Pinakes of the the. Byzantine Synaxarion & Menologion Anagnosmata

Transcript

1 PILOT EDITION Pinakes of the the Byzantine Synaxarion & Menologion Anagnosmata Liturgical substrata of Biblical and Patristic anagnosmata as found in Evangelion, Apostolos, Prophetologion, Panegyrikon and other Byzantine codices PART I: EVANGELION ANAGNOSMATA by the Editors of the Catalogue of Byzantine Manuscripts Programme Publisher

2 2

3 Contents Introduction I. Συναξαριον Ευαγγελια αρχομενον απο της Αγιας και Μεγαλης ς του Πασχα Περιοδος I. Πασχα Πεντηκοστη (Ευαγγελια κατα Ιωαννην) Περιοδος II. Πεντηκοστη Υψωσις του Σταυρου (Ευαγ γελια κατα Ματθαιον) Περιοδος IIΙ. Υψωσις του Σταυρου Αγια Τεσσαρακοστη (Ευαγγελια κατα Λουκαν) Περιοδος IV. Αγια kai ΜεγαληΤεσσαρακοστη (Ευαγγελια κατα Μαρκον) Ευαγγελια εις τας παννυχιδας της Αʹ Εβδομαδος των Νηστειων Ευαγγελια κατα Μαρκον απο Αʹ Σαββατου των Νηστειων Περιοδος V. Αγια και Μεγαλη Εβδομας Ευαγγελια της Αγιας και Μεγαλης Εβδομαδος Ευαγγελια Δωδεκα των Αγιων Παθων του Κυριου και Σωτηρος ημων Ιησου Χριστου Ευαγγελια των Μεγαλων Ωρων και Εσπερινος της Αγιας Παρασκευης Ευαγγελια του Ορθρου και ς της Αγιας Σαββατου IΙ.. Εωτινα Αναστασιμα Ευαγγελια Εωθινα Αναστασιμα αναγινωσκομενα εις τους Ορθρους εκαστης ς III.. Ευαγγελια των Ακινητων του ενιαυτου Εορτων kαι τινων των καθ ημεραν Aγιων Μην Σεπτεμβριος Μην Οκτωβριος Μην Νοεμβριος Μην Δεκεμβριος Μην Ιανουαριος Μην Φεβρουαριος Μην Μαρτιος Μην Απριλιος Μην Μαιος Μην Ιουνιος Μην Ιουλιος Μην Αυγουστος IV. Διαφορα Ευαγγελια εις διαφορους μνημας Αγιων Ευαγγελια εις διαφορους περιστασεις Eυρε υρετη τηρια Ευρεσις κατα ταξιν των κεφαλαιων του υφους του κατα Ιωαννην Αγιου Ευαγγελιου Ευρεσις κατα ταξιν των κεφαλαιων του υφους του κατα Ματθαιον Αγιου Ευαγγελιου Ευρεσις κατα ταξιν των κεφαλαιων του υφους του κατα Λουκαν Αγιου Ευαγγελιου Ευρεσις κατα ταξιν των κεφαλαιων του υφους του κατα Μαρκον Αγιου Ευαγγελιου 3

4 4

5 Preface Hereby, after three quarters of a year of preparatory work, the CBM would like to present to the Advisory Board, on the occasion of the first Expert Meeting at the PthU in Kampen, the Netherlands, this small edition - Pinakes of Byzantine Synaxarion & Menologion Anagnosmata - a basic instrument for the setting-up of a series of Catalogues of Byzantine Manuscripts. It should be underlined that the present publication is a pilot and that comments for improvement from the side of our advisors and colleagues are therefore most welcome. It should be added that at this moment and in this form, the edition cannot be used for other purposes. In the Introduction that follows some important conclusions of the work of the CBM project to date will be summarised, which are considered postulates for the setting up of a new type of catalogues. These postulates together constitute the methodological framework, the point of departure for further exploration in the area. In the following these conclusions are given in overview in order to be able to discuss them freely and openly, since it is our task to try to open new windows onto cataloguing work of the Byzantine manuscripts, in our search for an authentic understanding of our subject on the basis of a consensus academicus. 1 1 Highly valuable are the following contributions in the area of Slavic manuscript studies: A. Alexeev, Biblia v bogosluzhenii. Vizantijsko-slaviansky leksionary (The Bible in Orthodox Worship. Byzantine-Slavonic Lectionaries), St. Petersburg, 2008; M. Garzaniti, Die altslavischen Version der Evangelien, Köln-Weimar-Wien, 2001; R. Marti, Handschrift Text Textgruppe Literatur. Untersuchungen zur inneren Gliederung der frühen Literatur aus dem ostslavischen Sprachbereich in den Handschriften des 11. bis 14. Jahrhunderts, Berlin,

6 6

7 Introduction Pinakes of Byzantine Synaxarion & Menologion Anagnosmata Main purposes of the present edition Why bring to an academic audience a new edition of what is already known? Greek scholars have their own editions of Evangelion and Apostolos with incorporated synaxaria and menologia (tables of anagnosmata). Western scholarship has at its disposal the publications of some renowned biblical scholars. Yet, an independent edition of Pinakes of Byzantine Synaxarion and Menologion Anagnosmata does not yet exist. This present edition can be of special interest and deserves scientific and public attention for different reasons. In the first place, a whole range of closely connected yet distinct Byzantine codex types, i.e. biblical 2, biblical-hermeneutical (Homiletical), liturgical-ceremonial, hagiographical, ascetical, presupposes the Byzantine Synaxarion-Menologion system presented in this publication as its liturgical substructure. In the second place, the Byzantine reading cycles, and especially the complete liturgical structure of the Byzantine Typikon, are less known to Western biblical scholarship than one would expect, which is remarkable indeed, since knowledge of the Typikon (and everything that is related to it) is indispensable for a sound knowledge of the Byzantine biblical codices of the NT and OT. In the third place, existing scholarly information on our subject is somewhat concealed in other documents: in Greek editions of the Evangelion and Apostolos, and in Western NT editions and introductions to NT textual studies. Moreover those tables and overviews of lessons that do exist have not been edited in a manner appropriate to our cause. Codico-liturical postulates for the CBM research and publications We should start by recalling the basic codicological principles, which form the postulates of the applied methodology of CBM research. There are basically two interconnected elements in codex-liturgical research: research focused on a codex itself, its complete contents and structure; combined with research directed towards the function of the codex. Any given codex is always determined by several factors of production: 1) conceptual, 2) functional, 3) compositional, 4) textuological and 5) technological. In all CBM research the following four postulates are taken into consideration: [1] a codex is studied in its entirety Everything incorporated in a given codex is taken into account, avoiding the practice of removing a piece of text or texts of scholarly interest and isolating this text from the original (integral) codex. For example, the Gospel According to Matthew is studied within the context of the fourfold EvangelionTetraevangelion corpus formation, in which each of the four Gospels is comprised and transmitted. [2] a codex is studied s within a codex-based transmission history A given codex type is historically investigated within the history of transmission of identical and similar codex types, i.e. codex typology (pillar model), and not merely the history of isolated texts and textual forms and their philological reconstruction. [3] a codex is studied within the context of other closely related codices A given codex is explicitly or implicitly connected with other types of codices, which are presupposed andor used together with the codex under consideration; for example the Evangelion codex type is used together with the Tetraevangelion, Apostolos, Praxapostolos, Apostoloevangelion, Psalterion, Prophetologion, Typikon, Panegyrikon, etc. The presupposed inner cohesion between codex categories is clearly made visible in codex integrationunification of, for instance, Evangelion & Apostolos in an Apostoloevangelion codex. 2 Evangelion, Apostolos, Apostoloevangelion and the continuous text equivalents of these codex types, Tetraevangelia, Praxapostoloi, Praxapostolo-evangelia, with lectionary equipment (synaxariamenologia). The Prophetologion and other OT collections. The homiletic collections. The hagiographical collections, Menologia, Synaxaria (Bioi and Martyriai of the Saints and the liturgical feasts of the Church, in their different configurations. The liturgical books, Typikon, Triodion, Pentekostarion, Menaia, etc. 7

8 [4] a codex type is studied from a present-day point of view, backwards in time (a retrospective historial model) m A given codex type is historically investigated in retrograde direction, commencing from the presentday printed edition backwards in time to earlier stages of codex transmission; in this retrospective historical model an ongoing Byzantine manuscript tradition is presupposed in the Eastern European countries (Russia etc), which extends over the Renaissance demarcation line (according to Western historiography) up until the 20 th century, and parallel to this the Greek typographical transmission of codex types, also up until our own day. Such a postulate presupposes that the modern printed codex type, for instance, a recent Evangelion edition, can historically be considered the culmination stage of a longstanding gradual process of evolution, implying the notion of a persisting and continuing tradition. We do not follow a model of deviation from a presupposed original. The present-day usage of codex types is also explicitly taken into account and the historical implications of this postulate evaluated. In CBM research textual transmission is seen as a codex-bound evolution of books and texts. Any given text of interest is not isolated from a codex for text reconstruction, and thus the application of modern philological criteria (variant fetishism) for text constitution is avoided. A Prototype Edition: A recent Θειον και Ιερον Ευαγγελιον (Athens, 1992) We consider that it is necessary to present a fresh edition of Pinakes of Byzantine Synaxarion- Menologion Anagnoseis - the annual cycles of biblical lessons (αναγνωσματα) from the Evangelion and the Apostolos, as read in the Orthodox Churches. In the codices which are our object of study are incorporated, besides the sections of biblical lessons, also tables (πινακες) of these lessons - the Tables of Ceremonies (συναξαριον) and the tables of monthly commemorations (μηνολογιον) - series of lessons which have been elaborated for the whole Byzantine liturgical calendar year. The main objective of this edition is to provide an adequate exposition of the liturgical framework in which the Biblical lessons function, as well as a clear elucidation of the used sources and data. This edition commences with a modified presentationtabulation of the Byzantine Typikon (Τυπικον), i.e. the Byzantine Synaxarion and Menologion. For this purpose we use a recent printed edition of Θειον και Ιερον Ευαγγελιον published by the Greek Orthodox Church which serves as point of departure for codex research 3. It would be most appropriate to depart from the present Byzantine calendar - in its most mature state - to earlier stages of the SynaxarionMenologion, on the basis of printed editions and the manuscripts, a research trajectory which could be indicated as retro-historical, i.e. starting from recent specific codex types, edited in printed form, which are the historical culmination point, descending backwards into history past. Character of the Byzantine-Greek Evangelion editions When consulting Greek editions of the Evangelion and Apostolos with regard to the study of the present-day Byzantine Calendar (and the included biblical lessons), it should be taken into account that these editions of Scripture were made for Church practice and not for scientific ends. But practice can be reflected academically, and thus we have adopted anagnosmata data from these editions with an eye to scholarly reflection and evaluation. One of the obstacles stemming from the pragmatic edition for Church use is the unknown base-text (printed?) and the unknown manuscripts which were used for control and comparison. In fact, it would seem as if the ancient practice of handwritten transmission was continued in this respect, whereby often no mention was made of sources used or copied from. Since there is no critical apparatus or prolegomena that mentions the manuscript sources employed, we must accept these Tables as they are. Later, we expect, should the picture become clearer, the provided data of the Byzantine Synaxarion and Menologion can be studied historically and elaborated in more detail. The anonymous character of the Byzantine calendar It should be taken into account that the formation Byzantine calendar was an anonymous and gradual process. The exact choices, and when, where and by whom they were made and introduced in Church Tradition (first locally in Jerusalem, Antioch, Alexandria, Rome, Constantinople and other 3 1,Ã@< 6"Â {3,DÎ< 6"J JÎ 6,\:,<@< JÎ (6,6D\:,<@< ßBÎ J H M,(V8 H J@Ø OD FJ@Ø +668 F\"H, Ed. Anastasios Androuses and others, Athens, 1982 and second printing

9 places) is unknown and cannot be retraced historically in concrete detail. How then to respect the anonymous character of the Byzantine calendar system and the legitimacy of historical research? In the first place, the question should be answered, why the names of the fathers who developed the Calendar were not revealed. A possible answer is that their anonymity was conscious indeed, so providing a communal and objective foundation for the public biblical readings, for reasons of the universality of Holy Scripture and the collective celebration and use of it (by prescription of concrete passages of Scripture). This in contrast to individual contributions of, for example, St. John Chrysostom, Ephraim the Syrian, Basil the Great, Theodore the Studite etc. Twofold Presentation Order of the Byzantine calendar (Typikon and Evangelion) How are the Byzantine Synaxarion and its counterpart the Menologion structured? In the first place one should presuppose that the directing principle of all liturgical services (aκολουθιαι) is laid down in the Τυπικον of the Church, which is manifested in: a) a separate liturgical book 4 ; and b) in rubrics (red coloured para-textual sections above, between and following the main text in other liturgical books (Triodion, Pentekostarion). The Typikon is the general paradigm (τυπος) or calendar foundation for the dually structured Byzantine liturgical calendar, including the (the fixed calendar from September 1 to August 31) and the Συναξαριον (the movable calendar with Pascha as point of departure and return), which are interconnected and harmonised with each other. There are basically two ways of presenting the same Byzantine Typikon, namely: I. the Synaxarion- Menologion Paradigm, found in the Evangelion, Apostolos, Prophetologion, Panegyrika codices (Kyriakodromion) and in such liturgical books as th e Triodion and Pentecostarion; II. the Menologion- Synaxarion Paradigm, found in the Typikon, Menaia, Menologion etc. In the first order the movable cycles around Pascha (and the directly surrounding feasts of Great Lent, Palm Sunday, Holy and Great Week, Ascension, Pentecost, stands central, and in the second the fixed cycle with the focus on other Great feasts of the Church (Annunciation, Exaltation of the Cross, Nativity, Theophany, Metamorphisis etc. Basic calendaric structure of the present-day Byzantine Synaxarion & Menologion Furthermore one should note that the Byzantine Calendar system is a combined enumeration of ημεριναι (days), εβδομαδες (7-day weeks) and μηναι (months) of the year 5 The basic structure of the day (see Riga, Τυπικον) begins with the evening service, the εσπερινος (6 p.m.), followed by the αποδειπνον (after evening meal at 9 p.m.), μεσονυκτιοκον (midnight service at 0 a.m.), the ορθρος, or early morning service at 3 a.m., ωρα πρωτη (the first prayer hour at 6 a.m.), the ωρα τριτη (third hour at 9 a.m.), the sixth hour at 12 p.m. and the ninth hour. The numbered designation and order of seven days of the week constitutes the (the Day of the Resurrection of the Lord, the first day of the week - Sunday), the Δευτερα (the Second day - Monday), the Τριτη (the Third day - Tuesday), the Τεταρτη (the Fourth day - Wednesday), the Πεμπτη (the Fifth day - Thursday), the Παρασκεθη (the Preparation, Sixth day - Friday), the Σαββατ (the Seventh day - Saturday) of the Hebdomas. The numbered sequences of weeks (synaxarion) according to astronomical lunar cycle, with the Paschal feast in the centre and the feasts of Ascension and Pentecost directly connected to it and the following Weeks after Pentecost and Great Lent as annual preparation to this Great feast; The sequences of 12 months (menologion) according to the astronomical solar cycle, with the fixed feasts (εορται), of the Lord (Theophany, Metamorphosis) and the Mother of God (Annunciation, Dormition) and commemoration days (μνημαι), arranged according to the days of the twelve months: September, October etc. 4 I B 6Î< J H J@Ø OD FJ@Ø 9,(V8 H +668 F\"H, 6"h Ó8", BDÎH J < < 5@<FJ"<J <@ B`8, (6,6D :X< < 6*@F <»J H *ÂH >,*`2 ßBÎ 5T<FJ"<J\<@ BDTJ@RV8J@ : B@88 H BD@F2Z6"H 6"Â B H, revised edition by G. Violakis (Protopsaltes) [on the basis of the edition Protopsaltes Constantine], Athens and Thessaloniki, n. d. [Repr. of the edition of M. Saliveros, Athens, 1915]. The edition of protopsaltes Constantine I B 6Î< 6"J J < JV> < J H J@Ø OD FJ@Ø 9,(V8 H +668 F\"H was published in Constantinople (1888). 5 The Byzantine chronological and calendar system is going back to Biblical times and nomenclature. 9

10 The present edition consists of the following components The Byzantine calendaric-liturgical data-system defines basically the main components of Byzantine codex types and are for this reason adopted in the present edition [fourfold parameters]. This data are ruled by the Typikon of the Eastern Orthodox Church. 1. Byzantine calendaric data Συναχαριον, an annualhebdomadal typical structure of liturgical periods divided up in 48 weeks (Pascha-Pentecost-Hypsosis tou Staurou-NesteiaMegale Hebdomades), an annualmenaial typical structure of liturgical periods arranged according to the 12 months (commencing in September 1 and ending in August 31) 2. Byzantine liturgical data, indicating the liturgical services (Evening, After Evening Meal, Morning, Hours) in which the readings take place; 3. Byzantine anagnostic nostic sequences - the pinakes of the αναγνωσματα, or pericopes (confined sectionspassages of the Evangelion), collected and rearranged from Evangelion codices or synaxarionmenologia (lesson tables) according to liturgical motives and themes; these anagnoseis is a referential system, not including the text of these lessons as included in the liturgical editions; 4. Byzantine perikope numbers: All numbered lesson sections (αριθμοι περικοπωνpericope numbers and called zachala [headingsarchai marking the beginning of the select passage] in Slavic EvangelionAprakos codex tradition) of the kephalaia and stichoi of Evangelion or Apostolos according to the liturgical arrangement in Evangelion and Apostolos codiceseditions Byzantine evangelion anagnoseis apparatus (numbered pericopes) Adopted in the present edition of Pinakes, but overseen and omitted in earlier Western publications, are the particular numbers of the αναγνωσεις, and are mentioned with Greek letters (being numerals): α, β, γ, etc. For convenience reason we added the Arabic numerals too. The nearly complete text of each of the four Evangelia (Matthew, Mark, Luke, John) in its given chronological order, is divided in a series of shorter or longer sections (anagnoseis or perikopai) and all these sectionsanagnoseis received a serial number per gospel. But not all sections are used in this period (See overview in Greek Evangelion edition of anaplerosis). These numbered sections of each Evangelion are, in totals: John: 1-67 (αʹ-ξζʹ); Matthew: (αʹ-ριεʹ); Luke: (αʹ-ριδʹ); Mark: 1-71 (αʹ-οαʹ) 6 ; In the printed editions of the Evangelion provide the pericope numbers in tables before the actual text of the pericopes (John before Period 1; Matthew before Period 2; Luke before Period 3 and Mark before Period 4). But the anagnoseis are gathered from all lessons included in the Evangelion codex, not only of the Synaxarion, but also of the Eothina, menologion and Diaphora sections. Thus, this numeral system presupposes the complete Evangelion codex with all included anagnoseis (see overview below). This pericope apparatus is found in recent Greek editions of the Evangelion (Athens, 1992); in Earlier Greek editions of the Evangelion (Venice, 1614). Further In Byzantine manuscripts earlier than the 15 th 16 th century: + Hagion Oros, Mone Karakallou 300 (a tetraevangelion of the XIVth c.); + Ev. 510 (Aland 510 e): Oxford, Christ Church, Wake 25, XII c., 308 fol. (Gregory I, p. 197) + Ev. 586 (Aland 586 e): Modena, Bibl. Est., G.5, α. M.9.14 (II.A.5.), XIV c., 239 fol., (Gregory I, p. 205) + Ev. 1 (Aland 1 eap): Basel, Univ. Bibl. A.N. IV.2, XII c., 297 fol. [Lit. αναγνωσεις Mt: 116; Mk: 70!; Lk: 114; Jh: 67.von zweiter hand, Gregory I, p. 127] + Ev. 46 (Aland 46 e): Oxford, Bodl. Libr., Barocci 29, ca 1300, 342 fol. [αναγν. Mt: 116; Mk: 71; Lk: 114; Jh: 67, Gregory I, p. 139] 6 See Gregory III (1909), p. 1212: Mt: 116; Mk: 71; Lk: 114; Jh: 67. (Many codices, examples\: Evv 510 and 586). 10

11 An anagnostic-arithmatical arithmatical apparatus for both Tetraevangelion and Evangelion codices The liturgical sections correspond to the evangelion sections and vice versa. In the pericope-numbers is contained a double system of reference: the pericope-number connects the Evangelion codices the continuouschronological text order of the four Gospels (Matthew, Mark, Luke, John) with the Tetraevangelion codices to the calendar-liturgical text order of the four Gospels (John, Matthew, Luke, Mark). In other words, the chronological Gospels are intrinsically connected with the liturgical Gospels, the synthesis expressed in a single number of an anagnosis, referring to its place in the liturgical order and at the same time to its place in the chronological (regular) order. Moreover, in the Evangelion codices are contained the Pinakes of the continuous Gospel text (placed at the head of their alternating reading in the Synaxarion period); and in the Tetraevangelion codices the Pinakes of the Synaxarion & Menologion are given at the end of the continuous text of the Four Gospels (as still in the Slavic edition). Intended Output Pinakes of Byzantine Synaxarion & Menologion Anagnosmata In order to prepare the ground of the actual CBM series it seems likely to provide the following preliminary editions and the interpretative part of the catalogues (Annotations): - Pinakes of Evangelion anagnosmata (vol. 1) - Pinakes of Apostolos anagnosmata (vol. 2) - Pinakes of Prophetologion anagnosmata (vol. 3) - Pinakes of PanegyrikonHomiliai anagnosmata (vol. 4) - Pinakes of Hagiographic (SynaxarionMenologion) anagnosmata (vol. 5) - Pinakes of Asketika anagnosmata (vol. 6) Presentation of Evangelion lessons in Western Editions and the used underlying codices It is a long time ago that the last scholarly editions were published (the last by Gregory in 1900, which is still used by cataloguers), but these editions are incomplete, insufficient and even deficient in many respects. It was done from a complete different point view, namely in the context of New Testament textual criticism and the creation of printed editions of the Greek (and Latin) NT, which were prepared and published for textual reasons. Codex research in the modern sense of the word, was only in its infancy then. Byzantine codicology can contribute to this important issue of editing the Byzantine calendar through a objective and comprehensive approach of manuscripts, including full attention for the various aspects of a given codex. What the actual relevance for the present edition in more detail is, will be explained in the following. 1. Gregory I-III ( ) C.R. Gregory, Die kirchlichen Lesestücke aus dem Neuen Testament, in Textkritik des Neuen Testamentes, 3 vols. (Leipzig, ), Vol. I (1900): Synaxarion. Das bewegliche Jahr (Evangelion & Apostolos lessons), p ; 9 (Evangelion & Apostolos lessons), p The synaxarion lessons are based on: Evl 32 (l 32 [lesk], XI] (see Matthaei, No 4 beneath); and Evv KM 262 [Cod. Cyprius (K 017 [e], IX), Paris, Bibl. Nat. Gr. 63; and KM 264 [Cod. Campianus (M 021 [e], IX), Paris, Bibl. Nat. Gr. 48] (see Scholz, No 3 beneath), with additions by Gregory from: Evl 292 (l 292 [U-le, IX, Carpentras, Bibl. munic. 10 (I. 11), 277 fol., 2 col.] and some other mss (?). The menologion lessons are based on: Evl 33 (l 563, U-lesk, IX), Cod. Vat. Gr. 2144, Unc. IX (see Morcelli, No 5 beneath); and Evl 44 (l 44, l +a sk), Kopenhagen, Kgl. Bibl. GKS 1324, 4, XII, 195 fol., 2 col. NB. The Tables are taken from lectionary and continous text manuscripts. 2. Article Braithwaite (1904) W.C. Braithwaite, The lection-system of the Codex Macedonianus, in The Journal of Theological Studies, 5 (1904), p [GregoryAland Y 034, Cambridge, Univ. Libr., Add. Mss. 6594, [e], IX, 309 fol., 1 col.] NB. The Tables are taken from a Evangelion continuous text manuscript. 3. ScrivenerMiller I-II (1894) F.H.A. Scrivener, A Plain Introduction to the Criticism of the New Testament for the Use of Biblical Students, 4th ed. Ed. E. Miller, 2 Vols. (London, 1894), I: Appendix to Chapter III. 11

12 - Synaxarion and Eclogadion of the Gospels and Apos tolic writings daily throughout the year, p ; - on the menology, or calendar of immovable festivals and saints days, p The tables of Evangelion lessons are based on: Evl 150 [London, Brit. Libr. Harley 5598, U-le, 995 A.D., 374 fol., 2 col.], Evl 181 [London, Brit. Libr., Add , U-lesk, 980 A.D., 222 fol., 2 col.], Evl 183 [London, Brit. Libr., Arundel 547, U-lesk, X, 329 fol., 2 col.], Evl 184 [London, Brit. Libr. Burney 22, le, 1319, 248 fol., 2 col.], Evl. 185 [Cambridge, Christ s Coll., GG (Ms. 6), le, XI, 218 fol., 2 col.], Evl 187 [London, Brit. Libr., Arundel 536, lesk, XIII, 217 fol., 1 col.]. NB. The Tables are taken from Evangelion lectionary manuscripts. 4. Scholz I-II ( ) J.M.A. Scholz, Novum Testamentum Graece. Textum ad fidem testium criticorum recensuit, etc., I-II, Leipzig, Vol. I, Synaxarium et Menologium codicum KM , p [ Eglogadion ] and p [ Synaxarion ]. - The tables of Evangelion lessons of Synaxarion & Menologion are based on codex Cyprius (K 017) = Paris, Bibl. Nat., Gr. 63, IX [U], f. 269, fol. 1-9; and codex Campianus (M 021), Paris, Bibl. Nat., Gr. 48, IX [U], f. 257, fol Vol II: De synaxariis et menologiis quae reperiuntur in codicibus Parisiensibus Act. et Ep., Codd. 205, 199, p The tables of Apostolos lessons of Synaxarion & Menologion are based on: codex Coisl. 205 (GregoryAland 93 [apr], X, Paris, Bibl. Nat., Coisl. Gr., 205, 270 fol., 1 col.) and codex Coisl. 199 (GregoryAland 35 [eapr], XI, Paris, Bibl. Nat., Coisl. Gr. 199, 328 fol. 1 col.). NB. All tables are taken from continuous text manuscripts. Synaxarion and menologion of Evangelion separate from Synaxarion and menologion of Apostolos. 5. MatthaeiHof ( ) C.F. Matthaei, Novum Testamentum Graece Iterum recensuit, sectiones maiores et minores Eusebii, Euthalii et Andreae Caesariensis notavit, primum quoque lectiones ecclesiasticas ex usu Ecclesiae Graecae designavit ac synaxaria Evangeliarii et Praxapostoli addidit et criticis interpositis animadversionibus edidit, Ed. Hof, Ronneburg, Vol I: Synaxarium evangeliarii et praxapostoli, p [Evl 32 (l 32)]; (= Evangelion & Apostolos lessons) Vol. III: Menologium, p [Evl 47 and 50]. (= Evangelion & Apostolos lessons) NB. The Tables are taken from lectionary manuscripts. First the synaxarion of Evangelion and Apostolos; then the menologion of Evangelion and Apostolos lessons. 6. Morcelli I-II (1788) S.A. Morcelli, 9 6`< sive Kalendarium ecclesiae Constantinopolitanae. Accedunt quattuor evangeliorum lectiones in codice variantes, 2 vols., Rome, Menologion of Evl 33 (= l 563 [l U-esk]): Cod. Vat. Gr. 2144, Unc. IX. 306 fol., 2 c. NB. The Table of Menologion Evangelion lessons was taken from a Evangelion lectionary manuscript. Improvement of the Gregory Tables of lessons of EvangelionApostolos (1900 I-III) I III) Generally in use by cataloguers of Byzantine manuscripts are the Tables of lessons published by C.R. Gregory, Die kirchlichen Lesestücke aus dem Neuen Testament, in Textkritik des Neuen Testamentes, Leipzig, 1900, I, p : Synaxarion: Das bewegliche Jahr, i.e. Evangelion lessons]; and p : 9 i.e. Apostolos lessons]. The character of Gregory s presentation is somewhat provisory and it is, in fact, uncertain how the mentioned sources were used exactly. Some issues which should be improved: unknown is, if (and if so how) Gregory adopted his series from earlier presentations, partly incomplete evangelia codices (Matthaei) and partly synaxaria taken from tetraevangelia (Scholz); unknown is the principal manuscript which functioned as base-codex for these tables; 12

13 unknown is how the provided lessons (and given variants) exactly are related to the mentioned manuscripts (how given lessons correspond tostem from other manuscripts); the weekly order, i.e. the week beginning in this period with the Day of Resurrection or First Day of the week and ending with the Sabbath day or Seventh day of the week, in the series of John weeks is insufficient clear, from a liturgical point of view. A shift in the weekly order takes place with the weeks after Pentecost, the 50th day after Pascha (which is the Eight day). From this moment on the weeks are counted according days and weeks after Pentecost until the period of Great Lent. More in general, Gregory did not explain the complete liturgical structure of the Typikon of the Byzantine calendar (although he noticed the subject and its possible value), underlaying the Biblical codices (see Politis, Οδηγος) 7 : o not indicated is, if the anagnosis is intended for a μνημη, εορτη, αναμνησις, μεθεορτιον, etc. (nature of the synaxis); o not mentioned is, if the anagnosis is intended for a λειτουργια, ορθρος, εσπερινος, ωρα, etc. (liturgical service or akolouthia); o does indicate the biblical references according to the later chapter and vers division, which are not part of the earlier printed Evangelion editions and manuscripts; o does omit the essential part of the anagnostico-liturgical apparatus: the standardised enumeration of the pericopes (arithmoi perikopon), in which the chronological Evangelion is connected with the liturgical practise and, vice versa, the liturgical order of anagnosmata in linked back to the continuous codexform. Gregory Synaxarion & Menologion tables of anagnoseis not in apparatus of present edition The Synaxarion and Menologion series of anagnosmata in Gregory, Textkritik I (1900), are, in our opinion, not suitable enough for us to adopt the variants in the present edition, even though he collected much anagnosmata data from: 1) annexes of printed NT editions by Western scholars; 2) the manuscripts consulted for these editions and checked by Gregory on the basis of autopsy; 3) other manuscripts he considered valuable (from Synaxarion and menologion tables at the beginning and end of tetraevangelia and evangelia); 4) 19 th century Greek Evangelion editions. Gregory s approach was one that fitted that of the textual scholars, whereby variant readings (sometimes with only very small textual differences) are isolated from the codicological embedding, without justification about the complete codex from which the variants were taken. In the present edition the intention is to respect the integral character of a particular codex, in the conviction that this is a condition in order to be able to determine the quality of the codex and the incorporated order and textual form of the readings. To investigate the (intact) codex in all its aspects is an absolute postulate in CBM research. Parallel lel Pinakes of Byzantine-Slavonic Synaxarion & Menologion anagnosmata Highly opportune for the study of the Byzantine Evangelion transmission is the parallel Slavic tradition, which stems from the Byzantine and coexisted during the ages until the present time. The main printed form in which the Pinakes of Synaxarion & Menologion anagnosmata are transmitted is the tetraevangelion codex type (Q,H&,D@,&">(,:z,) with pericope numbers in the margins and with attached Synaxarion and Menologion Pinakes [Slav. denotation]. The setting up of Pinakes of Byzantine-Slavonic Synaxarion & Menologion anagnosmata, could be on the same basis and with the help of the same methodological principle of retrograde historical research, commencing with the a recent printed edition, which is presently in general use in the Russian Orthodx Churches (and other Slavic speaking peoples): the SVJATOE EVANGELIE (Moscou, 1994), which is a reprint of the Moscow 1904 edition and further back in time, based on the earliest printed Slavic Tetraevangelion of Tirgovişte (Wallachia), dated in the year 1512, in folio format 8. This edition is, we expect (but it should 7 L. Politis, GGGGGGGGGGGGGGGGGGGGGGGGGGGGG (Athens, 1961), 49: With regard to the great number of theological manuscripts we can make a distinction into two sub-divisions (,ÆH JÎ< :X("< "ÛJÎ< D 2:Î< Jä< 2,@8@( 6ä< P, D@(DVNT< * <V:,2" < * "6D\<@:,< *b@ ßB@* " DXF, H): (1) the manuscripts, which are used in worship, the liturgy of the church and its servicesj P, D`(D"N", J ÒB@Ã" PD F :,b@ < * J < 8"JD,\"<, J < < J± 668 F\ 8, J@ D(\"< 6"Â J H 6@8@ 2\"H); and (2) other manuscripts, which are used with an eye to this purpose (6"Â 2) J 88" J ÒB@Ã" * < PD F BDÎH JÎ< F6@BÎ< "ÛJ`< ). 8 A facsimile edition was published by H. Miklas, Das Tetraevangelium des Makarije aus dem Jahre Der erste kirchenslavische Evangeliendruck, Faksimile-Ausgabe, unter Mitwirkung von Ş. Godorogea und Chr. Hannick, Paderborn, Muenchen, Wien, Zuerich, Cf. DarlowMoule, Slavonic, p The pericope numbers are found in the margins of 13

14 be further investigated), the prototype edition of an ages long continued reprint-tradition 9. Further going back in codex history (according to the retrograde historical model indicted in the above), there are mainly two Slavic codex forms, analogue to the Byzantine Evangelion codices. These two basic modalities are both adequately called: fourfold Evangelion and the distinction of both is indicated by the denotations Aprakos first edition in Kiev 1707, Synodal editions of Moscow 1854 and 1904 and the reprint edition by the Russian Bible Society, compiled by A. Alexeev, St. Petersburg, 2007) 10 and Tetra (G,HD\) 11 types, as for example designated with regard to the Byzantine Evangelion codices in Moscow: see the Systematic Description of the Manuscripts kept in the Moscow Synodal (Patriachal) Library, Greek Manuscripts by Archimandrite Vladimir (Vol. I, Moscow, 1894), cod. 9, on p. 9-11; and (G,HD\), and cod. 10, on p ). See the catalogue of Gorgy-Nevostruev with regard to the Slavic manuscripts in Moscow Synodal Library. A fine point of departure is the Evangelion listing in M Garzaniti, Die altslavischen Version der Evangelien, Köln-Weimar-Wien, 2001, in which both Evangelion types in their interrelated transmission thoroughly are investigated and registered in a manuscript listing. Sources for the present edition of the Pinakes of the Byzantine Synaxarion & Menologion anagnosmata (Evangelion) The sources for Evangelion codex resarch is arranged according to a retrograde historical model: Printed editions consulted Evangelion with Synaxarion & Menologion anagnosmata 1) Θειον και Ιερον Ευαγγελιον (Athens, 1982, revised edition; 1992, 2 nd printing;) 2) Θειον και Ιερον Ευαγγελιον (Venice, 1851) 3) Θειον και Ιερον Ευαγγελιον (Venice, 1614) 4) Ιερον Ευαγγελιον (Venice, 1539) 5) Θειον και Ιερον Ευαγγελιον (Venice, 1519) [editio princeps] 6) Synaxarion-Menologion of Codex Jacobus Devertiensis (GregoryAland 90, Evangelion-Apostolos, XVXVI c.) 7) Typikon of the Great Church 8) Typikon (Interpretation) by Riga (Thessaloniki, 1994) 9) Triodion 10) Pentekostarion 11) Menaia Τετραευαγγελιον Τα Τεσσαρα Θεια και Ιερα Ευαγγελια μετα τηες Ιερας Αποκαλυψεως του eυαγγελισ-του Ιωαννου, Επανεκδοσις εκ της Πρωτοτυπου εν Βενετια Εδδοσεως του 1853, Γεροντας Θεοφιλος μοναχος, Ιερα Καλυβη Αγιου Σαββα. Ιερα Νεα Σκητη, Αγιου Ορους Αθω, 2008 [1 ste reprint edion, Hagion Oros, 2003; reprint of the Venetian edition of 1853]. Manuscripts consulted Karakallou Evangelion and Tetraevangelion codices Compared Western publications of Synaxarion & 1) Gregory I (1900) [Synaxarion & Menologion] 2) ScrivenerMiller I (1894, 4 th ed.) [Synaxarion & Menologion] the four gospels, in the order of Matthew, Mark, Luke, John, but read within the Byzantino-Slavic liturgical order of: John, Matthew, Luke, Mark. At the end are placed the Evangelion anagnosis pinakes of Synaxarion, menologion, Eothina and Diaphora ff , on p. xxxvi. 9 An overview is provided in DarlowMoule, under the heading Slavonic, p It seems to come from Byzantine terminology: απρακος or απρακτεω, i.e. doing nothing, doing no work. Meant is the Sunday, from which the series of lessons start and all lessons are ordered in the Evangelion codices. 11 See the study of F.R. McLellan, The Hilandar Gospel and Its Place in thetextual History of the Church Slavonic Tetraevangelion, Ann Arbor,

15 3) Scholz I-II ( ) [Synaxarion & Menologion] 4) MatthaeiHof I-III ( ) [Synaxarion & Menologion] 5) Morcelli I-II (1788) [Μενολογιον] 6) Article Braithwaite (1904) Slavic Editions of tetraevangelion (synaxarion-menologion apparatus) 1) Svjatoe Evangelie, ed. Moscou, 1994 [reprint of Moskou, 1904] 2) Svjatoe Evangelie, ed. Hieromonachos Makarios, Tirgovişte, 1512 [editio princeps] 3) Aprakos Evangelie, ed. Alexeev et al., St. Petersburg, ) A.A. Alexeev, #4$:4b & [The The Bible in Worship. Byzantine-Slavonic Lectionary], St. Petersburg, ) Μ. Garzaniti, Die altslavischen version der Evangelien, Koln, Weimar, Wien, ) Facsimile ed Russian Liturgical Studies of the Byzantine-Slavic Synaxarion and Menologion 1) L. Mirkovič, :4HJD(z8" 4:4 $@(@F:J0,>` BD"&@F:"&>, 4FH@R>, P,D8&, [Orthodox liturgics or the study of the liturgy of the Orthodox Church], I, Sremski Karlovtzy, [Repr., Belgrade, 1965] 2) Sergei (Spaskij), Archbishop, A@:>Z6 <±FbP,F:@&X %@FH@8" [Complete CalendarMenologion of the East], T. I-III, Vladimir, [Repr. I-III, Moscow, 1997] 3) A.A. Dimitrievsky,?B4F">z, :4HJD(4R,F84NX DJ8@B4F,6, ND">bV4NFb &X $4$:z@H,8"NX BD"&@F:"&>"(@ &@FH@8" [Description of the liturgical manuscripts kept in the Libraries of the Orthodox East], T. I. I B 6", Q"FH\ 1, Kiev, 1895; T. II. +ÛP@8`( ", Kiev 1901; T. III. I B 6V, Q"FH\ 2; Petrograd, [Repr., Hildesheim, 1965] 4) N.F. Krasnoseltsev, G@:8@&"b E:J0$" [Explained Worship], Kazan, ) K. Nikolsky, A@F@$4, 8 42JR,>4` JFH"&" #@(@F:J0,>4b AD"&@F:"&>@6 O,D8&4 [An aid to the study of the Typikon of the Divine Service of the Orthodox Church], 6 th ed., St. Petersburg, [First edition, St Petersburg, 1867; Reprint: Graz, n. d. (1960)] 6) M.N. Skaballanovich, G@:8@&Z6 G4B48@>.?$XbF>4H,:\>@, 42:@0,4, G4B48@>" F 4FH@D4R,F84< &&,*,>4,< [The Explanatory Typikon. Exposition of the Typikon with historical introduction], t. I-III, Kiev, 1910, 1913, [Reprint: Moscow, 2004] 15

16 16

17 I. Συναξαριον Ευαγγελια αρχομενον απο της Αγιας και Μεγαλης ς του Πασχα 17

18 18

19 Πασχα Πεντηκοστη (Περιοδος I) Ευαγγελια κατα Ιωαννην Συναξαριον 12 Περικοπ ερικοπων ων 13 Αγια και Μεγαλη Αʹ Α Ιωανν. 1, 1-17 αʹ 1 του Πασχα Εσπερινος Ιωανν. 20,19-25 ξεʹ 65 Δευτερα Διακαινησιμου Ιωανν. 1, βʹ 2 Τριτη Διακαινησιμου Λουκ. 24, ριγʹ 113 Τεταρτη Διακαινησιμου Ιωανν. 1, δʹ 4 Πεμπτη Διακαινησιμου Ιωανν. 3, 1-15 ηʹ 8 Παρασκευη Διακαινησιμου Ιωανν. 2, ζʹ 7 Σαββατον Διακαινησιμου Ιωανν. 3, ιαʹ 11 Bʹ του Αντιπασχα Ιωανν. 20, ξεʹ 65 αποστολου Θωμα Δευτερα της Bʹ Εβδομαδος Ιωανν. 2, 1-11 ςʹ 6 Τριτη της Bʹ Εβδομαδος Ιωανν. 3, ιʹ 10 Τεταρτη της Bʹ Εβδομαδος Ιωανν. 5, ιεʹ 15 Πεμπτη της Bʹ Εβδομαδος Ιωανν. 5, ιςʹ 16 Παρασκευη της Bʹ Εβδομαδος Ιωανν. 5, 30-6, 2 ιζʹ 17 Σαββατον της Bʹ Εβδομαδος Ιωανν. 6, ιθʹ 19 Γʹ Γ των Μυροφορων Μαρκ. 15, 43-16, 8 ξθʹ 69 Δευτερα της Γʹ Εβδομαδος Ιωανν. 4, ιγʹ 13 Τριτη της Γʹ Εβδομαδος Ιωανν. 6, κʹ 20 Τεταρτη της Γʹ Εβδομαδος Ιωανν. 6, καʹ 21 Πεμπτη της Γʹ Εβδομαδος Ιωανν. 6, κβʹ 22 Παρασκευη της Γʹ Εβδομαδος Ιωανν. 6, κγʹ 23 Σαββατον της Γʹ Εβδομαδος Ιωανν. 15, 17-16, 2 νβʹ 52 Δʹ Δ του Παραλυ αραλυτου Ιωανν. 5, 1-15 ιδʹ 14 Δευτερα της Δʹ Εβδομαδος Ιωανν. 6, κδʹ 24 Τριτη της Δʹ Εβδομαδος Ιωανν. 7, 1-13 κεʹ 25 Τεταρτη της Μεσοπεντηκοστης Ιωανν. 7, κςʹ 26 Πεμπτη της Δʹ Εβδομαδος Ιωανν. 8, κθʹ 29 Παρασκευη της Δʹ Εβδομαδος Ιωανν. 8, λʹ 30 Σαββατον της Δʹ Εβδομαδος Ιωανν. 8, λαʹ In the Ευρεσeις κατα ταξιν των κεφαλαιων του υφους του κατα Ιωαννην Αγιου Ευαγγελιου, etc., are found the text of the τεσσαρες Ευαγγελια in their chronological (regular) order, in addition to the liturgical text order as represented in the following πινακες of the Synaxarion-Menologion αναγνωσματα. 13 Pericope numbers (red colour) are found, for instance, in the margins of α Τετραευανγελιον, Codex Karakallou 300, XIV c, with the following totals: Matthew 116, Mark 71, Luke 114, John 67, in Greek editions of the Evangelion, but are omitted in Gregory s synaxarion-menologion presentation of the anagnoseis. 19

20 Συναξαριον Εʹ Ε της Σαμαρειτιδος Ιωανν. 4, 5-42 ιβʹ 12 Δευτερα της Εʹ Εβδομαδος Ιωανν. 8, λβʹ 32 Τριτη της Εʹ Εβδομαδος Ιωανν. 8, λγʹ 33 Τεταρτη της Εʹ Εβδομαδος Ιωανν. 6, 5-14 ιηʹ 18 Πεμπτη της Εʹ Εβδομαδος Ιωανν. 9, 39-10, 9 λεʹ 35 Παρασκευη της Εʹ Εβδομαδος Ιωανν.10,17-28 λζʹ 37 Σαββατον της Εʹ Εβδομαδος Ιωανν. 10, ληʹ 38 Ϛʹ του Τυφλου Ιωανν. 9, 1-38 λδʹ 34 Δευτερα της Ϛʹ Εβδομαδος Ιωανν. 11, μʹ 40 Τριτη της Ϛʹ Εβδομαδος Ιωανν. 12, μβʹ 42 Τεταρτη της Ϛʹ Εβδομαδος Ιωανν. 12, μγʹ 43 Πεμπτη της Αναληψεως Λουκ. 24, ριδʹ 114 Παρασκευη της Ϛʹ Εβδομαδος Ιωανν. 14, 1-11 μζʹ 47 Σαββατον της Ϛʹ Εβδομαδος Ιωανν. 14, μηʹ 48 Ζʹ Ζ των Αγιων Πατερων Ιωανν. 17, 1-13 νςʹ 56 Δευτερα της Ζʹ Εβδομαδος Ιωανν.14, 27-15, 7 μθʹ 49 Τριτη της Ζʹ Εβδομαδος Ιωανν. 16, 2-13 νγʹ 53 Τεταρτη της Ζʹ Εβδομαδος Ιωανν. 16, νδʹ 54 Πεμπτη της Ζʹ Εβδομαδος Ιωανν. 16, νεʹ 55 Παρασκευη της Ζʹ Εβδομαδος Ιωανν. 17, νζʹ 57 Σαββατον προ της Πεντηκοστης Ιωανν. 21, ξζʹ 67 Hʹ της Αγιας Πεντηκοστης Ορθρος Ιωανν. 20, ξεʹ 65 Ιωανν. 7, 37-8, 12 κζʹ 27 20

21 Πεντηκοστη Υψωσις του Σταυρου (Περιοδος II) Ευαγγελια κατα Ματθαιον Συναξαριον Δευτερα της Αʹ Εβδομαδος Ματθ. 18, οεʹ 75 Του Αγιου Πνευματος Τριτη της Αʹ Εβδομαδος Ματθ. 4, 23-5, 13 ιʹ 10 Τεταρτη της Αʹ Εβδομαδος Ματθ. 5, ιβʹ 12 Πεμπτη της Αʹ Εβδομαδος Ματθ. 5, ιγʹ 13 Παρασκευη της Αʹ Εβδομαδος Ματθ. 5, ιδʹ 14 Σαββατον μετα την Πεντηκοστην Ματθ. 5, ιεʹ 15 Αʹ Α των Αγιων Παντων Ματθ. 10, 32-33, ληʹ ; 19, Δευτερα της Βʹ Εβδομαδος Ματθ. 6, 31-34; ιθʹ 19 7, 9-11 Τριτη της Βʹ Εβδομαδος Ματθ. 7, κβʹ 22 Τεταρτη της Βʹ Εβδομαδος Ματθ. 7, κγʹ 23 Πεμπτη της Βʹ Εβδομαδος Ματθ. 8, κζʹ 27 Παρασκευη της Βʹ Εβδομαδος Ματθ. 9, λαʹ 31 Σαββατον της Βʹ Εβδομαδος Ματθ. 7, 1-8 κʹ 20 Δευτερα Ματθ. 4, θʹ 9 Δευτερα της Γʹ Εβδομαδος Ματθ. 9, 36-10, 8 λδʹ 34 Τριτη της Γʹ Εβδομαδος Ματθ. 10, 9-15 λεʹ 35 Τεταρτη της Γʹ Εβδομαδος Ματθ. 10, λςʹ 36 Πεμπτη της Γʹ Εβδομαδος Ματθ. 10, λζʹ 37 Παρασκευη της Γʹ Εβδομαδος Ματθ. 10, 32-36; ληʹ 38 11,1 Σαββατον της Γʹ Εβδομαδος Ματθ. 7, 24-8, 4 κδʹ 24 Τριτη Ματθ. 6, ιηʹ 18 Δευτερα της Δʹ Εβδομαδος Ματθ. 11, 2-15 μʹ 40 Τριτη της Δʹ Εβδομαδος Ματθ. 11, μαʹ 41 Τεταρτη της Δʹ Εβδομαδος Ματθ. 11, μβʹ 42 Πεμπτη της Δʹ Εβδομαδος Ματθ. 11, μγʹ 43 Παρασκευη της Δʹ Εβδομαδος Ματθ. 12, 1-8 μδʹ 44 Σαββατον της Δʹ Εβδομαδος Ματθ. 8, κςʹ 26 Τεταρτη Ματθ. 8, 5-13 κεʹ 25 21

22 Συναξαριον Δευτερα της Εʹ Εβδομαδος Ματθ. 12, 9-13 μεʹ 45 Τριτη της Εʹ Εβδομαδος Ματθ. 12, 14-16, μςʹ Τεταρτη της Εʹ Εβδομαδος Ματθ. 12, μηʹ 48 Πεμπτη της Εʹ Εβδομαδος Ματθ. 12, 46-13, 3 μθʹ 49 Παρασκευη της Εʹ Εβδομαδος Ματθ. 13, 3-9 νʹ 50 Σαββατον της Εʹ Εβδομαδος Ματθ. 9, 9-13 λʹ 30 Πεμπτη Ματθ. 8, 28-9, 1 κηʹ 28 Δευτερα της Ϛʹ Εβδομαδος Ματθ. 13, ναʹ 51 Τριτη της Ϛʹ Εβδομαδος Ματθ. 13, νβʹ 52 Τεταρτη της Ϛʹ Εβδομαδος Ματθ. 13, νγʹ 53 Πεμπτη της Ϛʹ Εβδομαδος Ματθ. 13, νδʹ 54 Παρασκευη της Ϛʹ Εβδομαδος Ματθ. 13, νεʹ 55 Σαββατον της Ϛʹ Εβδομαδος Ματθ. 9, λβʹ 32 Κυρι υριακη Εκτη Ματθ. 9, 1-8 κθʹ 29 Δευτερα της Ζʹ Εβδομαδος Ματθ. 13, νςʹ 56 Τριτη της Ζʹ Εβδομαδος Ματθ. 14, 1-13 νζʹ 57 Τεταρτη της Ζʹ Εβδομαδος Ματθ. 14, 35-15, 11 ξʹ 60 Πεμπτη της Ζʹ Εβδομαδος Ματθ. 15, ξαʹ 61 Παρασκευη της Ζʹ Εβδομαδος Ματθ. 15, ξγʹ 63 Σαββατον της Ζʹ Εβδομαδος Ματθ. 10, 37-11, 1 λθʹ 39 Εβδομη Ματθ. 9, λγʹ 33 Δευτερα της Ηʹ Εβδομαδος Ματθ. 16, 1-6 ξεʹ 65 Τριτη της Ηʹ Εβδομαδος Ματθ. 16, 6-12 ξςʹ 66 Τεταρτη της Ηʹ Εβδομαδος Ματθ. 16, ξηʹ 68 Πεμπτη της Ηʹ Εβδομαδος Ματθ. 16, ξθʹ 69 Παρασκευη της Ηʹ Εβδομαδος Ματθ. 17, οαʹ 71 Σαββατον της Ηʹ Εβδομαδος Ματθ. 12, μζʹ 47 Ογδοη Ματθ. 14, νηʹ 58 22

23 Συναξαριον Δευτερα της Θʹ Εβδομαδος Ματθ. 18, 1-11 οδʹ 74 Τριτη της Θʹ Εβδομαδος Ματθ. 18, 18-22; οςʹ 76 19, 1-2, Τεταρτη της Θʹ Εβδομαδος Ματθ. 20, 1-16 πʹ 80 Πεμπτη της Θʹ Εβδομαδος Ματθ. 20, παʹ 81 Παρασκευη της Θʹ Εβδομαδος Ματθ. 21, 12-14, πδʹ Σαββατον της Θʹ Εβδομαδος Ματθ. 15, ξδʹ 64 Ενατη Ματθ. 14, νθʹ 59 Δευτερα της Ιʹ Εβδομαδος Ματθ. 21, πεʹ 85 Τριτη της Ιʹ Εβδομαδος Ματθ. 21, πςʹ 86 Τεταρτη της Ιʹ Εβδομαδος Ματθ. 21, πζʹ 87 Πεμπτη της Ιʹ Εβδομαδος Ματθ. 21, πθʹ 89 Παρασκευη της Ιʹ Εβδομαδος Ματθ. 22, Ϟβʹ 92 Σαββατον της Ιʹ Εβδομαδος Ματθ.17, 24-18, 4 ογʹ 73 Δεκατη Ματθ. 17, οβʹ 72 Δευτερα της ΙΑʹ Εβδομαδος Ματθ. 23, Ϟεʹ 95 Τριτη της ΙΑʹ Εβδομαδος Ματθ. 23, Ϟςʹ 96 Τεταρτη της ΙΑʹ Εβδομαδος Ματθ. 23, Ϟζʹ 97 Πεμπτη της ΙΑʹ Εβδομαδος Ματθ. 24, Ϟθʹ 99 Παρασκευη της ΙΑʹ Εβδομαδος Ματθ. 24, 27-33, ρʹ Σαββατον της ΙΑʹ Εβδομαδος Ματθ. 19, 3-12 οηʹ 78 Ενδεκατη Ματθ. 18, οζʹ 77 Δευτερα της ΙΒʹ Εβδομαδος Μαρκ. 1, 9-15 βʹ 2 Τριτη της ΙΒʹ Εβδομαδος Μαρκ. 1, γʹ 3 Τεταρτη της ΙΒʹΕβδομαδος Μαρκ. 1, δʹ 4 Πεμπτη της ΙΒʹ Εβδομαδος Μαρκ. 1, εʹ 5 Παρασκευη της ΙΒʹΕβδομαδος Μαρκ 2, θʹ 9 Σαββατον της ΙΒʹ Εβδομαδος Ματθ. 20, πβʹ 82 Δωδεκατη Ματθ. 19, οθʹ 79 23

24 Συναξαριον Δευτερα της ΙΓʹ Εβδομαδος Μαρκ. 3, 6-12 ιαʹ 11 Τριτη της ΙΓʹ Εβδομαδος Μαρκ. 3, ιβʹ 12 Τεταρτη της ΙΓʹ Εβδομαδος Μαρκ. 3, ιγʹ 13 Πεμπτη της ΙΓʹ Εβδομαδος Μαρκ. 3, ιδʹ 14 Παρασκευη της ΙΓʹΕβδομαδος Μαρκ. 4, 1-9 ιεʹ 15 Σαββατον της ΙΓʹ Εβδομαδος Ματθ. 22, Ϟαʹ 91 Δεκατη Τριτη Ματθ. 21, πηʹ 88 Δευτερα της ΙΔʹ Εβδομαδος Μαρκ. 4, ιςʹ 16 Τριτη της ΙΔʹ Εβδομαδος Μαρκ.4, ιζʹ 17 Τεταρτη της ΙΔʹ Εβδομαδος Μαρκ. 4, ιηʹ 18 Πεμπτη της ΙΔʹ Εβδομαδος Μαρκ. 5, 1-20 ιθʹ 19 Παρασκευη της ΙΔʹ Εβδομαδος Μαρκ. 5, 22-24, κʹ , 1 Σαββατον της ΙΔʹ Εβδομαδος Ματθ. 23, 1-12 Ϟδʹ 94 Δεκατη Τεταρτη Ματθ. 22,1-14 Ϟʹ 90 Δευτερα της ΙΕʹ Εβδομαδος Μαρκ. 5, καʹ 21 Τριτη της ΙΕʹ Εβδομαδος Μαρκ. 6, 1-7 κβʹ 22 Τεταρτη της ΙΕʹ Εβδομαδος Μαρκ. 6, 7-13 κγʹ 23 Πεμπτη της ΙΕʹ Εβδομαδος Μαρκ. 6, κεʹ 25 Παρασκευη της ΙΕʹ Εβδομαδος Μαρκ. 6, κςʹ 26 Σαββατον της ΙΕʹ Εβδομαδος Ματθ. 24, 1-13 Ϟηʹ 98 Δεκατη Πεμπτη Ματθ. 22, Ϟγʹ 93 Δευτερα της ΙϚ ʹ Εβδομαδος Μαρκ. 6, 54-7, 8 κζʹ 27 Τριτη της ΙϚ ʹ Εβδομαδος Μαρκ. 7, 5-16 κηʹ 28 Τεταρτη της ΙϚ ʹΕβδομαδος Μαρκ. 7, κθʹ 29 Πεμπτη της ΙϚ ʹ Εβδομαδος Μαρκ. 7, λʹ 30 Παρασκευη της ΙϚʹΕβδομαδος Μαρκ. 8, 1-10 λβʹ 32 Σαββατον της ΙϚ ʹ Εβδομαδος Ματθ. 24, 34-37, ραʹ Δεκατη Εκτη Ματθ. 25, ρεʹ 105 Σαββατον Δεκατω Εβδομω Ματθ. 25, 1-13 ρδʹ 104 Δεκατη Εβδομη της Ματθ. 15, ξβʹ 62 Χαναναιας 24

25 Υψωσις του Σταυρου Αγια Τεσσαρακοστη (Περιοδος IIΙ) Ευαγγελια κατα Λουκαν Συναξαριον [Εβδ. ΙΗʹ] Δευτερα της Αʹ Εβδομαδος Λουκ. 3, Ιʹ 10 Τριτη της Αʹ Εβδομαδος Λουκ. 3, 23-4, 1 ιαʹ 11 Τεταρτη της Αʹ Εβδομαδος Λουκ. 4, 1-15 ιβʹ 12 Πεμπτη της ΑʹΕβδομαδος Λουκ. 4, ιγʹ 13 Παρασκευη της Αʹ Εβδομαδος Λουκ. 4, ιδʹ 14 Σαββατον της Αʹ Εβδομαδος Λουκ. 4, ιεʹ 15 Πρωτη Λουκ. 5, 1-11 ιζʹ 17 [Εβδ. ΙΘʹ] Δευτερα της Βʹ Εβδομαδος Λουκ. 4, ιζʹ 17 Τριτη της Βʹ Εβδομαδος Λουκ.5, ιςʹ 16 Τεταρτη της Βʹ Εβδομαδος Λουκ. 5, καʹ 21 Πεμπτη της Βʹ Εβδομαδος Λουκ. 6, κγʹ 23 Παρασκευη της Βʹ Εβδομαδος Λουκ. 6, κδʹ 24 Σαββατον της Βʹ Εβδομαδος Λουκ. 5, ιθʹ 19 Δευτερα Λουκ. 6, κςʹ 26 [Εβδ. Κʹ] Δευτερα της Γʹ Εβδομαδος Λουκ. 6, κεʹ 25 Τριτη της Γʹ Εβδομαδος Λουκ. 6, κζʹ 27 Τεταρτη της Γʹ Εβδομαδος Λουκ. 6, 46-7, 1 κηʹ 28 Πεμπτη της Γʹ Εβδομαδος Λουκ. 7, λαʹ 31 Παρασκευη της Γʹ Εβδομαδος Λουκ. 7, λβʹ 32 Σαββατον της Γʹ Εβδομαδος Λουκ. 5, κʹ 20 Τριτη Λουκ. 7, λʹ 30 [Εβδ. ΚΑʹ] Δευτερα της Δʹ Εβδομαδος Λουκ. 7, λγʹ 33 Τριτη της Δʹ Εβδομαδος Λουκ. 8, 1-3 λδʹ 34 Τεταρτη της Δʹ Εβδομαδος Λουκ. 8, λζʹ 37 Πεμπτη της Δʹ Εβδομαδος Λουκ. 9, 7-11 μαʹ 41 Παρασκευη της Δʹ Εβδομαδος Λουκ. 9,12-18 μβʹ 42 Σαββατον της Δʹ Εβδομαδος Λουκ. 6, 1-10 κβʹ 22 Τεταρτη Λουκ. 8, 5-15 λεʹ 35 25

26 Συναξαριον [Εβδ. ΚΒʹ] Δευτερα της Εʹ Εβδομαδος Λουκ. 9, μγʹ 43 Τριτη της Εʹ Εβδομαδος Λουκ. 9, μδʹ 44 Τεταρτη της Εʹ Εβδομαδος Λουκ. 9, μζʹ 47 Πεμπτη της ΕʹΕβδομαδος Λουκ. 9, μηʹ 48 Παρασκευη της Εʹ Εβδομαδος Λουκ. 10, 1-15 νʹ 50 Σαββατον της Εʹ Εβδομαδος Λουκ. 7, 1-10 κθʹ 29 Πεμπτη Λουκ. 16, πγʹ 83 [Εβδ. ΚΓʹ] Δευτερα της Ϛʹ Εβδομαδος Λουκ. 10, νβʹ 52 Τριτη της Ϛʹ Εβδομαδος Λουκ. 11, 1-10 νεʹ 55 Τεταρτη της Ϛʹ Εβδομαδος Λουκ. 11, 9-13 νςʹ 56 Πεμπτη της Ϛʹ Εβδομαδος Λουκ. 11, νζʹ 57 Παρασκευη της Ϛʹ Εβδομαδος Λουκ. 11, νηʹ 58 Σαββατον της Ϛʹ Εβδομαδος Λουκ. 8, λςʹ 36 Εκτη Λουκ. 8, ληʹ 38 [Εβδ. ΚΔʹ] Δευτερα της Ζʹ Εβδομαδος Λουκ. 11, νθʹ 59 Τριτη της Ζʹ Εβδομαδος Λουκ. 11, ξʹ 60 Τεταρτη της Ζʹ Εβδομαδος Λουκ. 11, ξαʹ 61 Πεμπτη της Ζʹ Εβδομαδος Λουκ. 11, 47-12, 1 ξβʹ 62 Παρασκευη της Ζʹ Εβδομαδος Λουκ. 12, 2-12 ξγʹ 63 Σαββατον της Ζʹ Εβδομαδος Λουκ. 9, 1-6 μʹ 4 Εβδομη Λουκ. 8, λθʹ 39 [Εβδ. ΚΕʹ] Δευτερα της Ηʹ Εβδομαδος Λουκ. 12, 13-15, ξεʹ 65 Τριτη της Ηʹ Εβδομαδος Λουκ. 12, ξηʹ 68 Τεταρτη της Ηʹ Εβδομαδος Λουκ. 12, ξθʹ 69 Πεμπτη της Ηʹ Εβδομαδος Λουκ. 13, 1-9 οʹ 70 Παρασκευη της Ηʹ Εβδομαδος Λουκ. 13, ογʹ 73 Σαββατον της Ηʹ Εβδομαδος Λουκ. 9, μςʹ 46 Ογδοη Λουκ. 10, νγʹ 53 26