16 has been erased and replaced by the instruction ‘fourth Tuesday in Matthew’ in a later hand, corresponding to the CB and VkH rubrics. Most interesting is the occurrence of the secondary Graecism met(h)imonъ in the Dobrejšo, Curzon and Banica rubrics at Mt 20:17, a shorthand title for the Great Compline evening service on the first Tuesday in Lent (µεθ᾽ἡµῶν ‘with us’ being part of the first line of the Greek hymn that is sung during that service; see discussion in Vakareliyska 2008, vol. 2: 24). This lexeme also occurs in the CB synaxarion listing for the same day, but the lection is given there as Mt 6:1–13 (the corresponding portion of the Dobrejšo synaxarion is lost). The appearance of met(h)imonъ in the Dobrejšo’s liturgical rubric suggests that it was present in the DBC synaxarion and not just the later CB version, and hence that it probably also had appeared in the Dobrejšo’s synaxarion listing for this lection. The variant met(h)imonъ also occurs in the rubrics to Mt 7:7 in both of the non-DBC Curzon and Banica Matthew texts, designating the lection for the Great Compline on the first Sunday in Lent; this portion of the Matthew text is missing from the Dobrejšo Gospel. The occurrence of met(h)imonъ in the rubrics to all three manuscripts suggests that the compilers of the Curzon and Banica texts of Matthew relied, at least occasionally, on the DBC synaxarion for the rubrication of their non-DBC Matthew texts. 4. Conclusion. By comparing the extant portion of the Dobrejšo synaxarion with the Curzon and Banica synaxaria, it can be concluded that all three versions are based on the original hypothetical DBC synaxarion. Where there are variations between the Dobrejšo synaxarion and one or both of the Curzon and Banica synaxaria in the John cycle, in those instances where all three versions of the DBC Gospel text are available, it is most often the Dobrejšo version that matches the Gospel text of all three manuscripts, and hence reflects the original hypothetical DBC synaxarion. There are six instances, however, where the textual formula in the Dobrejšo synaxarion differs from the formula in both the CB Synaxarion and the DBC text of John. Some of these are clearly scribal errors, such as svojь for isusъ in the explicit for the Sixth Wednesday after Pentecost. Others, however, are less straightforward, such as archaic grędętъ for pridetъ in the incipit for the Seventh Tuesday after Easter. While the close correspondence between the manuscripts’ liturgical rubrics and the ! 221 synaxaria indicates that the rubrics are based on the synaxarion rather than vice versa, the presence of such ‘rogue’ textual variants in the Dobrejšo synaxarion indicates that the situation was more complex: that is, the formulae in some of the synaxarion listings were updated, either by Dobrejšo or a predecessor, to reflect post-DBC changes in the Dobrejšo version of the Gospel text. Another part of the puzzle is why there are more variations between the Dobrejšo and CB synaxarion in the John cycle than in the Matthew cycle, considering that the three manuscripts share the DBC version of the Book of John, whereas each of them has a different textual version of the Book of Matthew, at least up to chapter 15, where the Curzon Gospel switches to the DBC version. One would expect efforts by the copyists to conform the textual formulae in this portion of the synaxarion to the substitute non-DBC texts. The loss of the corresponding Dobrejšo Matthew text that corresponds to many of the extant Dobrejšo synaxarion listings, however, means that in contrast to the situation in John, in places in the first half of Matthew where there are discrepancies between the Dobrejšo and CB synaxaria, there is no way of determining whether it is the Dobrejšo or the CB synaxarion that reflects the DBC version of Matthew, since both the Curzon and the Banica versions of this portion of Matthew are not based on the DBC source. Unless or until a fourth member of the DBC gospel family is identified, this remains an insurmountable obstacle to reconstructing the DBC version of those portions of the first half of Matthew that are missing from the Dobrejšo manuscript. References Conev, Benjo, ed. 1906. Dobrejšovo četveroevangele. Srednobŭlgarski pametnik ot XIII vek (Sofijska Nar. Biblioteka No. 307 i Belgradska Nar. Biblioteka No. 214). Bŭlgarski starini, kn. I (1906). Despodova, Vangelija, Kita Bicevska, Dimitar Pandev, and Ljupčo Mitrevski, eds. 1995. Karpinsko evangelie. Institut za staroslovenska kultura, Makedonski srednovekovni rakopisi 4. Prilep: Matica makedonska. Dogramadžieva, Ekaterina and Rajkov, Božidar, eds. 1981. Baniško evangelie. Srednobŭlgarski pametnik ot XIII vek. Sofia: BAN. Vakareliyska, Cynthia M., ed. 2008. The Curzon Gospel. Vol. I. An Annotated Edition. Vol. 2. A Linguistic and Textual Introduction. Oxford: Oxford University Press. Vakareliyska, Cynthia M. 2010. “Macedonian or western Bulgarian? The Dobrejšo Gospel (XIII c.)”. Slovo: Journal of Slavic Languages and Literatures (Uppsala) 50: 13–26 (2010), http://www.moderna.uu.se/slovo/Issue_Pages/2010issue50.html. Vakareliyska, Cynthia M. Forthcoming. The Dobrejšo Gospel: An annotated transcription and analysis (tentative title). 222 ! Vrana, Josip, ed. 1967. Vukanovo evanǵelie. Srpska Akademija Nauka i Umetnosti. Posebna izdanja knjiga CDIV. Odeljenje literature i jezika, knjiga 18. Belgrad: Naučno delo. ! 223