Manuscript No. 27: Ritual Book, A.D. 1807
- Manuscript No. 27: Ritual Book, A.D. 1807
- Uniform title
- Date Created
- 1807 A.D.
- Armenian Manuscripts
- The MS is a defective copy of the Ritual Book (Mashtots’). According to the table of contents (fols. 241-242), the codex originally comprised 28 chapters, including the table of contents (chapter 37) and the scribe’s colophon (chapter 38). Currently, chapters 1 and 2 and the beginning of chapter 3 are missing. In the table of contents, these chapters comprised: the Introduction to the contents of the codex; Admonition to priests and adults who follow the Christian faith; and the Commentary on the holy sacraments of baptism and confirmation, composed by the vardapet Georg Erznkac’I (ca. 1350-1416). (For a copy of the latter text see Jerusalem MS 998 in Pogharian, Mayr Ts’uts’ak, 3:610).The principle divisions of the codex are as follows:Fols. 1-8v. [Commentary on the sacraments of Baptism and Confirmation, composed by the vardapet Geord Erznkac’I] (The beginning of the text is missing).Fols. 8v-9. Colophon, dated A.D. 1807.Fols. 10-35v. Canon of baptismFols. 35v-41v. Canon of confirmation of the baptized child.Fols. 42-45v. Canon for the presentation of a forty-day-old child.Fols. 45v-52. Canon of the benediction of the token of marriage.Fols. 52v –58. Canon for the blessing of the nuptial crown.Fols. 58-59v. Canon for exchanging crosses at the wedding.Fols. 59v-74. Canon of the benediction of marriage.Fols. 74v-78. Canon of the removal of the nuptial crown.Fols. 78-81. Canon of second marriage.Fols. 81-83v. Canon for women in difficult labor.Fols. 84-96. Canon for praying over sick people.Fols. 96v-99. Canon of confession of sick people.Fols. 99v-107. Canon for the administration of Holy Communion.Fols. 107-109. Canon for the sick nearing death.Fols. 109-114v. Canon for the expiration of the soul.Fols. 114v-147. Canon of the burial of a layman.Fols. 147-153. Canon of the second day burial of a layman.Fols. 153-157. Canon of the seventh day of burial of a layman.Fol.s 157-172v. Canon of the burial of a child.Fols. 173-176. Canon of the second day of a burial of a child.Fols. 176v-180. Canon of the seventh day of a burial of a child.Fols. 180-185. Canon of the fortieth day and anniversary of the burial.Fols. 185-187. Benediction of salt.Fols. 187v-188. Benediction of votive Agape or Dominical table.Fols. 188v-189v. Canon for the benediction of ecclesiastical vestments and other objects.Fols. 190v-191. Benediction of a new book.Fols. 191-191v. Canon of blessing of incense.Fols. 191v-193. Canon of benediction of chalice and paten.Fols. 193-193v. Canon for warding off natural calamities.Fols. 194-196. Prayer for the healing of demoniacs.Fols. 197-238. Prayers for married couples.Fol. 238v. Prayer for a time of drought. (Fols 239-240v are blank).Fols. 241-242. Table of contents of the Ritual Book. (Fol. 242v is blank).Fol. 243-243v. Colophon; lacuna at the end.
- Text in exquisite notragir, written in one column of 18 lines. Subtitles and opening lines of text in bolorgir, and large erkat’agir initials throughout the codex. Twenty-nine quires of 8 leaves each, numbered with the letters of the Armenian alphabet written in bolorgir in the lower margin of the page.
- According to a colophon on folios 8v-9, he writing of the book was completed on Ovdan 16 (= January 30) in A.D. 1807. It was written at Surat in India by the priest/scrie Zak’ariaTer Petrosian Jughayec’i. The scribe’s name is also mentioned in two inscriptions (fols. 99 and 172v), together with the name of Melk’on Ptgheants’ of New Julfa (See Ter Yovanianc’, Patmut’iwn, 1:139), but the latter’s relationship to the scribe is unknown. We learn from another colophon (fol. 243-243v), which has a lacuna at the end, that the scribe Zak’aria donated the MS to the church of Surb Astuatsatsin (Holy Theotokos) in New Julfa, where he received his ordination into the priesthood.There are no inscriptions indicating the later history of the codex, except for the stamp of a seal on fol. 10, whose inscription reads: K’RISTOSI TER TSARAY MATT”EOS 1828 (Servant of Christ the Lord, Matt’eos 1828). We can perhaps safely assume that Matt’eos owned the book.A notice on the inside front cover indicates that Dr. Minasian purchased the book from Mrs. Antonian on June 19, 1954, for 150 rials.
- 243 folios
- 20x14.5 cm.
- Binding note
- Rebound, 19th century half-calf, with brown calfskin and yellow marbled paper sides over pasteboards. Squares only at fore-edge. Spine has four false bands, blind-tooled with a simple leaf design and outlined with a gold-tooled fillet. “CYRIL” gold-tooled on spine. Faded red edges.This is not the original binding of the textblock, but is a remboitage. Text of blue paper appears to be stab-sewn; a piece of paper was glued onto the spine, and the entire textblock was then glued into this previously used case binding.
- Condition note
- The MS is in a good state of preservation. Folios are missing at the beginning and end of the book. The scribe has paginated the codex, totaling 464 pages. Because several sets of numbers have been inadvertently repeated, we have renumbered the leaves, now totaling 243 folios.
- Illustrations note
- The codex is illustrated with two headpieces, one full-page illustration, five marginal ornaments, and seven decorative initials. The illumination in this MS is an amalgam of Armenian traditions and European conventions. The headpieces (fols. 10 and 42) are laid out according to Armenian tradition: |e| lines, with square knots filling the boxes formed by the intersection of the framing lines. At the top are leafy finials flanking a central plamette. The influence of European book illustration is most pronounced in the drawing of the vegetal motifs which fill the frame – fol. 10, a band of floral buds, and fol. 42, a fleshy vine. The handling of inks in these drawings is foreign to the medieval tradition. The lines are feathery, and free pink and gray washes produce a smoky, atmospheric effect. The leaves and vines have a convoluted, almost fleshy vitality. On fol. 42, the vine thrusts up out of the frame to join the leaf palmette above in an expression of independent life which is out of character with the decorative role of these motifs in the Armenian tradition.The Baptism scene (fol. 10v) is an ink drawing. The extensive use of hatching suggests that it is modeled on a European engraving. Christ stands in the river, blessing John, who half kneels on the bank, supporting himself on his staff and extending a cup (?) toward Christ. On the far bank a very somber angel holds drapery, probably Christ’s robes. The figure stops rather abruptly at the knees, without quite conveying the impression that he is kneeling. A dove descends from a bright opening in the cloudy sky. This is all set in a landscape including distant hills a building, and a tree. The artist had considerable difficulty n controlling the source of light, and in modeling the bodies.The two headpieces are accompanied by marginal ornaments with floral designs. Of the remaining three marginalia, one is formed of tulips (fol. 46v), one is a cross surmounted by a crown (fol. 53), and one is heraldic type of cross with four equal petal-shaped arms radiating from a small central circle. The seven decorative initials are bird-form letters drawn in black ink and dray shading.
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- public domain