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Realization vs. Standard: Commemorative Meals in the losif Volotskii Monastery in 1566/67 Ludwig Steindorff Those who work on the history of the losif Volotskii monastery 75 miles northwest of Moscow know the Eparkhial'l1oe sobral1ie (the Diocesan Collection ) in the manuscript depository of the State Historical Museum at Moscow as one of the most important collections of relevant sources since it forms a part of the former library of that monastery, which was founded by losif Sanin in 14791 Beside readings from the Bible, liturgical books, and patristic literature, we find a number of memorial registers (sil1odiki), Donation Books (Vkladl1ye kl1igi), and Books of Feasts (Kormovye kl1igi), i.e., those sources which refer to the role of the monastery as a receiver of donations and center of liturgical commemoration2 While some of these manuscripts were frequently used by researchers, one of them has hardly been taken into account so far3 Manuscript no. 417 (683) is described as "Rule for meals and the commemoration of the living and the dead, 1565, 80 (15 cm x 10 cm), Russian cursive uncial. 38 folios. The ending is lost" ("Ustav 0 trapeze i pominanii zhivykh i umershikh, 1565 g., 80 (15xl0), russkii beglyi ustav. 38 1. Okonchanie utracheno ,,).4 The description of the contents is limited to the remark that feasts 1 The latest monograph on the history of the monastery is by Tom E. Dykstra, Russian Monas!ic Culture: "]osephism" and the losifo-Volokolamsk Monastery 1947- 1607 (Munich: Otto Sagner, 2006 [~Slavistisch e Beitrage 450]). A table of all known monks from the monastery was published by him: "Inocheskie imena v Moskovskoi Rusi i problemy identifikatsii ikh obladatelei (na materiaIe istochnikov losifo-Volokolamskogo monastyria , 1479-1607)," in lmenoslov: lstoricheskaia semantika ill1eni. Vypusk 2, ed. Fedor Uspenskii (Moscow: Indrik, 2007), 238-98. 2 For the typology of the whole complex of sources, see Ludwig Steindorff, "Commemoration and Administrative Techniques in Muscovite Monasteries," Russian History /Histoire Russe 22: 4 (1995): 433-54; L. Shtaindorf [Ludwig Steindorff], "Sravnenie istochnikov ob organizatsii pominaniia usopshikh v Iosifo-Volokolamskom i v TroitseSergievom monastyriakh v XVI v.," Arkheograficheskii ezhegodnik za 1996 god (Moscow: Nauka, 1998), 65-78, esp. 67-69. 3Cosudarstvennyi istoricheskii muzei, Eparkhial'noe sobranie [hereafter ClM, Eparkh. sobr.], no. 417 (683). 4 T. V. Dianova, L. M. Kostiukhina, and I. V. Pozdeeva, "Opisanie rukopisei biblioteki Iosifo-Volokolamskogo monastyria," Knizhnye tsentry Drevnei Rusi: losifo-Volokolamskii Rude & Barbarous Kingdom Revisited: Essays in Russian History and Culture in Honor of Robert 0. Crummey. Chester 5. L. Dunning, Russell E. Martin, and Daniel Rowland, eds. Bloomington, IN: siavica Publi shers, 2008, 23 1-49. 232 LUDW IG STEINDORFF and donations are enumerated in the order of the calendar, beginning from September 1. As pointed out in the description, all persons mentioned in the entries are closely linked to the monastery, and the entries offer information about the food. So at first glance it looks as if the manuscript was an early variant of the extant Kormovaia kniga from the Iosif Volotskii monastery, which was composed in about 1581, and which, in the form of a calendar, indicates the dates of kormy (festive meals in memory of donors or their relatives), registers the dona tions on the basis of which the kormy were established, and contains instructions about food and beverage. The annual commemoration by a korm was normally bound to the donation of at least 100 rubles or corresponding real estate or movable goodsS But a more detailed analysis of the manuscript will prove that it is a unique example of a new source type, previously unknown , which supplies new information about the memorial practice in the monastery. The book starts on folio 2:6 "In the year 7075, on September 1, on the Feast of St. Semion, which fell on a Sunday. In the trapeze [refectory], the following food was served ..." ("Leta 7000 sem'desiatogo piat0 90 mesiatsa sentiabria v 1, pamiat' prepodobna ottsa Semiona, prilochilos' v nedeliu. V trapeze estva..."). A description of the food served for luncl1 follows: bread, pirogi, shchi, eggs, but, as explicitly noted, no kolachi. The brethren drank kvas which had been prepared from grain. Even from this short quotation it is obvious that the organization of the text is different from that of a Book of Feasts (Kormovaia kniga). The Book of Feasts is a normative text; it is not bound to a certain year, but it indicates the dates of commemorative meals as they fall every year. Here instead the manuscript refers exactly...

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