MENOLOGIA OF CYRILLIC EARLY PRINTED LITURGICAL TETRAEVANGELIA ISSUED IN VILNIUS

Summary. Merely four out of 110 Cyrillic early printed liturgical Tetraevangelia were printed in Vilnius. Three of them were issued at Mamonich Printing House (1575, 1600 and ca. 1620) and one at Vilnius Brotherhood of the Holy Spirit (1644). As these four editions were frequently consulted in various book studies and completely neglected in liturgical scholarship, the commemorations of saints and feasts present in Menologia (i.e., in the fixed liturgical calendar) of all of Vilnius Gospels and other typologi-cally homogeneous books were chosen as the subject of this research. This study was based on all Cyrillic early printed liturgical Tetraevangelia, i.e., books issued before the year 1800. Special attention was paid to the three 16 th c. Moscow (so-called anonymous) and the first two Lviv editions (issued in 1636 and 1644), as they are sometimes treated as the origins of Vilnius Gospels. Textual and liturgical analyses of Menologia were the main research methods applied in this publication. The varying number of

twelve months, the presence or absence of saints and feasts, as well as the verbatim correspondence of the names of commemorations and the information on the recitation of the Gospel fragments at the Divine Liturgy have been analysed.The outcomes of the undertaken research have proven that three Mamonich Gospel editions copied the Muscovite liturgical tradition, whereas Vilnius Brotherhood's Tetraevangelion fully reproduced the first Lviv Gospel.This means that one of the three 16 th c.Moscow anonymous Tetraevangelia had served as the origin for the first Mamonich edition, and that the fourth Vilnius Gospel is an accurate copy of the first Lviv Tetraevangelion.Textual variants revealed in Vilnius Gospel editions must be treated as the result of the printers '  Out of 110 Cyrillic early printed liturgical Tetraevangelia, i.e., Gospel editions issued before the year 1800, only four were printed in Vilniusthree times at the Mamonich Workshop (1575, 1600 and ca.1620), and once at Vilnius Orthodox Brotherhood of the Holy Spirit (1644). 1 In most cases, early printed books (including Tetraevangelia) that were issued at the same publishing house and by the same printer or his successors are, as a rule, very similar both typographically and textologically.This opinion also refers to all four Vilnius Tetraevangelia.The splendid design as well as other details of the first 2 Vilnius Gospel edition printed in 1575 3 were reproduced to a great extent by the second and third Tetraevangelia issued in Vilnius, 4 while the Gospel published by Vilnius Orthodox Brotherhood in 1644 5 was completely different from the previous three Vilnius editions in its typographical layout. 6Its typographical peculiarities were closely copied from the Tetraevangelia issued in Lviv. 7extual analysis of several different texts of numerous Cyrillic early printed Tetraevangelia, with special attention being paid to the first two Lviv Gospel editions issued at Lviv Dormition Brotherhood Printing House on 20 October 1636, and at Mykhailo Slozka Workshop on 18 May 1644 indicated the edition that served as the origin for the fourth Vilnius Tetraevangelion.The fol-  lowing texts were examined: the first nine zachalas of the Gospel of Mark (i.e., Mk 1:1-2:22), 8 four Chapter Titles to Gospels, 9 the four Prefaces to Gospels by Bl.Theophylact, Archbishop of Bulgaria. 10The Chapter Titles and the Prefaces always preceded each of the four Gospel books.Thus, it can be stated that the beginning, together with different middle parts of Gospel editions, have been textually examined leading therefore to the same conclusion.The only Tetraevangelion that was issued by Vilnius Orthodox Confraternity on 21 December 1644 reproduced in its different parts the text of the first Lviv Gospel edition, issued at Lviv Dormition Brotherhood Workshop on 20 October 1636.
Lviv Brotherhood, which was the oldest Orthodox Confraternity with the stauropegial rights, ran not only schools, hospitals, orphanages, or homes for the elderly, but also a printing house.Its importance increased with the introduction of the Union of Brest in 1596, as its main goal from this moment was to protect the Orthodox Church.It influenced the activities of other Orthodox Confraternities, including the one in Vilnius, with which it was closely cooperating for a long time.
Vilnius Orthodox Brotherhood of the Holy Spirit was founded in 1584. 11It had the same objectives as Lviv Dormition Confraternity.Thus, it should not come as a surprise that Vilnius Brotherhood in the 1640s preferred to copy the first Lviv Gospel edition, issued by the Dormition Orthodox Brotherhood, 12

8
OSTAPCZUK, Jerzy.Podlinnik vilenskogo (ev'eskogo) chetveroevangelia 1644 g.In Raman Scyapanavich Matulski (ed.).Materialy Mizhnarodnaga Kangresa "500 gadou belaruskaga knigadrukavannya".Chastka 1, XIII Mizhnarondyya kniganzauchyya chytanni.Minsk, 14-15 verasnya 2017 g.Minsk: Nacyanalnaya bibliyateka Belarusi, 2017, p. 291-297.to one of the first three Vilnius Tetraevangelia printed at Mamonich Printing House.There may have been several reasons for this preference.Starting from the first decade of the 17 th century, Kuzma and Luka Mamonich were the main publishers of books for the Greek-Catholic Church, 13 and from the second decade of the 17 th century, the Mamonich Workshop issued books exclusively for use in this denomination. 14Moreover, Mamonich Tetraevangelia -which will be discussed in the next paragraph -closely followed the Muscovite 15 liturgical tradition, while Lviv Gospel editions differed somewhat from it, not only liturgically but textually as well.Printing a Tetraevangelion that reflects the Muscovite traditions would mean spreading 16 these liturgical customs in the lands of the Polish-Lithuanian Commonwealth and thus contributing to their gradual implementation.This would have caused even more diversity within the local liturgical tradition prevailing in the Polish-Lithuanian Commonwealth and its conformity to the Muscovite customs.Th e printing of a liturgical Tetraevangelion for the first time in Vilnius in 1575 was preceded by issuing ten Cyrillic Gospel editions.Seven of them 17 appeared in the lands of Medieval Romania and Serbia.It is hardly possible that they had reached Vilnius and could have served as the source of the first three Vilnius Tetraevangelia issued at the Mamonich Printing House. 18It is worth noting that the Middle Bulgarian and Serbian Orthodox liturgical and textual traditions reflected in these seven Gospel editions differed to some extent from the East Slavonic ones.The three other Tetraevangelia that preceded the printing of the first Vilnius Gospel edition appeared in the lands of East Slavs. 19They were issued in Moscow in 1553/54, 1558/59 and 1563/64.No direct historical evidence proving that one of these three Moscow Tetraevangelia had been used to prepare the first Vilnius Gospel20 edition is known.Luka and Kuzma Mamonich, like those of their immediate Vilnius predecessors, aimed to sell 21 their editions on the Moscow market. 22In order to succeed in their endeavours, they had to follow 23 the Muscovite tradition (including the litur-gical one). 24Therefore, the same feasts and saints that are present in the first three Moscow 25 Tetraevangelia were reflected in all three Mamonich Gospel editions. 26This is most probably why their editions were well received not only in the Grand Duchy of Lithuania but in Muscovy as well. 27The easiest way to succeed on the Moscow book market was to reprint the text of one of the three Moscow Gospels and its liturgical tradition.However, it cannot be excluded that the Gospel28 manuscript, 29  liturgical tradition, could have been used for the preparation of the first Vilnius Gospel edition.
There is evidence that the text from the first Moscow Gospel edition (1553/54) was reprinted in the decade when the first Mamonich Tetraevangelion was issued.It was Vasyl Ciapiński who used this Tetraevangelion as a source for the Church Slavonic text in his bilingual Gospel edition 30 (also known as The first part of the New Testament) issued no later than 1580.He not only reprinted the Moscow Gospel's text but also edited it with the help of the weekday 31 Gospel lectionary (le) of Preslav redaction and manuscripts by adding textual variants in the margins together with information on their origin (i.e., lectionary, Tetraevangelion or Moscow Gospel recently printed). 32n pursuit of success on the target market and in printing various books, the printers had to choose the most appropriate and desirable texts, 33 reprint and edit them, 34 more or less extensively. 35spel editions, there were no printed portraits of Evangelists as their publishers most probably intended to install in Tetraevangelia hand-painted ones (Voznesenskii, Andrei Vladimirovich.Apostol 1564 g. i pervye opyty knigopechataniya v Moskve.p. 48; Kirillicheskie izdaniya Evangeliya XVI veka.p. 44).
All Cyrillic early printed Vilnius Tetraevangelia, i.e., the three issues produced at Mamonich Printing House (1575, 1600 and ca.1620) and one at Vilnius Brotherhood of the Holy Spirit (1644), were chosen as the main subject of the present publication.These four editions were consulted in various book studies and in Gospel textual analyses, as it was already discussed, but they were completely neglected in the liturgical scholarship.Therefore, this research focused on the commemorations of saints and feasts presented in Menologia (i.e., in the fixed liturgical calendar) of these four Vilnius Tetraevangelia.
The objective of this publication is to provide a detailed study of the liturgical tradition reflected in the Menologia of the four Cyrillic Vilnius Gospels as well as in five other editions, i.e., the three so-called anonymous Moscow (issued in the 16 th century) and the first two Lviv Tetraevangelia (printed in 1636 and 1644), treated as their potential origins.
This study was based on all 110 Cyrillic early printed liturgical Tetraevangelia, i.e., books issued before the year 1800 in different parts of Slavia Orthodoxa, i.e., in the Romanian and Serbian lands, in Kyiv, Lviv, Moscow and Pochaiv.
Textual and liturgical analyses of Menologia were the main research methods applied at this publication.The varying number of days in the twelve months, the presence or absence of saints and feasts, as well as the verbatim correspondence of the commemorations' names and information on the recitation of the Gospel fragments at the Divine Liturgy, have been researched.
The outcomes of the undertaken analyses enabled presenting the liturgical traditions of the four Vilnius Tetraevangelia and their relationships with the three Moscow anonymous 16 th century editions and the first two Gospels issued in Lviv.
The Cyrillic early printed Tetraevangelia used in religious services were equipped with a special appendix containing liturgical rubrics for the feasts and commemorations of saints or sacred events, complemented in many cases with additional information on the recitation of the Gospel pericopes.Its second 36 part, the Menologion, which corresponds to the fixed liturgical calendar, was divided into twelve sections, corresponding to the months of the year, and always started with September.All Cyrillic early printed liturgical Tetraevangelia issued by 1652, including the four Vilnius Gospel editions, have an abbreviated menologion.This type of menologion does not contain feasts and commemorations of saints for all of the days in the twelve months, but only for those most important for the Christian tradition from the point of view of the printers or the target users of the Gospels.
A comparison of the number of days in the twelve months attested that the first three Vilnius Tetraevangelia differ from the fourth one.In this aspect, they closely follow the three 16 th century Moscow editions, while the fourth Vilnius Tetraevangelion copies the first Lviv Gospel.As presented in the table below, the numbers of days in the respective months are exactly the same in the three Mamonich editions and in the three 16 th century Moscow Tetraevangelia as well as in the fourth Vilnius and the first Lviv Gospel editions, but no longer in the second one issued by Mykhailo Slozka.

Second Lviv edition
All Cyrillic early printed liturgical Tetraevangelia 37 share a great number of common feasts and saints as well as sacred events in their Menologia.All of the commemorations included in the four Vilnius, the three 16 th century Moscow Gospel editions and in the first Lviv Tetraevangelion amounted to 203. 38All of them are enumerated in the appendix to this publication.This group of commemorations clearly proves that all Cyrillic early printed Tetraevangelia share a common basic liturgical component.
However, some commemorations are included in the first three Vilnius and the three 16 th century Moscow Gospel editions but are absent in the fourth Vilnius and the first Lviv Tetraevangelia.Their presence in the first three Mamonich Tetraevangelia and the absence in the fourth Vilnius Gospel attests that these editions issued in two independent workshops followed slightly different local liturgical traditions, and that the first three Vilnius Tetraevangelia did not serve as the basis for the printing of the fourth one.Among these twelve commemorations, the following nineteen saints and one feast can be listed: -September 2: Our Venerable Father John the Faster, -October 12: Holy Martyrs Probus, Tarchus and Andronicus, 39 -October 20: Holy Great Martyr Artemius {of Antioch}, 40 -November 2: Holy Martyrs Acindynus, Pegasius, Aphthonius, Elpidephorus and Anempodistus, 41 -November 15: Holy Confessors Gurias, Shamonas and Abibus, 42 -December 22: The Forefeast of the Nativity of Christ, -January 3: Holy Prophet Malachias, 43 Holy Martyr Gordius, 44 37 The same concerns Church Slavonic Gospel manuscripts (Loseva, Ol'ga Viktorovna. Russkie mesyaceslovy XI-XIV vekov.Moskva: Pamyatki istoricheskoi mysli, 2001, p. 33-35).
38 The number of saints is higher as sometimes there are several saints mentioned in one commemoration (as on September 10, November 3, January 30) or even a group of saints (as on November 7, December 28 and 29).
39 Their commemoration is missing not only in Lviv and the fourth Vilnius Tetraevangelia but also in all South Slavonic Tetraevangelia.
40 The words put in curly brackets were added to provide supplementary information on the saint or feast.These words were not found in the Menologia of the Cyrillic early printed liturgical Tetraevangelia.
41 Their commemoration is missing not only in the Lviv and the fourth Vilnius but also in all South Slavonic Tetraevangelia.
42 Their commemoration is missing only in Lviv and the fourth Vilnius Tetraevangelia.43 This commemoration is missing only in Lviv and the fourth Vilnius Tetraevangelia.44 This commemoration is missing only in Lviv and the fourth Vilnius Tetraevangelia.
-January 9: Holy Martyr Polyeuctus,45 -April 22: Our Venerable Father Theodore of Sykeon,46 -June 25: Holy Righteous Martyr Febronia {of Nisibis},47 -July 17: Holy Great Martyr Marina.48There are even more commemorations that can be found in the fourth Vilnius and the first Lviv Gospel editions but are absent in the first three Vilnius and the three 16 th century Moscow Tetraevangelia.Their presence in the fourth Vilnius Gospel edition and their absence in the first three Mamonich Tetraevangelia also attests that these editions from two independent workshops follow slightly different local liturgical traditions, and that the first three Vilnius Tetraevangelia could not have served as the basis for the printing of the fourth Vilnius edition.Among these thirty-seven commemorations, the following thirty-five saints and three groups of saints (one consisting of 45 persons), as well as nine feasts, can be listed: - The Forefeast of the Theophany, 50 -January 4: The Forefeast of the Theophany, -January 5: Holy Martyr Theopemptus and Theonas and Venerable Syncletica, -February 1: The The Forefeast of the Procession of the Precious and the Life-giving Cross of the Lord, -August 14: The Forefeast of the Dormition of the Theotokos, Holy Prophet Michaias, The Translation of the Precious Relics of our Venerable Father Theodosius of the Kyiv Caves.59Nine out of these commemorations60 were already introduced in earlier Gospel editions, i.e., in Moscow Tetraevangelion issued in 1606.It is clear that the Moscow Gospel editions issued in 1606, 1617, 1627, 1628 and 1633 did not influence (at least directly) the first Lviv61 Gospel which served as the origin for the fourth Vilnius Tetraevangelion.This fact can be proven by the differences in the verbatim correspondence of the names of commemorations.For example: -on December 21, the Commemoration of Saint Peter, Metropolitan of Kyiv, has the following formula въ тои же день иже въ свѧтꙑхъ ѿца нашего петра митрополита новаго 62 чюдотворцa вьсеѧ рꙋсии in the Moscow Tetraevangelia issued between 1606 and 1633, while, in the first Lviv Gospel, only свѧтаго ѿца нашего петра митрополита киевскаго appears, -on February 12, the Commemoration of Saint Alexis, Metropolitan of Kyiv, uses the following formula въ тои же день преставлениѥ иже въ свѧтꙑхъ ѿца нашего алеѯѣѧ митрополита всеѧ рꙋсии чюдотворца in the Moscow Tetraevangelia issued between 1606 and 1633, while, in the first Lviv Gospel, only свѧтаго ѿца нашего алеѯіѧ митрополита киевскаго appears, -on May 9, the Commemoration of the Translation of the Relics of Saint Nicholas from Myra to Bari is outlined with the following formula пренесениѥ честныхъ мощей иже въ ст҃ ыхъ оц҃ а нашего николы ѿ миръ въ баръ градъ in the Moscow Tetraevangelia issued between 1606 and 1633, whereas, in the first Lviv Gospel, only пренесениѥ честныхъ мощей ст҃ го оц҃ а нашего николы appears.It is worth noting that in the four Vilnius and the three 16 th century Moscow and in the first Lviv Gospel editions, the Commemoration of the Holy Martyr Sophia and her three daughters Faith, Hope and Love (September 17) is missing. 63All these eight closely researched early printed Tetraevangelia belong to the group of the East Slavonic Gospel editions.Thus, it should not be surprising that most of the South Slavonic Saints,64 such as Arsenius, Archbishop of Serbia (October 28), Sava, the first Archbishop of Serbia (January 12), Symeon of Serbia, the New Myrrah-flowing (February 13) and Father John of Rila (October 19) are omitted.These saints were introduced into East Slavonic early printed Tetraevangelia in later editions, i.e., Saint Sava in 1637, Saint Symeon in 1653, Saint Arsenius and John of Rila in 1685.
It is worth noting that East Slavonic Saints and sacred events started to appear in greater numbers in Gospel Menologia, beginning with the Moscow Tetraevangelion issued in 1606.In all older East Slavonic early printed 62 Or московскаго in the three Moscow Gospel editions issued in 1627, 1628 and 1633.63 For the first time, they were introduced into Gospel Menologia in the second Lviv Tetraevangelion issued by Mykhailo Slozka in 1644 and for the second time in Moscow Gospel edition issued in 1653, together with the inclusion of the full Menologion.
Tetraevangelia, 65 only two 66 commemorations of East Slavonic Saints can be found, i.e., the Repose of Prince Vladimir (July 15) 67 and Slaying of Saints Boris and Gleb (July 24). 68It was the first Lviv Tetraevangelion that for the first time 69  Based on the data presented above on the commemorations of saints and feasts in the first three Vilnius Tetraevangelia and the three 16 th century Moscow Gospel editions, it is clearly noticeable that they are very similar from the liturgical point of view.It was only the textual analysis of the Menologion that revealed some variant readings in the verbatim correspondence of the commemorations and thus pointed out the numerous 70 differences between them.These textual variants displayed in the table below do not exclude the assumption that the printers of Mamonich Workshop applied one of the three 16 th century Moscow Tetraevangelia as their source.They prove the fact that printed text was subject to the printers' revision, which introduced many changes.Textual analysis of the Menologia presented in the fourth Vilnius and the first Lviv Gospel editions proved that the Tetraevangelion printed by Vilnius Orthodox Brotherhood copied its original very accurately.This fact is proven by only two commemorations revealed in the textual analysis of these editions which are presented in the table below.the four Prefaces to Gospels by Bl.Theophylact, Archbishop of Bulgaria. 75The outcomes of these textual analyses have proven that Mamonich Tetraevangelia, in all the researched parts, are textologically homogenous with the Moscow socalled anonymous Gospel editions.All differences in the verbatim correspondence of the commemorations revealed in the Menologia have to be treated as the result of the printers' text revision.

APPENDIX
The Saints and Feasts Included in All Vilnius, the Three 16 th Century Moscow, and the First Lviv Gospel Editions September 1 The Beginning of (the Indiction, that is) 76
text revision.A full list of all 203 commemorations present in the Menologia of the four Vilnius Tetraevanalia was added to this study.

7
BONDAR, Nataliya.Vzaemovplyvy kyrylychnykh vydan' Evangelii druhoї pol.XVI-pershoi pol.XVII st.viln'nyus'kogo ta l'vivs'kogo druku.p. 110-111.It is not the only early printed book issued in the 17 th c. in Vilnius that serves as an example of the Ukrainian printing tradition's influence on the Vilnius'.Typographical analysis of various early printed books from the Vilnius Printing houses of the Orthodox Brotherhood, Academy and Basilian Order, carried out by Ina Kažuro proved their close typographical dependence on the Ukrainian books (Kažuro, Ina.The Ukrainian tradition of Vilnius Book Printing (the 16 th -17 th c.).Presentation from the International Research Conference Francysk Skaryna and the Renaissance book culture.Skaryna's Little Travel Book turns 500.Vilnius, September 22-23, 2022).

TABLE NO .
1: The Number of days in twelve months Forefeast of the Meeting of our Lord God and The words marked with parentheses were found only in a few Gospel editions.He is mistakenly described as катанскаго instead of славꙗнскаго (SERGII (SPASSKII) Archiepiskop.Polnyi mesyaceslov vostoka.T. II: Svyatoi Vostok.Ch.I.Moskva: Pravoslavnaya Enciklopediya, 1997, p. 43).In the 16 th century manuscript of Psalms with Tetraevangelion stored at SS. Cyril and Methodius National Library in Sofia (No. 7), he is described as ст҃ го кѵрила философа и оучителꙗ словенскаго (f.123v,13-14).The words in brackets are not present in all of the researched early printed Cyrillic Gospels editions.In this case, words "in the city of Vilnius" are present only in the fourth Vilnius Tetraevangelion.
had included in its Menologion several East or South Slavonic Saints, i.e., Saint Paraskeva, Petka of Tarnovo; Saint Cyril, Teacher and Baptist of Slavs and Bulgarians; Holy Martyrs Antony, John, and Eustathius of Vilnius; the Translation of the Precious Relics of the Holy Martyrs Boris and Gleb, in Holy Baptism called Romanus and David; the Repose of Saint Theodosius and Saint Anthony of the Caves in Kyiv.Only one commemoration, i.e., the Translation of the Relics of Theodosius of the Kyiv Caves (August 14), included in the first Lviv Tetraevangelion, never appeared in any of Moscow Gospel editions, in contrast to all Lviv, Kyiv, Pochaiv and the fourth Vilnius Tetraevangelia.

TABLE NO .
2: Textual Readings of Mamonich and 16 th century Moscow Tetraevangelia

Month and day Readings in the three Mamonich Tetraevangelia Readings in the three 16 th century Moscow Tetraevangelia
This reading is confirmed in all Lviv Gospel editions and the fourth Vilnius Tetraevangelion.** This reading is also confirmed in all Lviv Gospel editions and the fourth Vilnius Tetraevangelion. *

TABLE NO . 3 :
Textual Readings of the fourth Vilnius and the first Lviv Gospel editions

Month and day Readings in the fourth Vilnius Tetraevangelion Readings in the first Lviv Tetraevangelion
the New Year Memory of our Venerable Father Symeon the Stylite 2 Holy Martyr Mamas 3 Holy Hieromartyr Anthimus Our Righteous Father Theoctistus 77 4 Holy Hieromartyr Babylas Holy Prophet and God-Seer Moses 78 5 Holy Prophet Zacharias, Father of (Saint John) the Forerunner 6 The Commemoration of the Miracle of the Archangel Michael at Chonae 79 7 80 The Forefeast of the Nativity of the Theotokos Holy Martyr Sozon 8 The Nativity of our the Most Holy Lady the Theotokos Tetraevangelia (OSTAPCZUK, Jerzy.Oglavlenie Evangeliya ot Ioanna v staropechatnykh kirillicheskikh bogosluzhebnykh chetveroevangeliyakh. p. 119; OSTAPCZUK, Jerzy.Oglavleniya Evangeliya ot Luki v staropechatnykh kirillicheskich bogosluzhebnykh Evangeliyakh tetr.Tekstologicheskaya kharakteristika, p. 150; 155).9 Holy (and Righteous) Ancestors of God Joachim and Anna 10 Holy Martyrs Women Menodora, Metrodora and Nymphodora 11 (Our) Venerable (Mother) Theodora The Saturday before the Exaltation (of the Holy Cross) The Sunday before the Exaltation 13 The Consecration of the Church of the (Holy) Resurrection of Christ (our God) Holy (Hiero)martyr Cornelius, the Centurion The Forefeast of the Exaltation of the Holy Cross 81 14 The (Universal) Exaltation of the Holy and Life-giving Cross (of God) 15 Holy Great Martyr Nicetas The Saturday after the Exaltation The Sunday after the Exaltation 16 Holy Martyr Euphemia 20 Holy Great Martyr Eustathius, and those with him 22 Holy Hieromartyr Phocas 23 The Conception of the Honourable/Holy 82 (Prophet and) Forerunner (and Baptizer of the Lord) John 24 Holy Protomartyr (and Equal-to-the-Apostles) Thekla 26 Repose of the (Holy Apostle and) Evangelist John the Theologian 28 Our Righteous Father Chariton the Confessor 29 Our Venerable Father Cyriacus the Anchorite 83 30 Holy Hieromartyr Gregory of Greater Armenia Holy Apostle James of Alphaeus 85 11 Holy Apostle Philip, one of the Seven Deacons 81 The Forefeast of the Exaltation of the Holy Cross is missing in all South Slavonic Tetraevangelia, and in Moscow Gospel editions issued from 1637 until 1681.Our Venerable Father Theophanes, the Confessor On the Sunday after the 11 th day of this month/On the following Sunday we celebrate the Memory of the Holy Seventh (Ecumenical) Council Holy Martyr Longinus, the Centurion (who stood at the Cross of the Lord) Holy Apostle and Evangelist Luke Our Venerable Father Hilarion, the Great Our Father among the Saints Abercius, Bishop (of Hierapolis) Holy Apostle James, Brother of the Lord according to the flesh Holy Martyr Arethas and those with him Holy Martyrs and Notaries Marcian and Martyrius 86 Holy (and Glorious) Great Martyr Demetrius The Commemoration of (the Great and Fearful) Earthquake November Holy Wonderworkers and Unmercenaries Cosmas and Damian 87 Holy Martyrs Acepsimas, the Bishop and (those with him) Joseph the Presbyter and Aeithalas the Deacon The Dedication of the Church (of the Great Martyr George) in Lydda, where the precious body (of the Saint Great Martyr George) is placed Our Venerable Father Joannicius, the Great Holy (Hiero)martyrs Nicander, Bishop of Myra, and Hermas the Presbyter 88 Our Father among the Saints Paul, Patriarch of the Constantinople (the Confessor) 16 Holy Apostle and Evangelist (of Christ) Matthew 17 Holy (Father) Gregory, the Wonderworker 21 The Entrance into the Temple of our the Most Holy Lady the Theotokos (and Ever-Virgin Mary) 23 Our Fathers among the Saints (Bishop/Bishops) Amphilochius, of Iconium, and Gregory (Bishop) of Agrigentum 24 91 Holy (Great)martyr Catherine Holy Martyr Mercurius 25 Our Venerable Fathers and Hieromartyrs Clement, the Pope of Rome, and Peter of Alexandria 92 27 Holy (Great) Martyr James, the Persian 28 Our Venerable Father and Confessor Stephen the New 30 Holy Apostle Andrew, the First-Called December 4 Holy Great Martyr Barbara Our Venerable Father John of Damascus 5 Our Venerable (and Godbearnig) Father Sabbas (the Sanctified) 6 Our Father among the Saints Nicholas, (the Archbishop of Myra in Lycia, the Wonderworker) 9 The Conception by Saint Anna (of the Holy Theotokos) 10 Holy Martyrs Menas, Hermogenes (and) Eugraphus 93 12 Our Venerable Father Spyridon the Wonderworker, bishop of Trymithous 94 13 Holy (Great) Martyr(s) Eustratius, (Auxentius), and those with him/them 17 Holy Three Youths (Ananias, Azarias, and Misael) and Holy Prophet Daniel The Sunday of the Holy Forefathers The Saturday before the Nativity of Christ The Sunday before the Nativity of Christ 20 Holy Hieromartyr Ignatius of Antioch the God-bearer 22 Holy (Great) Martyr Anastasia (Pharmakolitria) 95 25 The Nativity in the Flesh of our Lord, God, and our Saviour Jesus Christ 26 The Synaxis of the Most Holy Theotokos The Saturday after the Nativity of Christ The Sunday after the Nativity of Christ 91 These commemorations (on November 24) are missing in all South Slavonic Tetraevangelia.92 Martyrs Clement, the Pope of Rome, and Peter of Alexandria are missing in all South Slavonic Tetraevangelia.27 Holy (Apostle and) Protomartyr (and Archdeacon) Stephen 28 Holy 20,000 Martyrs burned in Nicomedia 29 Holy 14,000 Infants slain for Christ (by Herod) (in Bethlehem) 30 Holy Martyr Anysia Holy (Martyr) Zoticus January 1 The Circumcision according to the Flesh of our Lord and God and Saviour Jesus Christ Memory of our Father among the Saints Basil the Great The Saturday before the Epiphany/Theophany The Sunday before the Epiphany/Theophany 2 Our Father among the Saints Sylvester, Pope of Rome 4 The Synaxis of the Holy Seventy Apostles 6 The Theophany of the Lord and God and our Saviour Jesus Christ 7 The Synaxis of Honoured and Glorious Prophet Forerunner and Baptist (of Lord) John The Saturday after the Epiphany The Sunday after the Epiphany 10 Our Father among the Saints Gregory of Nyssa 96 11 Our Venerable Father Theodosius, the Cenobiarch 12 Holy Martyr Tatiana 13 Holy Martyrs Hermylus and Stratonicus 14 Our Holy Fathers slain in (Sinai and) Raithu 15 Our Venerable Fathers Paul of Thebes and John Calabytes 16 Veneration of the Precious Chains of Holy Apostle Peter 17 Our Venerable and God-bearing Father Anthony the Great 18 Our Father among the Saints Athanasius and Cyril, (Archbishops) of Alexandria 19 Our Venerable Father Macarius of Egypt 97 20 Our Venerable and God-bearing Father Euthymius the Great 21 Our Venerable Father Maximus the Confessor 22 Holy Apostle Timothy Holy Martyr Anastasius {of Persia} 23 Holy Hieromartyr Clement, (Bishop of Ancyra) and (Holy Martyr) Agathangelus 25 Our Father among the Saints Gregory the Theologian 27 The Recovery of (Precious) Relics of Our Father among the Saints John Chrysostom 28 Our Venerable Father Ephrem the Syrian 98 29 The Translation/Recovery of Relics of the Holy Hieromartyr Ignatius the God-bearer 96 Saint Gregory of Nyssa is missing in all South Slavonic Tetraevangelia.97 Father Macarius of Egypt is missing in all South Slavonic Gospel editions.98 Father Ephrem the Syrian is missing in South Slavonic Tetraevangelia.
83 Father Cyriacus the Anchorite is missing in all South Slavonic Tetraevangelia.84TheProtection of our Most Holy Lady the Theotokos is missing in all South Slavonic Tetraevangelia.85ApostleJames of Alphaeus is missing in all South Slavonic Tetraevangelia.These commemorations (on November 7) are missing in all South Slavonic Tetraevangelia.These commemorations (on November 11) are missing in all South Slavonic Gospel editions.93Martyrs Menas, Hermogenes and Eugraphus are missing in South Slavonic Tetraevangelia.94 Father Spyridon, bishop of Trymithous, is missing in all South Slavonic Tetraevangelia.95 Martyr Anastasia is missing in all South Slavonic Gospel editions.