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ABSTRACT
Although the arrival of the crusaders in Jerusalem in 1099 displaced the clergy, monks and faithful of the Orthodox Patriarchate of Jerusalem from the holy sites that had been in their care for almost 800 years, they continued to pray and worship in the territory of the Latin Kingdom of Jerusalem. This article examines two Greek liturgical manuscripts copied in Palestine during the twelfth century and seeks to contextualise their liturgical practices. The first manuscript, Hagios Stavros Gr. 43 (A.D. 1122), referred to as the ‘Anastasis Typikon’, is a hymnal for Holy Week and Easter at the Church of the Holy Sepulchre. The second manuscript, Sinai Gr. 1096 (twelfth century), is a liturgical Typikon regulating services at the multi-lingual and multi-ethnic Lavra of Mar Sabas south-east of Jerusalem. While both manuscripts are significant witnesses to the development of the Byzantine rite, they also provide glimpses of the religious life of Greek-praying Christians under crusader rule.
Notes on contributor
Daniel Galadza is Assistant Professor to the Chair of Liturgical Studies and Sacramental Theology at the University of Vienna, as well as National Research Partner at the Division of Byzantine Research in the Austrian Academy of Sciences. In 2016–17 he was Visiting Professor at the Pontifical Oriental Institute in Rome.
Notes
1 The following abbreviations are used in this paper: BnF: Paris, Bibliothèque nationale de France; CPG: Maurice Geerard, Clavis patrum Graecorum qua optimae quaeque scriptorium patrum Graecorum recensiones a primaevis saeculis usque ad octavum commode recluduntur. 6 vols. (Turnhout: Brepols, 1974‒2003); CSCO: Corpus Scriptorum Christianorum Orientalium; Dondi, Liturgy: Cristina Dondi, The Liturgy of the Canons Regular of the Holy Sepulchre of Jerusalem: a Study and a Catalogue of the Manuscript Sources (Turnhout: Brepols, 2004); Kohler, ‘Un rituel’: Charles Kohler, ‘Un rituel et un breviaire du Saint-Sépulcre de Jérusalem (XIIe–XIIIe siècle)’, Revue de l’Orient Latin 8 (1900‒1): 383–500; PG: Patrologia cursus completus series Graeca; Salvadó, ‘Liturgy of the Holy Sepulchre’: Sebastián Salvadó, ‘The Liturgy of the Holy Sepulchre and the Templar Rite: Edition and Analysis of the Jerusalem Ordinal (Rome, Bib. Vat., Barb. Lat. 659) with a Comparative Study of the Acre Breviary (Paris, Bib. Nat., MS Latin 10478)’ (Ph.D. diss., Stanford University, 2011).
See, for example, Kohler, ‘Un rituel’, 383–500. More recent studies include Dondi, Liturgy, and Salvadó, ‘Liturgy of the Holy Sepulchre’. S. Salvadó, ‘Rewriting the Latin liturgy of the Holy Sepulchre: Text, Ritual and Devotion for 1149’, in this special issue, Journal of Medieval History 43, no. 4 (2017): 403–420.
2 For an analysis of Greek liturgy in Byzantium during the twelfth century, see Robert F. Taft, ‘Mount Athos: a Late Chapter in the History of the Byzantine Rite’, Dumbarton Oaks Papers 42 (1988): 179–94.
3 These manuscripts are currently found at the Library of the Greek Orthodox Patriarchate of Jerusalem and the Library of the Monastery of St Catherine on Mount Sinai, respectively. See Kenneth W. Clark, Checklist of Manuscripts in the Libraries of the Greek and Armenian Patriarchates in Jerusalem. Microfilmed for the Library of Congress, 1949–1950 (Washington, DC: Library of Congress, 1953), 14; Murad Kamil, Catalogue of All Manuscripts in the Monastery of St Catherine on Mount Sinai (Wiesbaden: Otto Harrassowitz, 1970), 117. For the dating of Sinai Gr. 1096, I follow Alexei A. Dmitrievskii, Описаніе литургическихъ рукописей, хранящихся въ библіотекахъ православнаго востока, vol. 3, Τυπικά (St Petersburg: Типографія В.Ө. Киршбаума, 1917), 20.
4 Égérie, Journal de voyage (Itinéraire), ed. Pierre Maraval. Sources chrétiennes 296 (Paris: Cerf, 1982), 252 (25: 10) and 268 (29: 2): ‘Et quoniam dum predicant, vel elegent singulas lectiones vel dicunt ymnos, omnia tamen apta ipsi diei … ’ (25: 10); ‘Dicuntur autem totis vigiliis apti psalmi semper vel antiphonae tam loco quam diei’ (29: 2); ‘Illud autem hic ante omnia valde gratum fit et valde admirabile, ut semper tam ymni quam antiphonae et lectiones nec non etiam et orationes, quas dicet episcopus, tales pronuntiationes habeant, ut et diei, qui celebratur, et loco, in quo agitur, aptae et convenientes sint semper’ (47: 5).
5 Basile-Charles Mercier, ed., La liturgie de Saint Jacques. Édition critique du texte grec avec traduction latine. Patrologia orientalis 26, no. 2 (Paris: Firmin-Didot et Cie, 1946), 166–8, 174 and 188. See also Sinai Gr. 1040 (twelfth century), ff. 7v–8r. For the Georgian version of the Litanies, see Bernard Outtier and Stéphane Verhelst, ‘La kéryxie catholique de la liturgie de Jérusalem en Géorgien (Sin. 12 et 54)’, Archiv für Liturgiewissenschaft 42, nos. 1–2 (2000): 41–64, especially 55 and 57–9. For more on the Anaphora of the liturgy of St James, see André Tarby, La prière eucharistique de l’église de Jérusalem. Théologie historique 17 (Paris: Beauchesne, 1972); John D. Witvliet, ‘The Anaphora of St James’, in Essays on Early Eastern Eucharistic Prayers, ed. Paul F. Bradshaw (Collegeville, Minn.: The Liturgical Press, 1997), 153–72.
6 For an introduction to Jerusalem’s liturgy during this period, see John F. Baldovin, S. J., Liturgy in Ancient Jerusalem. Grove Liturgical Study 57 (Nottingham: Grove Books, 1989).
7 Michel van Esbroeck, ‘La lettre de l’empereur Justinien sur l’Annonciation et la Noël en 561’, Analecta Bollandiana 86, nos. 3–4 (1968): 351–71; idem, ‘Encore la lettre de Justinien. Sa date: 560 et non 561’, Analecta Bollandiana 87, nos. 3–4 (1969): 442–4.
8 See Sidney H. Griffith, ‘The Church of Jerusalem and the “Melkites”: the Making of an “Arab Orthodox” Christian Identity in the World of Islam (750–1050 CE)’, in Christians and Christianity in the Holy Land: From the Origins to the Latin Kingdoms, eds. Ora Limor and Guy G. Stroumsa (Turnhout: Brepols, 2006), 175–204.
9 Alexei A. Dmitrievskii, Древнѣйшіе Патріаршіе Типиконы Святогробскій Іерусалимскій и Великой Константинопольской Церкви. Критико-библіографическое изслѣдованіе (Kiev: Типографія И.И. Горбунова, 1907), especially 77; Miguel Arranz, S.J., ‘Les grandes étapes de la liturgie byzantine: Palestine – Byzance – Russie. Essai d’aperçu historique’, in Liturgie de l’église particulière et liturgie de l’église universelle: Conférences Saint-Serge, XXIIe semaine d’études liturgiques, Paris, 30 juin–3 juillet 1975. Bibliotheca ʻEphemerides Liturgicae', Subsidia 7 (Rome: Edizioni Liturgiche, 1976), 43–72, especially 46; Daniel Galadza, ‘“Les grandes étapes de la liturgie byzantine” de Miguel Arranz, quarante ans après’, in 60 semaines liturgiques à Saint-Serge. Bilans et perspectives nouvelles, eds. A. Lossky and G. Sekulovski (Münster: Aschendorff, 2016), 295–310.
10 For a summary of liturgical Byzantinisation in Jerusalem and the importance of the Sinai ‘new finds’, see Daniel Galadza, ‘Sources for the Study of Liturgy in Post-Byzantine Jerusalem (638–1187 CE)’, Dumbarton Oaks Papers 67 (2013): 75–94; idem, Liturgy and Byzantinization in Jerusalem (Oxford: Oxford University Press, 2017).
11 Robert Ousterhout, ‘Rebuilding the Temple: Constantine Monomachus and the Holy Sepulchre’, Journal of the Society of Architectural Historians 48, no. 1 (1989): 66–78.
12 Alexander Treiger, ‘Unpublished Text from the Arab Orthodox Tradition (1): On the Origin of the Term “Melkite” and On the Destruction of the Maryamiyya Cathedral in Damascus’, Chronos: Revue d’Histoire de l’Université de Balamand 29 (2014): 7–37.
13 See Daniel Galadza, ‘Various Orthodoxies: Feasts of the Incarnation of Christ in Jerusalem in the First Christian Millennium’, in Prayer and Worship in Eastern Christianities, 5th to 11th Centuries, eds. Derek Krueger and Brouria Bitton-Ashkelony (London: Routledge, 2017), 181–209 (193–4).
14 For more on this relationship, see Johannes Pahlitzsch and Daniel Baraz, ‘Christian Communities in the Latin Kingdom of Jerusalem (1099–1187 CE)’, in Christians and Christianity in the Holy Land: From the Origins to the Latin Kingdoms, eds. O. Limor and G.G. Stroumsa (Turnhout: Brepols, 2006), 205–35 (206).
15 Matthew of Edessa, ‘Extraits de la chronique: II. Récit de la première croisade’, in Recueil des historiens des croisades. Documents arméniens. 2 vols. (Paris: Imprimerie impériale, 1869‒1906), 1: 54–5; Pahlitzsch and Baraz, ‘Christian Communities in the Latin Kingdom of Jerusalem’, 207.
16 Pahlitzsch and Baraz, ‘Christian Communities in the Latin Kingdom of Jerusalem’, 207.
17 Johannes Pahlitzsch, Graeci und Suriani im Palästina der Kreuzfahrerzeit. Beiträge und Quellen zur Geschichte des griechisch-orthodoxen Patriarchats von Jerusalem. Berliner Historische Studien 33 (Berlin: Duncker & Humblot, 2001), 257.
18 Pahlitzsch, Graeci und Suriani im Palästina, 330–53; Pahlitzsch and Baraz, ‘Christian Communities in the Latin Kingdom of Jerusalem’, 211.
19 Pahlitzsch and Baraz, ‘Christian Communities in the Latin Kingdom of Jerusalem’, 211.
20 Hugo Buchthal, Miniature Painting in the Latin Kingdom of Jerusalem (Oxford: Clarendon Press, 1957), xxx–xxxi.
21 Jaroslav Folda, Crusader Art: the Art of the Crusaders in the Holy Land, 1099–1291 (Aldershot: Lund Humphries, 2008), 50–6 and 80.
22 Folda, Crusader Art, 32–3; Jaroslav Folda, ‘259. Queen Melisende’s Psalter’, in The Glory of Byzantium: Art and Culture of the Middle Byzantine Era, A.D. 843–1261, eds. Helen C. Evans and William D. Wixom (New York: The Metropolitan Museum of Art, 1997), 392–4. For the contents of the manuscript, see Buchthal, Miniature Painting in the Latin Kingdom of Jerusalem, 139–40 (Appendix III).
23 Athanasios Papadopoulos-Kerameus, ‘I. Τυπικὸν τῆς ἐν Ἱεροσολύμοις ἐκκλησίας’, in Ἀνάλεκτα Ἱεροσολυμητικῆς Σταχυολογίας. 5 vols. (St Petersburg: Kirschbaum, 1891‒8), 2: 1–254. See also Dmitrievskii, Древнѣйшіе Патріаршіе Типиконы, and Gabriel Bertonière, The Historical Development of the Easter Vigil and Related Services in the Greek Church. Orientalia Christiana Analecta 193 (Rome: Pontifical Oriental Institute, 1972), 12–18 and especially 16–17, for discussions of this manuscript. For the St Petersburg folia, see E.E. Granstrem, ‘Каталог греческих рукописей ленинградских хранилищ, 4: Рукописи XII века’, Византийский Временник 23 (1963): 171.
24 ‘Γεωργίου, ἄρχων καὶ κριτὴς τῆς ἁγίας πόλεως καὶ σακελλίου [supra: χαρτοϕύλακος] τὲ καὶ μεγάλου σκευοϕύλακος τῆς ἁγίας Χριστοῦ τοῦ Θεοῦ ἡμῶν Ἀναστάσεως’, Hagios Stavros Gr. 43, f. 152v: Sakellios, skeuophylax, and chartophylax are all titles of distinguished administrative offices charged with preservation and administration of documents and property. See Alexander Kazhdan and Paul Magdalino ‘Sakellarios’, 3: 1828–9; idem, ‘Sakellion’, 3: 1829–30; R.J. Macrides, ‘Chartophylax’, 1: 414–15; Paul Magdalino and Alice-Mary Talbot, ‘Skeuophylax’, 3: 1909–10, in The Oxford Dictionary of Byzantium, eds. Alexander P. Kazhdan and others. 3 vols. (New York: Oxford University Press, 1991).
25 ‘Ἐτυπώθη δὲ τὸ παρὸν τεῦχος κατὰ τὴν τάξιν τῆς ἁγίας Χ[ριστο]ῦ τοῦ Θ[εο]ῦ ἡμῶν Ἀναστάσεως’: Papadopoulos-Kerameus, ‘Τυπικὸν τῆς ἐν Ἱεροσολύμοις ἐκκλησίας’, 252–3.
26 See Athanase (Charles) Renoux, ed. Le codex arménien Jérusalem 121, vol. 2, Édition comparée du texte et de deux autres manuscrits. Patrologia orientalis 36, no. 2 (Turnhout: Brepols, 1971); Michel Tarchnischvili, ed., Le grand lectionnaire de l’église de Jérusalem (Ve–VIIIe siècle). CSCO 188–9 and 204–5 (Louvain: Secrétariat du CSCO, 1959–1960). The original Greek lectionary of Jerusalem from the fourth through to the eighth century has been lost, but these Armenian and Georgian translations have been preserved. For more on the original Greek lectionary manuscripts, see Daniel Galadza, ‘The Jerusalem Lectionary and the Byzantine Rite’, in Rites and Rituals of the Christian East. Proceedings of the Fourth International Congress of the Society of Oriental Liturgy, Lebanon, 10–15 July 2012, eds. Bert Groen and others. Eastern Christian Studies 22 (Leuven: Peeters, 2014), 181–99.
27 See Papadopoulos-Kerameus, ‘Τυπικὸν τῆς ἐν Ἱεροσολύμοις ἐκκλησίας’, α´–θ´; Bertonière, Historical Development of the Easter Vigil, 12–18; Sebastià Janeras, Le Vendredi-Saint dans la tradition liturgique byzantine. Structure et histoire de ses offices. Studia Anselmiana 99/Analecta Liturgica 13 (Rome: Pontificio Ateneo S. Anselmo, 1988), 40; John F. Baldovin, S.J., The Urban Character of Christian Worship: the Origins, Development, and Meaning of Stational Liturgy, Orientalia Christiana Analecta 228 (Rome: Pontifical Oriental Institute, 1987), 80–2.
28 Dmitrievskii, Древнѣйшіе Патріаршіе Типиконы, 66–70.
29 Papadopoulos-Kerameus, ‘Τυπικὸν τῆς ἐν Ἱεροσολύμοις ἐκκλησίας’, 7.
30 Anton Baumstark, Comparative Liturgy, ed. Bernard Botte, trans. F.L. Cross. Rev. edn. (Westminster, Md.: Newman Press, 1958), 111–13; Robert F. Taft, S.J., The Liturgy of the Hours in East and West: the Origins of the Divine Office and Its Meaning for Today. 2nd rev. edn. (Collegeville, Minn.: The Liturgical Press, 1993), 76–80.
31 Papadopoulos-Kerameus, ‘Τυπικὸν τῆς ἐν Ἱεροσολύμοις ἐκκλησίας’, 83.
32 Papadopoulos-Kerameus, ‘Τυπικὸν τῆς ἐν Ἱεροσολύμοις ἐκκλησίας’, 3.
33 Papadopoulos-Kerameus, ‘Τυπικὸν τῆς ἐν Ἱεροσολύμοις ἐκκλησίας’, 161–2.
34 ‘οἱ δὲ Σπουδαῖοι … ψάλλουν ἐκεὶ τὸν κανόνα καὶ πᾶσαν τὴν ἀκολουθίαν καὶ ἀπολύ(ονται), καθώς ἐστιν ὁ τύπος αὐτῶν’. Papadopoulos-Kerameus, ‘Τυπικὸν τῆς ἐν Ἱεροσολύμοις ἐκκλησίας’, 7; Kornelii S. Kekelidze, Іерусалимскій Канонарь VІІ вѣка (Грузинская версія) (Tbilisi: Лосаберидзе, 1912), 265–7.
35 See Chapter 31 of the Life of Sabas, in Kyrillos von Skythopolis, ed. Eduard Schwartz. Texte und Untersuchungen 49, no. 2 (Leipzig: Hinrichs, 1939), 116 (lines 4–8). See also Le grand lectionnaire de l’église de Jérusalem, § 1140, for the feast of the dedication of the Church of the Theotokos of the Spoudaioi on 11 August.
36 Dmitrievskii, Древнѣйшіе Патріаршіе Типиконы, 111–13.
37 Égérie, Journal de voyage, 234–6 (24: 1) and 248–50 (25: 6).
38 Sophrone Pétridès, ‘Le monstère des Spoudæi à Jérusalem et les Spoudæi de Constantinople’, Échos d’Orient 4 (1900–1): 225–28; idem, ‘Spoudæi et Philopones’, Échos d’Orient 7 (1904): 341–8.
39 Barry Baldwin and Alice-Mary Talbot, ‘Philoponos, John’, in Oxford Dictionary of Byzantium, eds. Kazhdan and others, 3: 1657.
40 Papadopoulos-Kerameus, ‘Τυπικὸν τῆς ἐν Ἱεροσολύμοις ἐκκλησίας’, 23.
41 Papadopoulos-Kerameus, ‘Τυπικὸν τῆς ἐν Ἱεροσολύμοις ἐκκλησίας’, 12.
42 Papadopoulos-Kerameus, ‘Τυπικὸν τῆς ἐν Ἱεροσολύμοις ἐκκλησίας’, 17, 18, 23, 99, 147, 190.
43 ‘Καὶ εὐθὺς ὁ πατριάρχης ἵσταται εἰς τὸ σύνθρονον, καὶ ὁ ἀρχιδιάκονος λέγει “Πρόσχωμεν”, καὶ εὐθὺς ἄρξεται ἀναγινώσκειν τοῦτο μεγάλη ϕωνῇ· “Τοῦ ἐν ἁγίοις πατρὸς ἡμῶν Ἰωάννου τοῦ Χρυσοστόμου, λόγος εἰς τὸ ἅγιον πάσχα”, (οὗ ἡ ἀρχή)· “Εἴ τις εὐσεβὴς καὶ ϕιλόθεος” κτλ. Εἶθ᾽ οὕτως μεταϕράσει αὐτον τὸν λόγον ὁ β´ τῶν διακόνων εἰς ἀραβικὴν γλῶσσαν, ὥστε παρακληθήσονται οἱ μὴ εἰδότες ἀναγινώσ(κειν) ῥωμάϊκα [sic], καὶ γίνεται χαρὰ καὶ ἡ ἀγαλλίασις καὶ ἡ ἐυϕροσύνη παντὶ τῷ λαῷ, μικροῦ τε καὶ μεγάλου [sic].’ Papadopoulos-Kerameus, ‘Τυπικὸν τῆς ἐν Ἱεροσολύμοις ἐκκλησίας’, 200. The homily attributed to St John Chrysostom is Sermo catecheticus in pascha, CPG, 4605; J.-P. Migne, ed., Doctores scriptoresque ecclesiae graecae a S. Barnaba ad Bessarionem. PG 59 (Paris: J.-P. Migne, 1862), cols. 721–4; Arabic version: Sinai Ar. 455 (twelfth century), ff. 90–2; BnF, MS ar. 262 (fifteenth century), f. 189v (no. 17). See Gérard Troupeau, Catalogue des manuscrits arabes. Première partie: manuscrits chrétiens, vol. 1 (Paris: Bibliothèque Nationale, 1972), 228.
44 The language Egeria refers to by the term ‘siriste’ may be Christian Palestinian Aramaic and not Syriac. See Égérie, Journal de voyage, 314 (47: 3–4); Scott F. Johnson, Languages and Cultures of Eastern Christianity: Greek. The Worlds of Eastern Christianity, 300–1500: 6 (Burlington: Ashgate, 2015), 4–7.
45 Papadopoulos-Kerameus, ‘Τυπικὸν τῆς ἐν Ἱεροσολύμοις ἐκκλησίας’, 106; Sebastià Janeras, ‘Les lectionnaires de l’ancienne liturgie de Jérusalem’, Collectanea Christiana Orientalia 2 (2005): 71–92 (89).
46 Dmitrievskij, Древнѣйшіе Патріаршіе Типиконы, 74–83.
47 Papadopoulos-Kerameus, ‘Τυπικὸν τῆς ἐν Ἱεροσολύμοις ἐκκλησίας’, 26. See Heinzgerd Brakmann, ‘Zur “Εὐχὴ τῆς καρποϕορίας” in der melchitischen Markos-Liturgie’, Ephemerides Liturgicae 98 (1984): 75–80; Dmitrievskii, Древнѣйшіе Патріаршіе Типиконы, 101, 109. Bertonière, Easter Vigil, 13–14, follows Dmitrievskii.
48 Ousterhout, ‘Rebuilding the Temple: Constantine Monomachus and the Holy Sepulchre’, 71–2.
49 The Prosopographie der mittelbyzantinischen Zeit identifies 267 Nicholases known to have lived between 867 and 1025, but none of them matches Dmitrievskii’s proposed patriarch of Jerusalem. The only figures that bear some resemblance are Patriarch Nikolaos I Mystikos of Constantinople (d. 925, #25885), who ruled twice in Constantinople, Patriarch Nikolaos II Chrysoberges of Constantinople (d. 992, #26019), who is commemorated in diptychs in Messina Gr. 177, and Patriarch Nikolaos II of Antioch (d. 1030, #26124). See F. Winkelmann and others, eds., Prosopographie der mittelbyzantinischen Zeit. 2. Abteilung (867–1025). 8 vols. (Berlin: De Gruyter, 2013), #25885–#26152. Copyists named Basil are known from the period between 867 and 1025, but none of them matches the copyist of the Anastasis Typikon. See the index in Prosopographie der mittelbyzantinischen Zeit. 2. Abteilung (867–1025), 8: 391. Fedalto shows some uncertainty about the period from 932 to 945: Giorgio Fedalto, ‘Liste vescovili del patriarcato di Gerusalemme. I: Gerusalemme e Palestina prima’, Orientalia Christiana Periodica Roma 49, no. 1 (1983): 5–41 (17); See also Papadopoulos-Kerameus, ‘Τυπικὸν τῆς ἐν Ἱεροσολύμοις ἐκκλησίας’, η´; Angelo Mai, Spicilegium Romanum, vol. 10, Synodus Constantinopolitana (Rome: Typis Collegii Urbani, 1844), 16.
50 Papadopoulos-Kerameus, ‘Τυπικὸν τῆς ἐν Ἱεροσολύμοις ἐκκλησίας’, 106.
51 Cited in Bertonière, Easter Vigil, 16, and followed by Brakmann, ‘Εὐχὴ τῆς καρποϕορίας’, 78.
52 See Bertonière, Easter Vigil, 16–17.
53 For more on Patriarch Nicholas, see Pahlitzsch, Graeci und Suriani im Palästina, 138–40.
54 M.A. Venevitinov, ed., Житье и хожденье Даниила руськыя земли игумена, 1106–1107 гг. Православный Палестинскій Сборникъ 3 (St Petersburg: Типографія В.Ө. Киршбаума, 1885), 133; G.M. Prokhorova, ed. and trans., ‘Хождение игумена Даниила’, in Библиотека литературы Древней Руси, vol. 4, XII век, eds. D.S. Likhacheva and others (Moscow: Художественная литература, 1980), 110; John Wilkinson and others, eds., Jerusalem Pilgrimage, 1099–1185 (Farnham: Ashgate, 2010), 168–9. I have revised Wilkinson’s English translation based on the Slavonic text.
55 Venevitinov, Житье и хожденье Даниила, 135–6; Prokhorova, ed., ‘Хождение игумена Даниила’, 112.
56 For an analysis of the liturgical elements here, see Bertonière, Easter Vigil, 48–58.
57 Christopher MacEvitt, The Crusades and the Christian World of the East: Rough Tolerance (Philadelphia: University of Pennsylvania Press, 2008), 120–2.
58 The best surveys of Palestinian monasticism are Derwas J. Chitty, The Desert a City: an Introduction to the Study of Egyptian and Palestinian Monasticism under the Christian Empire (Oxford: Basil Blackwell, 1966); Yizhar Hirschfeld, The Judean Desert Monasteries in the Byzantine Period (New Haven: Yale University Press, 1992); Joseph Patrich, Sabas, Leader of Palestinian Monasticism: a Comparative Study in Eastern Monasticism, Fourth to Seventh Centuries (Washington, DC: Dumbarton Oaks Research Library and Collection, 1995). For a list of these monasteries, see Siméon Vailhé, ‘Répertoire alphabétique des monastères de Palestine’, Revue de l’Orient Chrétien 4 (1899): 512–42; idem, ‘Répertoire alphabétique des monastères de Palestine’, Revue de l’Orient Chrétien 5 (1900): 19–48 and 272–92. For an updated list, including recent archaeological discoveries, see Yizhar Hirschfeld, ‘List of the Byzantine Monasteries in the Judean Desert’, in Christian Archaeology in the Holy Land: New Discoveries. Essays in Honour of Virgilio C. Corbo, OFM, eds. G.C. Bottini, L. De Segni and E. Alliata. Studium Biblicum Franciscanum, collectio maior 40 (Jerusalem: Franciscan Printing Press, 1990), 1–90.
59 Patrich, Sabas, 57–66. See also Siméon Vailhé, ‘Le monastère de Saint-Sabas’, Échos d’Orient 2 (1898–9): 332–41; idem, ‘Le monastère de Saint-Sabas’, Échos d’Orient 3 (1899–1900): 18–28 and 168–77.
60 Dmitrievskii’s description has been compared with photographs of the manuscript taken in July 2012. The total number of extant folios observed in July 2012 was 193, as opposed to 185 described by Dmitrievskii. See Dmitrievskii, Описаніе, 3: 20–65; Clark, Checklist of Manuscripts in St Catherine’s Monastery, Mount Sinai, 11.
61 ‘Τυπικὸν τῆς ἐκκλησιαστικῆς ἀκολουθίας τῆς ἐν Ἱερουσαλύμοις εὐαγοῦς λαύρας τοῦ ὁσίου θεοϕόρου πατρὸς ἡμῶν Σάββα’: Dmitrievskii, Описаніе, 3: 20. For a description of another liturgical Typikon, Codex HAAB Q 740 (thirteenth–fourteenth century) of the Duchess Anna Amalia Library in Weimar, see Diego R. Fittipaldi, ‘The Typicon of Mâr Saba in the XIII Century or What and When to Read in the Monastic Byzantine Liturgy’, Temas Medievales 23 (2015): 89–113.
62 Sinai Gr. 1096, f. 148r; Alexei A. Dmitrievskii, Описаніе литургическихъ рукописей, хранящихся въ библіотекахъ православнаго востока, vol. 1, Τυπικά (Kiev: Типографія Г.Т. Корчакъ-Новицкаго, 1895), 222–3; Gianfranco Fiaccadori, ‘42. Sabas: Founder’s Typikon of the Sabas Monastery near Jerusalem’, in Byzantine Monastic Foundation Documents, eds. John Thomas and Angela Constantinides Hero. 5 vols. (Washington, DC: Dumbarton Oaks Research Library, 2000), 4: 1316.
63 For an explanation of this term, see A.A. Dmitrievskii, ‘Что такое κανὼν τῆς ψαλμωδίας, так нерѣдко упоминаемый въ жизнеописанiи препод. Саввы Освященнаго?’, Руководство для сельскихъ пастырей 38 (1889): 69–73.
64 ‘ἐν τῷ καιρῷ τῆς θείας προσκομιδῆς ἔρχεσθαι μετα τῶν Ἑλληνισταρίων καὶ τῶν θείων μεταλαμβάνειν μυστηρίων’, Life of Sabas, 32, in Schwartz, Kyrillos von Skythopolis, 117. For an explanation of the term προσκομιδή, see Stefano Parenti, ‘Nota sull’impiego del termine προσκομιδὴ nell’eucologio Barberini gr. 336 (VIII sec.)’, Ephemerides Liturgicae 103 (1989): 406–17; Pavlos Koumarianos, ‘Prothesis and Proskomide: a Clarification of Liturgical Terminology’, Greek Orthodox Theological Review 52, nos. 1–4 (2007): 63–102, especially 68–72.
65 ‘Μὴ ἔχειν δὲ ἐξουσίαν μήτε τοὺς Ἴβηρας, μήτε τοὺς Σύρους, ἢ τοὺς Φράγγους λειτουργίαν τελείαν ποιεῖν ἐν ταὶς ἐκκλησίαις αὐτῶν, ἀλλὰ συναθροιζομένους ἐν αὐταῖς ψάλλειν τὰς ὥρας καὶ τὰ τυπικά, ἀναγινώσκειν δὲ τὸν Ἀπόστολον καὶ τὸ Εὐαγγέλιον τῇ ἰδίᾳ διαλέκτῳ, καὶ μετὰ ταῦτα εἰσέρχεσθαι εἰς τὴν μεγάλην ἐκκλησίαν καὶ μεταλαμβάνειν μετὰ πάσης τῆς ἀδελϕότητος τῶν θείων καὶ ἀχράντων καὶ ζωοποιῶν μυστηρίων’. English translation based on Gianfranco Fiaccadori, ‘42. Sabas: Founder’s Typikon of the Sabas Monastery Near Jerusalem’, in Byzantine Monastic Foundation Documents, eds. Thomas and Constantinides Hero, 4: 1316.
66 Michael McCormick, Charlemagne’s Survey of the Holy Land: Wealth, Personnel, and Buildings of a Mediterranean Church between Antiquity and the Middle Ages (Washington, DC: Dumbarton Oaks, 2011), 206–7.
67 ‘ὡς ἀνυστικωτέρους ὄντας καὶ δραστικοὺς ἐν ταῖς πατράσιν αὐτῶν’: Sinai Gr. 1096, f. 149v; Dmitrievskii, Описаніе, 1: 224; Fiaccadori, ‘Sabas: Founder’s Typikon’, in Byzantine Monastic Foundation Documents, eds. Thomas and Constantinides Hero, 4: 1317. The earliest known Syriac liturgical Typika from Mar Sabas Lavra are manuscripts Sinai Syr. 129 (A.D. 1255) and Sinai Syr. 136 (thirteenth century), dated slightly later than Sinai Gr. 1096.
68 Michael Tarchnishvili, Geschichte der kirchlichen georgischen Literatur. Studi e Testi 185 (Vatican City: Biblioteca Apostolica Vaticana, 1955), 62–3 and 69.
69 Sinai Gr. 1096, ff. 25r–129r; Dmitrievskii, Описаніе, 3: 28–55. Although the calendar includes commemorations for every day of the year, commemorations from 21 to 24 March are missing from the manuscript.
70 For an overview of hagiopolite liturgical calendars and their Byzantinisation, i.e. their evolution under the influence of Constantinopolitan liturgical practice, see Daniel Galadza, ‘Liturgical Byzantinization in Jerusalem: Al-Bīrūnī’s Melkite Calendar in Context’, Bollettino della Badia Greca di Grottaferrata, 3rd series, 7 (2010): 69–85.
71 ‘Περὶ τῶν παρασκευῶν καὶ σαββάτων’: Sinai Gr. 1096, f. 19r; Dmitrievskii, Описаніе, 3: 26.
72 Sinai Gr. 1096, f. 55r: Dmitrievskii, Описаніе, 3: 34–5.
73 Dmitrievskii, Описаніе, 3: 21–2 and 24–5. The general order was a development from that of cathedral Vespers in Jerusalem, where Egeria observed the procession to the cross at Golgotha at the end of Vespers. See Égérie, Journal de voyage, 238–40 (24: 4–7).
74 Sinai Gr. 1096, f. 55r: Dmitrievskii, Описаніе, 3: 34–5.
75 ‘Суть же 3 церкви … И ту есть гробъ святаго Савы посредiѣ церквий тѣх трiй, вдалѣе отъ великiя сажень 4; и есть теремець над гробомъ святаго Савы, учинено красно.’ Venevitinov, Житье и хожденье Даниила, 54–5; Prokhorova, ed., ‘Хождение игумена Даниила’, 57–9; Denys Pringle, The Churches of the Crusader Kingdom of Jerusalem: a Corpus. 4 vols. (New York: Cambridge University Press, 1993–2009), 2: 259–60.
76 This last work was edited separately by Dmitrievskii and was later included in the Dumbarton Oaks series on monastic foundation documents; Dmitrievskii, Описаніе, 1: 222–4; Fiaccadori, ‘Sabas: Founder’s Typikon’, in Byzantine Monastic Foundation Documents, eds. Thomas and Constantinides Hero, 4: 1311–18.
77 Dimitris Tsougarakis, ed., The Life of Leontios Patriarch of Jerusalem. The Medieval Mediterranean 2 (Leiden: Brill, 1993).
78 ‘Οἱ γοῦν αὐχοῦντες βίον ὀρθόδοξον, κἂν ἐξ Ἀνατολῶν ὦσι, κἂν ἐξ Ἀλεξανδρέων, κἂν ἑτέρωθεν, Ῥωμαῖοι λέγονται, καὶ κατὰ νόμους ἀναγκάζονται πολιτεύεσθαι.’ G.A. Rhalles and M. Potles, Σύνταγμα τῶν θείων καὶ ἱερῶν κανόνων, vol. 4 (Athens: Τυπογραϕία Γ. Χαρτοϕύλακος, 1854), 451; Patrick Demetrios Viscuso, Guide for a Church Under Islām: the Sixty-Six Canonical Questions Attributed to Theodōros Balsamōn. A Translation of the Ecumenical Patriarchate’s Twelfth-Century Guidance to the Patriarchate of Alexandria (Brookline: Holy Cross Orthodox Press, 2014), 72–3 (response to question 4).
79 Christian Hannick and others, eds., Das Taktikon des Nikon vom Schwarzen Berge. Griechischer Text und kirchenslavische Übersetzung des 14. Jahrhunderts. Monumenta linguae Slavicae dialecti veteris 62. 2 vols. (Freiburg im Breisgau: Weiher Verlag, 2014), 1: xxv–xxxix.
80 ‘Εἰ δὲ καὶ ἔνι Φράγγος, ξενοδοχεῖν τὴν μίαν ἡμέραν καὶ δίδειν εὐλογίαν καὶ ἀπολύειν. Εἰ δὲ καὶ ἀσθενεῖ, κρατεῖν αὐτὸν ἕως οὗ ὑγιάνῃ. Καὶ ὅμως ἐὰν καὶ εἰς τοὺς Φράγγους ἁρμόζῃ, τὸ ἀναπαίειν τὰς τρεῖς ἡμέρας καὶ χρεία ἔνι πρὸς σωτηρίαν ψυχῆς καὶ σώματος, οὕτως γενέσθω. Καὶ ὅμως εἰς πάντας τὸ εὐάρεστον τοῦ θεοῦ ἂς γίνεται· εῖ δὲ μή, μὴ γίνεται τὸ μὴ ἀρέσκον θεῷ.’ Greek text from Sinai Gr. 441 (twelfth century), f. 40v. Slavonic text from Manastir Sveta Trojica Pljevlja, [Serbia], 12 (fourteenth century), ff. 31r–31v, and Nacionalen muzej ʻRilski manastir', [Bulgaria], 1/16 (fourteenth century), f. 40r. See ‘Logos 2/Slovo 2’, in Hannick and others, eds., Das Taktikon des Nikon vom Schwarzen Berge, 1: 142–3 (§ 9). English translation from ‘21. Roidion: Typikon of Nikon of the Black Mountain for the Monastery and Hospice of the Mother of God tou Roidiou’, trans. Robert Allison, in Byzantine Monastic Foundation Documents, eds. Thomas and Constantinides Hero, 1: 425–39 (432 (§ 3)).
81 ‘Οὐ χρὴ δὲ τὸν ξενοδόχον παριδίως τῶν ξένων μοναχῶν ἢ λαϊκῶν ἐσθίειν, εἰ μὴ δ’ ἂν πλείονες εἰσὶν οἱ ἐπιξενούμενοι καὶ θέλει διακονῆσαι τούτους, παρεκτὸς τῶν Φραγγῶν διὰ τὴν τοῦ λογισμοῦ ἀσθένιαν. Καὶ ὅμως καὶ εἰς τούτους, ἐὰν καὶ ὁ λογισμὸς ἀπαντᾷ’. ‘Roidion: Typikon of Nikon of the Black Mountain’, in Byzantine Monastic Foundation Documents, eds. Thomas and Constantinides Hero, 1: 432 (§ 4).
82 See ‘Roidion: Typikon of Nikon of the Black Mountain’, in Byzantine Monastic Foundation Documents, eds. Thomas and Constantinides Hero, 1: 427 and 438, n. B3.
83 See Hannick and others, eds., Das Taktikon des Nikon vom Schwarzen Berge, 1: 48–135; ‘20. Black Mountain: Regulations of Nikon of the Black Mountain’, 1: 377–424 (377 and 383, n. 1). The dating of the Typikon found in ‘Logos 1/Slovo 1’ in Nikon’s Taktikon is not certain, although it may pre-date the crusades.
84 Krijnie Ciggaar, ‘Manuscripts as Intermediaries: the Crusader States and Literary Cross-Fertilization’, in East and West in the Crusader States: Context – Contacts – Confrontations. Acta of the Congress held at Hernen Castle in May 1993, eds. Krijnie Ciggaar, Adelbert Davids and Herman Teule. Orientalia Lovaniensia Analecta 75 (Leuven: Peeters, 1996), 131–51.
85 See Bernard Hamilton, The Latin Church in the Crusader States: the Secular Church (London: Variorum Publications, 1980), 1–17 and 159–87. McCormick, Charlemagne’s Survey of the Holy Land, 176–7, mentions the earlier controversy over the Filioque in Jerusalem, when Michael the Synkellos (c.761–846) was sent to Rome to, among other things, ‘silence the unbridled mouths of the impious Franks (τῶν ἀθέων Φράγγων)’. See Mary B. Cunningham, ed. and trans., The Life of Michael the Synkellos. Belfast Byzantine texts and translations 1 (Belfast: Queen’s University of Belfast, 1991), 56. See also Tia Kolbaba, ‘Byzantines, Armenians, and Latins: Unleavened Bread and Heresy in the Tenth Century’, in Orthodox Constructions of the West, eds. George M. Demacopoulos and Aristotle Papanikolaou (New York: Fordham University Press, 2013), 45–57.