1845. September. NB. Above this inscription, cut into the plate of the miter are two cross-bars, and to the right of them a trikyrie, and to the left a dikyrie, under the inscription is a lion, as the emblem of the evangelist Mark. Student Peter Solovyev successfully painted in his life in new and old Cairo (11 images representing views, copies with icons and excerpts from manuscripts)39. The same Solovyev painted miniatures from a manuscript collection on parchment, compiled before 1242 and stored in the treasury of the Sinaitic court in New Cairo: 1. Prophet Elijah in the cave, fed by a raven. 2. Annunciation. 3. Поклонение волхвов. 4. Mother of God on the throne, praying with outstretched hands. b. St. Archdeacon Stefan with Kadil. 6. St. apostle Paul on the seat 7. Portrait of the Greek king Michael Paleologus. 8. Portrait of Tsar John Paleologus. 40 I'm talking about my occupations during my stay in new and old Cairo and in the Sinaia courtyard. Bowing to St. мощам в патриаршей церку, вместе с комментарие бережливо хуронася два отрывочка из греческого Евегалия Марка (chap. 9, st. 14, 16, 16, 20, 21, 22; ch. 10, st. 23, 24, 29), I took these leaves in his cell and looked at them carefully41. They are written on thin and transparent crimson-purple parchment, in beautiful gold large letters. My dear Petr Solovyov made them like him, as mentioned above42. And I, as an experienced paleographer, judging by the type and quality of the writing in these passages and other paleographical signs, concluded that the complete Gospel of Mark, from which these leaves remain, was written at the end of the fifth century and was used during the worship service on holidays, and was written down then с древнего, быть может, подлинника Евгения Марка. Upon returning to Jerusalem, I wrote a discussion about those excerpts. It is placed in my teaching on Holy Scripture43. When they brought to my cell the sermons and writings of the Alexandrian patriarch Gerasim, written in the smallest and illegible Greek handwriting on long sheets, my eyes burned, I strained and read a few words, which seemed to me worthy of attention by the heading. His sermon in the light Resurrection of Christ was rewritten and translated into Russian. Other words that I read suggested to me that the patriarch Gerasim is not vitiated, but a scholastic who crushes concepts and expresses them dryly and colorlessly? for example: instead of simply saying, what is repentance, he preliminarily interprets what is due. Subject to astronomy is the starry sky. The underlying art of construction is wood. The subject of repentance is repentance for sins. At the beginning of the second word it is said that the Pharisees and the tax collectors are not like the twins of Phares and Zara.
During my journey through Sinai I made the following essays: 1. The edge of the Gulf of Sues with an indication of the ancient seabed, which is now dry, the boundaries of the ebb and flow near Sues and my path from this town to Ayun Musa along the dry bottom of it. 2. Location of the disappeared city of Feran. 3. Essay on Mount Zerbala from the Slaf Valley. 4. View of the Rutaibe Gorge near the Sinai Monastery. 5. Drawing of the walls of the Sinai monastery and the plan of the local cathedral church. 6. Two photographs from an ancient manuscript containing the Old Testament incomplete and the New Testament complete. 7. Essay on the rock of Bethramva, now Rabbah. 8. Plan of the Temple of the Savior at the very top of Sinai. 9. Sketches of Mount Roteb and the Holy Peak of Sinai, as seen from the heights of Roteb. 10. Essay on Mount Zerbala from the Lyakhdar Valley. 11. Panorama of the entire Sinai Peninsula and a sketch of Mount St. Anthony beyond the Red Sea. Student Solovyov drew (49 views and plans * 55, between which and the following) 1. Mosaic image of the Transfiguration of the Lord in the altar of the Sinai cathedral church*56. 2. The image of the Lord And (Jesus) Christ in growth from the gold-written weekly Gospel of the Greek of 715. 3. The image of the Mother of God in growth without the baby, from the same place. 4. Full-length image of the Evangelist Matthew, from the same place. 5. The image of the Evangelist Mark in growth, from the same place. 6. Full-length image of the Evangelist Luke, from the same place. 7. Full-length image of the Evangelist John, from the same place. 8. The image of St. Peter of Galatia, from the same place. 9. Drawing of 12 zodiacs and the seed of the planets around the earth from the handwritten printing house of Cosmas the Indo-diver of the 9th century, which is in the library of Sinai. 10. A drawing of the earth around which the moon and the sun revolve, from the same place. 11. Twelve months in the form of angels moving the constellation, from the same place. 12. An astronomical drawing showing how the rays of the sun directly and indirectly illuminate different areas of the earth, including our Dnieper region, from the same place. 13. View of the inhabited earth; above it is the firmament in the form of an arc, below it is the ocean, from the same place. 14. View of the earth illuminated by the sun from the east and west; under it the ocean, from there. 15. View of the land with the seas and oceans washing it; the firmament is above it, and the Lord is above the firmament, from there.
36. Sketch of the ocean surrounding the earth, from the same place. 17. Drawing of the earth, now inhabited, with its seas and four winds, with the ocean flowing around it, with the oceanic continent on which people lived before Noah's flood, and with paradise in the east, from the same place. 18. Full-length face of the Evangelist Matthew, presenting his Gospel to John Chrysostom. From a manuscript Gospel on glassine in the library of the Sinai Monastery. 19. Faces of Tsar Constantine Monomakh and Tsarinas Zoya and Theodora from the manuscript of the same library*57. Student Krylov, with the help of our Arabic translator Fadlalla Saruf, reviewed and described all the Arabic manuscripts in the monastery library and, in addition, made several extracts from the Greek and Slavic manuscripts that I had indicated to him. Among the numerous Arabic manuscripts*58 the following are remarkable: In the section of the Holy Scriptures The Pentateuch translated from the Hebrew. It was written for Abdullah Emir el-Muymenin el Maimun in Baghdad in 205 AD of Mohammed (790 or 827 AD). Prophets. Manuscript on paper in 4° 1358. An interpretive psalter on paper in a small sheet, translated from Greek by Abdullah ibn Fadel, written in 6741 = 1233. Psalter on paper in 4°. It was written by a certain German in 1274. The other half of this manuscript contains sayings of the fathers, texts of Holy Scripture on various theological subjects, and several lives of saints. The gospel in Arabic and Greek was written on paper in 395 Arabic (980 Christian). The Four Gospels on glassine in 4° minori, written by the priest Peter, brother of Abba Thomas in 1377 from Alexander the Great, that is, in the year 1066 Christian. Explanatory Gospel on paper in sheet 6736 = 1228. Gospel on paper in 4° 6762 = 1254. Gospel on paper in 4°, in two copies. Both were written in 6789 = 1281. Gospel on paper in a smaller sheet, 6793 = 1285. It was read by Bishop Joachim of Bethlehem in the days of Bishop Eusebius of Sinai (1575-1584). Gospel on paper in 4°, 6795 = 1287. Gospel on paper in 4°, with the month-word 6820 = 1312. The Apostle and the Psalter on paper in 4° majori, written in beautiful handwriting in 6996 = 1488. In the department of liturgical books Paremeinik with an explanation of church hymns on paper in 4°, 6730 = 1222. Paremeinik and Synaksar on paper in 4° 6746 = 1238. Manuscript on paper in 8° contains: a. 11 Sunday morning gospels, at the end of which is added in Arabic: The writing of Bishop Joseph on Mount Sinai; b. canons for each Day, canons for saints, feasts and penitentials, and c. months. A prayer book on paper, written in the monastery of St. Anthony in the year 1009 of the martyrs (in 1293), on the 7th day of the month of Amshir.
The existence of Arabic, Syrian and Georgian manuscripts in the Sinai monastery, written in different places and in different centuries, from the ninth to the seventeenth, proves that Orthodox monks and Christians came to worship and lived in this monastery, speaking Arabic, Syrian and Georgian. So, not only Athos, but also Sinai is a place of the whole people. Orientalists should go here to study the centuries-old Arabic writing and to compile Arabic paleography, which has not yet appeared anywhere else.
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