Libmonster ID: BY-3057
Author(s) of the publication: E. L. Nemirovsky

There is a well-known saying: "Books have their own destiny." The fate of books is of considerable interest to the history of culture, especially those whose content and form did not correspond to long-established ideas. The path of such publications to the reader is not always smooth. The content of the first printed books was, with few exceptions, familiar and well-known, and their form imitated the appearance of manuscripts. But even in the history of traditional books (in terms of content and form), critical moments periodically occurred.

Old printed publications with a circulation of 1.5 - 2 thousand copies. The number of copies sold was estimated at a rate that was determined by the socio-political situation and transport opportunities in the country. Rather quickly, although in a small number of copies, publications crossed the borders of ethno-linguistic territories. The length of active life of these books was determined by a number of factors. Textbooks failed especially quickly. Children who learned to read and write from them sometimes did not treat them with special respect. Most of the circulation of such publications died within 20-30 years. Only single copies that were previously exported abroad were preserved. There they lay on the shelves of libraries and waited for their time, which came when scientists began to take an interest in them. Similarly, the fate of ephemeris developed, the content of which is closely related to the social and political life of the era. These are, as a rule, small-volume leaflets, calendars, eulogies to the ruling persons. The life of books intended for liturgical practice was longer. But even then there came a time when the publication lost its previous functionality. Over time, the font graphics changed, the spelling was clarified, and new editions of the same work appeared. The reforms of Patriarch Nikon in the 1650s led to the withdrawal from circulation of liturgical books of the XVI-first half of the XVII century, which were then used only in Old Believer circles.

For books that have lost their functional significance, the first 50 to 100 years after that are most dangerous. They lie in chests, throw them away, use them as wrappers. Gradually, these publications become rare. And then bibliophiles become interested in them. In the 19th century, many Slavic-Russian old printed books were brought out of oblivion and saved by the efforts of such collectors as F. A. Tolstoy, I. N. Tsarsky, I. P. Karataev, V. M. Undolsky, A. I. Khludov, and others. Large personal libraries mostly end up in state book repositories. This is where books gain new functionality. As historical and cultural monuments, they become the subject of study. The fate of books can be identified by owner's and contribution records, and for a later time - ex-libris, seals and stamps of bookstores and libraries. In the XVI - XVII centuries, almost every change in the status of a book was recorded on its pages. Here you can find the names of the owners, the dates of purchase and sale, information about the places where these acts were committed, and data on prices 1 . Recently, specialists have been making sure that records are recorded

1 For more information, see: Lebedev A. N. Inscriptions on old books, Moscow, 1895.

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on the pages describing manuscripts and old printed books, the publication of which is now activated 2 .

These remarks are necessary to make clear the aspect of our story about the fate of the publications of the great Russian enlightener, the first printer Ivan Fedorov. He was born around 1510. There is reason to believe that he studied at the University of Krakow. This is evidenced by the inscription " Johannes Theodori Moscus "("Ivan Fyodorovich Moskvitin"), found in the university book, which recorded the names of persons awarded a bachelor's degree. In the 1550s and early 1560s, the first printer worked in an anonymous Moscow printing house, which published at least seven editions: three Quatrains, two Psalters,a lenten and colored Triodion. They do not specify who, where, or when printed them. But their Moscow origin is proved by scientists 3 .

The creation of printing in Moscow was part of the reforms undertaken by the Elected Rada, the government circle under the young Tsar Ivan IV .4 In 1563, a state printing house was founded in Moscow, headed by deacon Nikolo-Gostunskaya. churches in the Kremlin Ivan Fedorov. On March 1, 1564, the first dated Russian printed book, the Apostle, was published. The afterword states that it was published by Ivan Fedorov and Pyotr Timofeev Mstislavets. Between August 7 and October 29, 1565, they also published two editions of the Chapelbook. Soon both first printers were forced to leave Moscow, the reasons for which there are different opinions. Fyodorov later wrote that there were people in Moscow who "for the sake of envy plotted many heresies, although they would turn good into evil and completely destroy God's work... From the land and patronymic and from our family banished and in other countries unknown preseli " 5 .

The printers went to the Grand Duchy of Lithuania, whose eastern and southern lands were inhabited by Russians, Belarusians and Ukrainians who professed Orthodoxy and spoke East Slavic languages. A new printing workshop was founded in Zabludovo, the estate of Hetman G. A. Khodkevich. The Teaching Gospel was published there in 1569 and in 1570. Psalter with the Book of Hours 6 . Then Fedorov moved to Lviv, where in 1573 he founded the first printing house in Ukraine. In 1574, the Apostle and the first East Slavic printed textbook, the Alphabet, were published in it. The last years of the first printer's life and activity are connected with Ostrog, the estate of Prince K. K. Ostrozhsky. There were published the Alphabet of 1578 with parallel Greek-Slavic texts, the New Testament and the Psalter of 1580, "The Book, a collection of the most necessary things, in short, quickly for the sake of finding the New Testament in the books" of 1580 (the first alphabetical index in Russian history), " Which is a short time from the old centuries description " 1581 (the first Russian calendar and the first separate edition of a poetic work), finally, the Ostrog Bible 1581 (the first complete edition of the Slavic translation of Holy Scripture) 7 . In the last year of his life, Fyodorov traveled to Krakow, Vienna, and possibly Dresden. Relatively recently, his letter from Vienna dated July 23, 1583 to the Saxon Elector Augustus was found.

It deals with the multi-barrelled mortar with interchangeable parts invented by the first printer: the invention is not accidental, because the first printer cast

2 Pozdeyeva I. V., Kashkarova I. D. Lerenman M. M. Catalog of books of the Cyrillic press of the XV-XVII centuries. Moscow, 1980; Pozdeyeva I. V. Collection of old printed books of the XVI-XVII centuries from the collection of M. I. Chuvanov. Catalog. M. 1981.

3 Гераклитов О. До питания про початок московського друкарства. Bibliologichni visti, 1925, N 1-2, p. 93-97; Zernova A. S. Nachalo knigopechataniya v Moskve i na Ukrainy [The beginning of book printing in Moscow and Ukraine], Moscow, 1947; Protas'eva T. N. Opisanie pervopechatnykh russkikh knigi. In: U istokov russkogo knigopechataniya [At the Origins of Russian Book Printing], Moscow, 1959, pp. 155-196; Tikhomirov M. N. Nachalo knigopechataniya v Rossii. - In the same place, from 9-40.

4 Nemirovskiy E. L. Vozrozhdenie knigopechataniya v Moskve [The emergence of book printing in Moscow]: Ivan Fedorov, Moscow, 1964.

5 the Apostle. Lviv. 1574, ll. 260-260ob.

6 Nemirovskiy E. L. Ivan Fedorov v Belorussii [Ivan Fedorov in Belarus], Moscow, 1979.

7 Nemirovskiy E. L. Nachalo knigopechataniya na Ukrainy [The beginning of book printing in Ukraine], Moscow, 1974; Isayevich Ya. D. Pershodrukar Ivan Fedorov i viniknennya drukarstva na Ukrainii. Львiв. 1975.

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guns and generally owned many crafts. He died on December 5, 1583 and was buried in the Onufriev Monastery in Lviv.

So, 12 publications are known, which are the work of the first printer. They are kept in libraries, archives and museums of many cities around the world. Lists of surviving copies of these publications have been compiled more than once 8 . But they quickly become obsolete, because not even a year passes without new copies being discovered. As of July 1, 1984: The Apostle of 1564-in 61 copies, first ed. The second (also 1565) edition - in five, the Teaching Gospel-in 44, the Psalter with the Book of Hours - in three, the Apostle of 1574-in 96, the Alphabet of 1574-in two, the Alphabet of 1578-in two, the Psalter and the New Testament of 1580-in 68, "Book" - in 15," Three months " - in one, Ostroh Bible - in 275 copies. A total of 573 copies of Ivan Fedorov's publications. These figures primarily confirm what was said above about the rarity of textbooks. The ABCs of 1574 and 1578 were recently discovered in foreign book repositories - at Harvard (USA, a copy was first found in Rome in 1927), in London (England), Gotha (GDR) and Copenhagen (Denmark). Chapels and Psalters were also used to teach literacy. Hence the rarity of the 1565 and 1570 editions. The only copy of the first edition of the Chapel of 1565 is located in Brussels. Three of the five surviving copies of the second edition of this book also reside in foreign libraries - in Copenhagen, Cambridge, and London. In England, there is also one of the three surviving copies of the Psalter with the Book of Hours. The leaflet "Which of the Month" has been preserved in a single copy. But the first printer probably produced much more such volatile publications. It remains to be hoped that some of them will be found someday.

Security does not depend on the format. The small-format New Testament of 1580, printed in the eighth part of the page, is known in 68 copies, and the large - format (in the fourth part) Psalter of 1570-in only three. Other observations relate to the circulation of publications. It is not known how many copies Fyodorov printed his books. For the first time in a Russian book, the circulation is indicated in Apostolus 1597 by Andronik Timofeev Nevezhey, a disciple of the first printer.: "And these books are printed together a thousand and fifty." The Apostle of 1564 and 1597 are two editions of the same work in the same edition. They are separated in time by 33 years - not such a long period for the XVI century. The conditions of preservation of publications have not changed much during this time. Therefore, it can be assumed that their circulations are proportional to the number of surviving copies. So far, only 26 copies of the 1597 Apostolus9 have been discovered . This means that the circulation of the first dated Moscow printed book exceeded 2 thousand copies. And the Apostle of 1574, the first Ukrainian printed book, was printed, apparently, with a huge circulation of 4 thousand copies at that time. This conclusion can be supported by a reference to later publications. Since 1620, the archive of the Moscow Printing Yard has been preserved, in the documents of which there is accurate information about the circulation of publications. For example, the Apostle of 1621 was printed by Nikita Fyodorov Fofanov in the amount of 1039 copies, and the Apostle of 1623 - by Kondrat Ivanov in the amount of 1065 copies .10 The first of these editions is preserved in 22, the second - in 30 copies 11 . As you can see, these numbers are of the same order as for the Apostle of 1597.

The owner's and contribution notes on the pages of Ivan Fedorov's publications are of interest. Almost every old-printed book contains entries left by its owners or readers. The high cost of books made it necessary to carefully record their transfer from hand to hand, the change of owners. The fact of sale was confirmed

8 Preliminary list of old printed editions of the Cyrillic font of the second half of the XVI century. In: To help compilers of a Consolidated catalog of Old printed editions of Cyrillic and Glagolitic fonts. Issue 4. Moscow, 1979; Nemirovskiy E. L. Opisanie i svobodny katalog izdaniya Ivan Fedorov [Description and consolidated catalog of publications by Ivan Fedorov]. In: Kniga. Research and materials. Vol. 47, Moscow, 1983, pp. 98-102.

9 Preliminary list of old printed editions of the Cyrillic font of the second half of the XVI century, p. 39.

10 TSGADA, f. 1184. op. 1, d. 2, l. 2; d. 3, l. 357.

11 Preliminary list of old printed editions of the Cyrillic font of the first quarter of the XVII century, In : In aid of compilers of the Consolidated Catalog of old printed editions of the Cyrillic and Glagolitic fonts. Issue 4. Moscow, 1982, pp. 41, 44.

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witnesses. The seller indicated on the pages of the book that it was sold "cleanly and completely", gave an obligation to eliminate any misunderstandings related to the purchase: the buyer "clean up everything", "do not deliver a loss" 12 . On the pages of old printed books, you can also find records that have nothing to do with their content or with their existence in society - notes of a chronicle nature, a family chronicle. Writing materials were expensive at that time. Therefore, blank pages and fields were used to record memorable events. Entries made shortly after the book was released from the print shop describe the areas in which it was distributed and the nature of its distribution.

The researchers noted that the surviving copies of the Apostle of 1564 have few contributions and ownership records of the XVI century. The oldest of them are made in 1565, October 26, 1570 and in 1575 13 . In 1570, the Apostle presented the Icon to the monastery in the Moscow Kremlin "Monk Sergei, who in the world was Semyon Saveliev's son, a psalmist of the Annunciation". The following chronological records refer to the 90th years of the same century. Perhaps the records of the sixteenth century in old printed books are rare? No, it's not! Moscow publications published before the Apostle, in the 50s and early 60s, have a lot of such entries. Thus, on the copies of the narrow-rift Tetraevangelium around 1553, we found inserts of 1559, 1563, 1566, 1568, and 1569 made in various regions of the Russian state .14 It was argued that this circumstance reflects the distrust of readers to the books of Ivan Fyodorov and that "in the 60s - 80s, the attitude towards hopeless, pre-Fedor publications differed from the attitude towards the first books of Ivan Fyodorov... There is reason to assume that in the 60s and 80s of the 16th century a large section of Old Russian society, especially churchmen, viewed the Fyodorov and post-Fyodorov printed publications with distrust and even hostility. " 15
However, this opinion is erroneous, as evidenced by the contribution notes on copies of the Apostle of 1574. The oldest of them was made on June 10, 1574, less than 4 months after the publication of this edition. Known entries 1575, 1576, 1578, 1580, 1592, 1593 16, while some of them appeared within the Russian state. In February 1576, fate threw the Lviv Apostol to the far North. This book "Grigory Denisov son of Kotelnikov" was placed "in the house of the Resurrection of Christ and the Life-giving Trinity and Archangel Michael the Archangel in Vondoksu" 17 . In 1578. "Vasily Grigoriev son of Shevelev" was presented by the Apostle in 1574 "to the Church of the Transfiguration of the Lord God of our Savior Jesus Christ in the Yaroslavl district in the Prince Ivanov Mikhailovich Glinskovo fatherland" 18 . In 1580, "Abbot Iosaph gave this book glagolemuyu Apostol tetr printed for two rubles for the wake of his soul" to the Svir Monastery, lost in the forests between Lake Ladoga and Lake Onega 19 .

The question arises: why did the reader treat the Apostle of 1564 with distrust (as A. S. Demin claims) and with sympathy for the second, identical edition of this book? The point here, of course, is not in relation to the book, but in other conditions of its distribution. Apostol 1564-the brainchild of the state printing house. The print run did not go on public sale, but it was distributed partly free of charge, and partly at no cost.-

12 Lebedev A. N. UK. soch., p. 25-26.

13 Dolgova S. R. A unique copy of the Apostle of 1564. In: Kniga. Research and materials. Vol. 27. M. 1973, p. 176; Labyntsev Yu. A. The first edition of Ivan Fedorov and Pyotr Timofeev Mstislavets in the collection of the State Library named after V. I. Lenin. - Ibid., vol. 47, pp. 181-183.

14 Nemirovskiy E. L. Vozrozhdenie knigopechataniya v Moskve [The emergence of book printing in Moscow]. 149 - 150, 176 - 177, 196 - 198.

15 Demin A. S. Russkie staropechatnye poslesloviya vtoroi poloviny XVI V. Russian Old Printed Afterwords of the second half of the XVI century In: Russkaya staropechatnaya literatura (XVI - first quarter of the XVIII century). Tematika i stilistika predloviy i poslesloviy [Russian Old Printed Literature (XVI - first quarter of the XVIII century)].

16 Nemirovskiy E. L. Nachalo knigopechataniya na Ukrainy [The beginning of book printing in Ukraine], pp. 45-48.

17 Saltykov-Shchedrin State Public Library (GPB), XVII. 11. 11.

18 State Library of the USSR named after V. I. Lenin( GBL), N 4357.

19 Ibid., No. 1355.

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at a high price, without profit - "for what I have become". The same thing happened later with the publications of the Moscow Printing Yard; and on them, early contributions are very rare. The Apostle of 1574, on the contrary, was printed in Fyodorov's personal printing house and immediately entered the market. Its distribution was commercial in nature.

A similar situation developed with the books of the first Moscow anonymous printing house, which may have belonged to the priest of the Annunciation Sylvester, one of the leaders of the Elected Rada. The conclusion can be supported by an analysis of the records on the surviving copies of the Teaching Gospel of 1569, printed in Zabludovo. This book was openly sold in the marketplaces of the Grand Duchy of Lithuania. The oldest contribution was made in February 1570, 11 months after the book was published. And here is the entry inscribed on the Teaching Gospel within the Russian state: "In the summer of 7088 (1580), Semyon Anikeyev son and Maxim Yakovlev son of the Stroganovs placed this book of the Explanatory Gospel in the house of the Holy Trinity on Sylva" 20 . In 1578, the Stroganovs 'library of industrialists contained 208 books of 84 titles, including 27" Gospels of Sunday's Printed Explanatory Texts in Dest " 21 . These could only be copies of the Fyodorov edition. Until 1569, the Teaching Gospel was not published at all. And after 1569 it was published only around 1580 in Vilna in the printing house of Vasily Garaburda. The Stroganovs 'library probably also contains a copy of the Teaching Gospel, which at the beginning of the 17th century belonged to the Church of the Annunciation; 80 years later," Soli Vychegotskoy posatsky man Ivan Rozdiakonov "put the book in the" Sretensky Novodevichy Monastery " 22 .

Other copies of the Teaching Gospel also came to the Russian state. One of them has an entry on it: "In the summer of 7090 (1586), on the 13th day of the fourth month of March, Priest Ivan gave this book to the house of the Most Pure Theotokos... the new image of the New Virgin Monastery in the city of Kazan is a gospel to the liking of Peter and the monk Meremyana, that they should be remembered by the priest all the days on liteekh and litorgeekh, and that the priests will be at the Most Pure Theotokos and remember them all the days without fail " 23 . There are known copies of the Teaching Gospel of 1569, which were found in 1589 in Novgorod and in 1610 in Ustyug24 . So, both the Apostle of 1574 and the Teaching Gospel of 1569 were distributed in the Russian state soon after their publication.

The same can be said about the Ostrog Bible. In the 70s of the XVI century, through the Lithuanian ambassador M. B. Garaburda, Prince K. K. Ostrozhsky asks Ivan IV to send him a correct list of the Slavic Bible. The king grants this request. The list of the Genadiev Bible, created in Novgorod at the end of the 15th century, brought to Ostrog, forms the basis of the 1581 edition. In the preface to it, the prince stressed that the original edition was received "from the pious and in Orthodoxy fairly illustrious Sovereign and Grand Duke John Vasilyevich of Moscow." A certain number of copies of the Ostrog Bible were sent to Moscow immediately after its publication. In the same year, 1581, when the book was published, Ivan IV presented it to the English merchant J. P. Morgan. Gorse. This specimen is currently in the British Museum. There is other evidence. In the handwritten additions to one of the copies of the Ostrog Bible made in the 30s of the XVII century in Kholmogorakh, it is stated that " many of these books were not printed by a single factory and were brought by the great Russian people to the reigning city of Moscow for the sake of those who believe in Christ and were scattered in all cities and . The validity of the statement is proved by a large number of currently known facts.

20 Library of the USSR Academy of Sciences (BAN), 39.2.5.

21 Bogdanova N. G. Book riches of the Stroganovs in 1578 In: Series bibliologicum in honor of A. I. Malein. Pg. 1922, pp. 281-283.

22 Gorfunkel A. Kh. Catalog of books of the Kirillov press of the 16th-17th centuries. l. 1970, p. 17.

23 GPB, I. 1. 19 a, ll. 1 - 7 2- th account.

24 State Historical Museum (GIM), Schap. 8; State Historical Archive of the Karelian ASSR, ruk. N 46.

25 GBL, N 1461.

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the time of entries made on copies of the Ostrozheka Bible in the XVI-early XVII centuries within the Russian state.

In what circles did Fyodorov's publications exist? First of all, among the clergy. This is understandable, given the content of these books. It is characteristic, however, that Fyodorov did not publish the actual liturgical books that were used in liturgical practice, such as the Octoechos, Triodion, and Minei. All of his books were meant to be read. And to read at that time in Russia were able and loved. Among the owners and contributors who left notes on the pages of the first printed publications, there are peasants, merchants, artisans, slobozhans, clerks and clerks. Peasants often gave books to churches and monasteries. Here, for example, is a characteristic entry of 1628 on the Apostle of 1574: "Maxim Timofeev, a peasant from the village of Shukhobalova, placed this book in the church of Semion Yerusalimsky, a kinsman of the Lord in the flesh, in the village of Semyonovskoye, in the message of the life-giving Trinity of the Sergius Monastery. And he gave a ruble for that Apostle. " 26 This was also done by merchants. On a copy of the Apostle dated 1574 there is an entry: "In the summer of 7086 (1578), on the 21st day of May, the Apostle Tetr laid this book of words in the Church of the Transfiguration of our Lord and Savior Jesus Christ in the Yaroslavl district in the Prince of Ivanov Mikhailovich Glinskovo, the fatherland of the many-sinned servant of God Vasily Grigoriev son Shevelev. And who will be priests and deacons in the church at the Transfiguration, and these books will not be taken out of the church, neither to the priest, nor to the deacon, nor to the clergy of the church, nor to the disciples after it, do not count, but keep that book all the days in the church for the sake of divine singing. And whosoever taketh this book out of the church, or whosoever maketh disciples to learn from it, let him also be anathema. " 27
But the Apostle Fyodorov was least of all intended for " divine singing." Therefore, it also happened that the clergy sold the books of the first printer to the laity. One of the copies of the Apostle of 1574 was presented in 1580 "for the commemoration of his soul" by Abbot Iosaph to the Alexandrovo-Svirsky Monastery. In 1666, the book was "repaired and bound" in the monastery by master Nikifor, about which a corresponding entry was made on its pages. Half a century later, the book was sold. It is described as follows: "This book was sold by the Apostle of the Alexandrov Monastery of Svir, Archimandrite Theodosius, with the brethren of the monastery, to the posadsky man Iakov Matfeyev's son. The entire price is taken in full. And at the behest of Archimandrite Theodosius, the charter was signed by Schemamonk Davyd in the summer of August 7220 (1712) on the 26th day. " 28 The sale was executed, so to speak, on a legal basis. But more often it happened that when selling a book, the old entries were destroyed. There are many such cleaned-up entries in Ivan Fedorov's publications. And one of the copies of the Apostle of 1574 fell from the monastery into peasant hands. At the end of the XVI century, it was located in the Nikolsky Pesnoshsky monastery, which stood among the swamps, not far from the commercial village of Rogacheva. Later, the book passed to Afanasy Savelyev, a peasant of the village. Luchkino-fiefdoms of the Princes of Mezetsky in the Zamoskovsk region. Athanasius wrote several colorful notes on the pages. Here is one of them: "This book... the peasant Ofonasya Savelyeva is old and is called the Apostle. And it must be read all the days it is commanded to read. And we don't read and are lazy. Marya Petrovna, at least you can read it. Read it, don't be lazy, work hard, perhaps read it, Marya Petrovna " 29 . The recording preserved the lively intonation of peasant speech; it was made in the 80s of the XVIII century.

In the peasant environment, they were willing to make entries in the margins of the book that often did not relate to its plot and owners. There are such records on the copy of the Apostle of 1564. The oldest record on it dates back to 1621. Then the Apostle belonged to the Moscow Church of the Sign of the Most Pure Theotokos, on Znamenskaya Street. In 1653, " the printed Apostle Fyodor Fyodorovich Bobarykin laid this book after his brother Afonas Fyodorovich Bobarykin to the church in the Kozme and Demyanu Monastery." Fyodor Fyodorovich himself was illiterate: "I signed this book

26 GPB, I. 1. 21 a .

27 GBL, N 4357.

28 Ibid., No. 1355.

29 BAN, 18.5.7, l. 198ob.

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An apostle at the behest of his sovereign Fyodor Fyodorovich Bobarykin, Evo Spirka Puzanov " 30 . At the beginning of the XVIII century, the following entry was made on it:: "This book of glagolemaya is the Apostle of Ivan Antonov, the son of Seleznev. And Ivan sold this book to the Apostle Ivan Ignatiev, and anyone who will intercede with Ivan cleanses this book, and his Ivan Ignatiev does not know any loss. And I, the son of Eve, signed this book at the command of my father with my own hand. " 31 Later, this book became the property of "the peasant Dmitry Fyodorov's son Shepelev", an inquisitive person who told on the pages of the book about such events that struck him: "In 1744, Genvarya appeared on the 6th day of the star in the sky and set to the west at 8 o'clock and at 7 o'clock in the night: and this star carried behind it a great ray"; "in February 1744, on the 8th day, a star appeared with a ray in the summer east and rose at dawn" 32 . Subsequently, this copy of the Apostle of 1564 got into the collection of the Ukrainian collector I. Y. Lukashevich. In 1870-1872, the collection was acquired for the Department of Manuscripts and Slavic Old Printed Books of the Moscow Rumyantsev Museum. The Apostle of 1564 was already there. And the curator of the Department, A. E. Viktorov, exchanged it for other books at the St. Petersburg Theological Academy. After the Great October Socialist Revolution, the Academy's library was transferred to the M. E. Saltykov-Shchedrin Public Library. This is where this first dated Moscow printed book, which has been in the hands of so many people, is located to this day.

On the pages of Fyodorov's publications, as well as other old printed books, readers made notes to remember wars, fires, eclipses, crop failures, and other events that struck their imagination. On the pages of one of the copies of the Apostle of 1574, there are records about the attack of the Crimeans on Lviv, about the eclipse of the sun, about the high cost in the Polish-Lithuanian Commonwealth: "The fate of God in 1695 of the month of February, day 2 on the meeting of the Lord, the Tatars took a secret to Lviv"; "The fate of God in 1706, but the roads did not beat: bread matzya on gold 14, pshono on 21, oats on pet gold, and voliv para on gold 15, a cow of good on gold 6 " 33 . In the copy of the Ostrog Bible belonging to the Rila Monastery in Bulgaria, there is such an agitated entry: "The monastery of St. John of Rila was opened and burned from the cursed and godless Magogs in the summer of Christ's birth 1778 August 16. Hieromonk Theodosius the Sinner" 34 . In another copy of the same book, there is an entry about the earthquake: "On January 11, 1838, at ten o'clock in the morning, the earthquake was very great and terrible, few mansions did not fall down, and some people came out of their houses for fear, and it lasted for two whole minutes. In Ekorenoslav, this was the case. " 35 Or such an entry: "130 (1622) May 1 number in the night frost pochal beat" 36 .

In the families of peasants, slobodskys and merchants, Ivan Fyodorov's publications were kept as the greatest treasure. They were often passed down by inheritance from father to son, from father-in-law to son-in-law, from uncle to nephew. A copy of the Ostrog Bible, which is now in the Museum of the History of Religion and Atheism in Leningrad, belonged to T. P. Pomazanitsyn at the beginning of the 17th century. August 19, 1618 " Terenteyko Petrov's son Pomazanitsyn sold this book, the Bible, to Pyotr Samsonov's son. I signed Terenteyko with my own hand. " 37 From Peter Samsonov, the book passed to the Shpilkin family, who lived in Moscow, in the Barashskaya sloboda. This book was jealously kept in the family. But at the end of the 17th century, one of the heirs broke the family tradition and sold the Bible to " a foreign son, Fyodor Matfeyev." And another copy of the Ostrog Bible (now in the Library of the USSR Academy of Sciences) belonged to the Danilovs-Semyonovs family in Moscow. The first entry on it was made on June 9, 1661, when the merchant man of the Living room of the hundred (name written-

30 GPB., I. 1. 17 e, l 29sl.

31 Ibid., l. 6ob.

32 Ibid., l. 6 (hereinafter not numbered), 80ob., 81.

33 Isaevich Ya. D. Ivan Fyodorov's Lviv Apostle 1574 In: Kniga. Research and materials. T. 9. Moscow, 1964, p. 63.

34 Library of the Rila Monastery, P-432.

35 Fundamental Library of Simferopol University, N 48272.

36 GBL, N 1443.

37 Museum of the History of Religion and Atheism, Building 719.

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but inaudible) sold the book to Leonti Fyodorov, Bobrovsky's son. It is not known whether Vasily Danilov, who later owned the book, belonged to the Bobrovsky family. Vasily left the following entry on one of the sheets: "This is the book of Vasily Danilov's son,... if someone steals this book by fate or some other unrighteousness, and therefore Christ our god judges us in his righteous and terrible judgment of Christ" 38 . Vasily presented the Bible to his niece and her husband, who immediately remembered his obligations to the donor.: "I received Vanka Semyonov son from his uncle named Vasily Danilov sow the book Bible in the allotment and promised him a promise that his mother was Elena Maksimova's daughter, and in the church Catherine's cousin at mass yes, according to her, we will remember March on the 13th day, and the other memory of Maya on the 21st day, and I will remember". Subsequently, this book was sold for "three rubles and a half".

On the blank pages and margins of Fyodorov's publications, kept for many decades in the same family, records were also made, a kind of family chronicle was kept. Apostol 1564 in the XVII - XVIII centuries. belonged to the Nizhny Novgorod posadsky people Kozhevnikov. The oldest entry on it is not dated, it was made by a half-saint of the XVI century: "This apostle sold the church (hereinafter illegible-E. N.) to protodeacon Alexey, but signed it with his own hand." The Kozhevnikovs got the book at the beginning of the XVII century, when the founder of the family left an owner's note in the margins: "This is the Apostle of Maxim Yakovlevich Kozhevnik"; he died in 1686: "In the summer of 7194 of the month of August, on the 19th day, the servant of God Maxim Yakovlev's son passed away at 1 o'clock in the morning." 14 years later, "the servant of God Elena Elizarova's daughter" died. This may be the wife of Maxim Yakovlevich or his son Ivan. There are no records about Ivan on the pages of the Apostle. But his sons Khariton Ivanovich, who died on September 1, 1716, and Dimitri Ivanovich are remembered. The latter left the following entry in the book:: "This book is the glagolemaya Apostle of the Nizhny Novgorod posadsky man Dimitri Ivanov son of Kozhevnikov to his Grace. And I signed Dmitry Kozhevnikov with my own hand on July 9, 1727." Dmitry Ivanovich wrote on the pages of the book about the death of his aunt ("In 7234 (1726) of the Mayan month, the 9th day of the repose of the servant of God Agripina Maximova in 1726") and his nephews, the sons of Chariton - Athanasius and Simon 39 . In the 19th century, this copy of the Apostle came into the collection of the famous collector, chairman of the Society of Russian History and Antiquities A. D. Chertkov, whose son donated the "Chertkov Library" to the Historical Museum.

Another copy of the same book in August 1768 was "sent as a blessing from the Kaluga merchant Ilya Lebedev to his son." 40 In February 1800, this book belonged to a certain Stepan Danilov. Finally, " on February 3, 1842, this inspired book, called the Holy Apostle, was purchased by Count Dmitry Nikolaevich Sheremetyev of the village of Terekhov by a peasant named Ivan Petrovich Glebov." Family records are also found on the pages of the Apostle of 1574, which belonged to the XVIII century. To Konstantin Kondratyev: "The priest Konstantin Kondratyev had a daughter Anna in 1734... But Nahum, the son of Evo, passed through this book that year. And Priest Constantine signed it with his own hand... And he became a priest Konstantin in 1731. " 41 Later, a copy of the book ended up in one of the Karelian churchyards. Here it was read by Fyodor Andreev, who left a number of entries on the pages: "Fyodor Chel"; "Fyodor pock-marked", "The month of February 12 day Paul the Apostle the book of the Apostle old reads the book Fyodor Andreev pock-marked Korel"; "Fyodor Ondreev reads the book of the Apostle, Fyodor teaches the book".

The copy of the Ostroh Bible for many years belonged to a well-known Levitsky family in Western Ukraine, who got the book at the beginning of the XIX century. The following entry is made about the ancestor of the family on its pages:: "В року 1700 народився Роман Рицар в Биберштайнов Льевгщкий походячий з староруського дворяньства гербу Рогаля, був попом в Пятничанах коло Стрия жив лет 114, умер в

38 BAN, 39.3.18.

39 GIM, Chertk. 134.

40 GBL, N 1351.

41 Scientific Library of Lviv University, III. 14223.

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roku 1814, ako the Orthodox died " 42 . Records tell about the dates of life, activities of five sons of Roman Levitsky, about his grandchildren. Stanislav Levitsky, born in 1830, signed the flyleaf on July 5, 1865. Many recordings were made by his son Roman. The first one is dated October 12, 1900. They are mainly devoted to political events. Например: "Року 1918 повстала Република в Галичини - Украiньска Народна Република. Poles occupied I provlyat nami, 1921 14/10"; " Rumor has it that fr. Andrey Sheptytsky, Metropolitan of viihav to America z vlyadom vlyadnati, Shchobi Galicia recognized as an independent state. 15/10 1921". On April 4, 1930, A. Sheptytsky bought the Bible from R. S. Levitsky for $ 60 and gave it to the Church Museum in Lviv.

The fate of some copies of Fyodorov's publications is associated with the names of people well-known in Russian history. Thus, one of the Apostles of 1564 was bound in the printing house of Fyodorov and was intended to be presented to the tsar. On the top cover of the binding, you can see the coat of arms of the Russian state and embossed in gold letters: "John, by the grace of God ospodar, tsar and Grand Duke of All Russia" 43 . The book, however, was not presented to the tsar. Fyodorov took it with him to Zabludiv and here presented it to the archpriest of the Church of the Assumption of the Virgin Nestor, with whom he was on friendly terms. The first printer lent Nestor a large sum for those times-15 kopecks of Lithuanian pennies and was in no hurry to recover it. Only after Fyodorov's death did his son ask a certain Ganush from Ostrog to collect a debt from Nestor. Nestor sold the copy in question to Lukas Semkevich, who gave it to the Zabludovskaya Church of the Assumption of the Virgin. This is what the entry says: "This book of the apostles is given to the church of the Dormition of the Most Pure Theotokos of Zabludovskaya from the faithful servant of God Lukash Semkevich according to his soul, who asks everything to the clergy of that holy church, so that at prayers and commemorations they also pray for him. And these books were never excommunicated from that worldly temple under the oath of the holy ecumenical seven councils. And this book was given and signed in the summer of the birth of Christ 1602 of the month of November 4 days in the middle by the many-sinned prezviter and khuzhshim priest Nestor, the builder of the same light temple and exarch and protopop pod-lyashsky."

There is a copy of the Apostle from 1574, which underwent the same operation: it was sold by Nestor to one of the parishioners in order to put it in the church .44 This was done during Fyodorov's lifetime. It can be assumed that the first printer gave Nestor a part of the print run for sale and that his debt to Fyodorov stems from this. In the XVIII century, this copy fell into the hands of a peasant of the village of Vassar. Zapolitsy of the Gusitsky volost. At the beginning of the XIX century, it belonged to the famous collector and bookseller A. S. Shiryaev, whose collection entered the Library of the Academy of Sciences.

A copy of the Apostle of 1564 was placed in the Chudov Monastery by Monk Sergei in 1570. In 1697, the book attracted the attention of Peter I; the tsar ordered it to be transferred to the library of the Moscow Printing Court. This is what the entry says: "The book of the great sovereign is state-owned, taken from the book-storage chamber of the Chudov Monastery for the fact that it is the first edition of printed embossing. And from this book and began to be the Moscow book printing house. And it was given to the book storage ward, because there was no such book in the Printing Yard in the book storage ward. It was fixed according to the sheets by the clerk Andrey Mikhailov on November 206 (1697) on the 3rd day " 45 . The entry is remarkable. It shows that Peter I was interested in the history of Russian printing and knew about Fyodorov.

This name was well known to Russian book lovers in the XVII century. One of them was B. M. Khitrovo, a Moscow boyar and manager of the Armory Order. In his library was also the Apostle of 1574. On the first pages of the copy that belonged to him, the boyar made an entry: "7170 (1662) genvarya on the 26th day of this book Apostol okolnicheva and oruzheynichevo Bogdan Matveevich Khitrovo in the village

42 State Historical Museum of Lviv, N 343.

43 GIM, Tsar. A15 See: Protas'eva T. N. First editions of the Moscow press, Moscow, 1955, p. 22.

44 BAN, 7.5.11.

45 Dolgova S. R. UK. soch., p. 177.

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Brattsovo" 46 . After Khitrovo's death, the book passed from hand to hand (it was, in particular, in the possession of a certain Afanasy Torokanov), until it got to a bookseller who had a shop on the Spassky Bridge of the Moscow Kremlin.: "And this March 15, 1736, it was bought in Moscow on the Spasky Bridge from the merchant Sava Petrov by secretary Kirill Ivanovich Alabin and given according to his promise as a contribution to the Rezansky uyezd... to the village of Kiselevo to the Church of the Wonderworker Nicholas." From the Ryazan region, by unknown routes, the first Ukrainian printed book came to the North, to a village on the banks of the Pinega River. Here, in 1963, the Apostle of 1574 was discovered by an archaeological expedition of the Institute of Russian Literature of the USSR Academy of Sciences.

The author of many polemical and theological works, Peter Grave, collected a large library, which contained over 2 thousand volumes. A copy of the Psalter and the New Testament of 1580, which belonged to him, has been preserved, on which he left the owner's entry: "1639 May 30. Peter the Grave Archbishop Metropolitan of Kiev with a white hand " 47 . The famous Ukrainian engraver Alexander (in monasticism Anthony) Tarasevich also collected books. He also had in his library the Ostrog Bible, on which he made a Latin owner's entry .48 Subsequently, the book entered the library of the Kiev Pechersk Lavra. Perhaps the largest private library of the Petrine period was the collection of Prince D. M. Golitsyn, located in the village of Arkhangelsk. The Ostrog Bible, which belonged to Golitsyn, has been preserved. On the back of the upper cover of the binding is an entry:" This book, the Bible, was given to me by the monk Markian Belevich by the Grand Duke Dimitry Mikhailovich Golitsyn during the hour of his stay in Kiev on the rock of May 15, 1704, which was bought by Father Nikola Dragomiretsky, the vicar of the monastery of St. Nicholas. " 49
I. T. Gramotin was a duma clerk of Tsar Mikhail Fyodorovich, served in the Embassy order. Many important documents are sealed with his name. The same name is found on the pages of one of the copies of the Apostle of 1564: "This book, which the Apostle says, was given by Ivan Pukhtin to the church of the miracle-worker Nikola in the border of the great Martyrs of Christ Paraskeva in the Vazhesky district of Ryasensk to my fatherland under the priest Iyakov after the soul of the printer Ivan Torasievich Gramotin in the monastery of the schemer Joel and after his parents" 50 . Gramotin is referred to here as a "printer", that is, a person assigned to the state seal. In the 19th century, this book was in the collection of P. V. Shchapov, and after his death it was transferred to the Historical Museum. On the last board of the binding is pasted a note: "A. S. Orlov was released for the seminary of St. Apostle 1564 (first printed). Head of the Department of Manuscripts M. Speransky 26. III. 926". The note preserved the memory of seminars on ancient Russian literature conducted at Moscow University by A. S. Orlov, later an academician and director of the Museum of Books, Documents and Letters of the USSR Academy of Sciences. 51 The note was left by the Slavist and Byzantine scholar Academician M. N. Speransky, who in 1921-1929 headed the Department of Manuscripts of the Historical Museum. It allows us to trace the attitude of some scientists of the XIX-XX centuries to the publications of Fedorov.

Many historians and philologists dreamed of having the books of the first printer in their collections. But not everyone succeeded. "I would give half my library for the Ostrog Bible," wrote the Czech scholar Josef Dobrowski in the late eighteenth century. His dream did not come true. All the more respect is due to those scientists who transferred the publications of Fedorov that came to them to the repositories. A donation record tells about one of these cases: "To the Moscow Nikolo-Gostunsky Cathedral, this book is the first one printed in Moscow by the deacon of this cathedral, John Theodorov, in 1563. Snegirev. 1847 January 19 " 53 . The recording was made by Professor I. M. Snegire of Moscow State University-

46 Institute of Russian Literature (Pushkin House) of the USSR Academy of Sciences.

47 GIM, Less. 1094.

48 Central Scientific Library of the Academy of Sciences of the Ukrainian SSR, Kir. 762.

49 Ibid., Cir. 646.

50 GIM, Schap. 6.

51 See about him: Svoiskiy M. A. Museum of Paleography. - Voprosy istorii, 1977, N4.

52 Yagich I. V. Novye pisma Dobrovskogo, Kopitar i drugikh yugo-zapadnykh slavyan [New Letters of Dobrovsky, Kopitar and other South-Western Slavs]. SPb.1897, pp. 501 - 502.

53 GIM, Syn. 17.

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He is the author of many works on the history of Russian printing. Nowadays, Academician M. N. Tikhomirov presented the Siberian Branch of the Academy of Sciences of the USSR with a large collection of manuscripts and old printed books, among which there are also editions of Fyodorov.

Unfortunately, the various marginal notes and glosses that dot the pages of old printed publications in general and Fyodorov's books in particular are still poorly understood. Most glosses are an interpretation or translation of words or phrases that are incomprehensible to the Russian reader. There are many of them in one of the copies of the Ostrog Bible, which is currently located in the State Library of the USSR named after V. I. Lenin 54 . They were written in Kholmogorakh in the 30s of the XVII century. Sometimes the interpretation expands into a fairly plentiful commentary. So, interpreting the word "prusina", the author of the glossary writes:: "In the alphabet (we are talking about an explanatory dictionary-alphabetnik. - E. N.) writes pruzi-grass mares (that is, grasshoppers. - E. N.), in the apocalypse w in chapter 9-like a horse and their faces are human and their teeth are like lvovs." More often, however, the interpretation is limited to the translation of an incomprehensible word: "aromas" - "smells and other suits", "vice" - "sore", "bliznyaty" - "dvoinki, rekshe two together giving birth", "lamb" - "young lambs", "rod" - "staff","toads " - "skokushi", "kazhenik" - "kazhenitsy narichayutsya young men tsarskiya", "grain" - "skotopitatelnaya grass". Many of the above words do not need to be interpreted for the modern reader. They seem to us originally Russian. In this connection, I would like to emphasize the importance of glosses (and there are many of them in some copies of Fyodorov's publications) for etymological research. The copy in question is also remarkable for the addition of the most interesting texts, including a brief history of the translation of the Bible and its publication in Ostrog.

Marginal notes are of particular interest when they reveal the reader's face and mindset. Records are so rare and poorly understood. The Old Russian reader is sometimes skeptical. So, to the words of the preface of the Ostrog Bible " God the Father to the Almighty... he makes an ironic note in the margin: "But the angels seem to die." 55 In one case, the reader's statements related to the Bible text develop into a clear and fairly defined program. They are made on the margins of a copy of the Ostroh Bible, which in August 1902 was purchased by the Volyn diocesan ancient repository from Kulik, a resident of Zhytomyr. This book is located in the V. G. Korolenko State Scientific Library in Kharkiv (N 332018) 56 . On the first page of the book there is an inscription: "Jermonk Pachomius... this book of 1659". But we are not sure that the entries in the book, whose author O. A. Fotinsky called "Volshsky religious freethinker of the XVII century", were made by Pachomius. This man, according to the same Fotinsky, "is the most bitter enemy of the Western Church, the papacy, the Union of Brest." Let's add that he was no less critical of Orthodoxy, "Volyn freethinker" likens the Pope of Rome to the biblical Nebuchadnezzar, who wanted to destroy all the gods and deify himself. In another passage, he refers to the Pope, commenting on the Bible's account of Abner, the general who, after King Saul's death, became the guardian of his son Jebusti, and took Resp, the king's concubine. The Pope "took Sobe not a forgery, but a true whore, the church of God, to be Sobe's wife. Христу вже послюбенную".

This freethinker was also critical of the clergy. He claimed that "our priests are read, but they do not know what they are reading", opposed icon veneration, denied the ritualism and necessity of wearing body crosses. With indignation, he said "about the image that the painter hands urobivshi, and then bows to his finger work." To the words of the prophet Jeremiah, who condemned idolaters who worshipped the work of their own hands, the "Volyn freethinker" added::

54 GBL, N 1461.

55 GIM, Chertk, 266

56 See: Fotinsky O. A. Volyn religious Freethinker of the XVII century-Readings in the Historical Society of Nestor the Chronicler, 1905, book 18, issues 3-4, ed. 2, pp. 71-102; Peretz V. N. Report on the excursion Seminary of Russian Philology in Zhytomyr October 21-26, 1910. Kyiv. 1911, p. 49 - 51, 111 - 118, 136 - 141.

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"The Moscow holy and Russian image". To the words of the prophet Josiah, "grant us, O Lord, that you give them a womb that is barren and dry", a postscript is made: "Scho God gave Russia... if he gave the Russian church a barren life, then he would not eat much more from other peoples, ale and his own pomorila, than shrunken bo persi maet. If he doesn't eat his own cim kormiti, he eats science at popeh pravdivuy." In the margins of this copy of the Ostrog Bible, topical issues of political life at that time are also treated; for example, a description of the reign of Boris Godunov is given. Interesting postscripts of a domestic nature. For example, in reference to the words of Jesus the son of Sirach, "But Ida will have no wife; she will sigh in error," this reader melancholy remarks: "See, yak hard without a wife." Next to it, with a different hand, is added: "Ale without good, and leper without it is evil, and than with it I am evil."

Another copy of the Ostrog Bible is described with notes revealing the author's worldview 57 . The book is located in the Transcarpathian Museum of Local Lore in Uzhgorod. In the 17th century. it belonged to the famous Ukrainian polemicist writer M. Andrella-Orosvigovsky, who highly appreciated this edition of Fedorov. In one of his polemical works, he wrote that he "would not give a single leaf" of the Ostrog Bible "for all of Prague, England, the German faith, and for Lithuania, Prussians, Helvetians, Poles, Muravas, Thoats, Czechs, Swedes, Flanders, Livonia, Burgundians, Europe, and Indiana." 58 . In the margins of his Bible, Andrella left notes about his difficult life: "In these summers, the last one should eat readingly and witness with tears... the same summer came fierce... I will not leave Parachia, my wife and children of the flesh at Luchki, near the city of Mukachovo, whose second escape from the Romans is not to be taken away in body and soul." After the death of Andrella, the copy passed from hand to hand, living among the Transcarpathian Orthodox hierarchy, who opposed the introduction of Catholicism and the union. In 1712, the Bible was purchased by Priest Stepan Ternusky, then owned by Father Theophylact of Bedevli and Father Kintus. "After the repose of Kintusov... I bought this book, called the Bible, for 30 and 4 gold from the Yankees... the doom of God 1765, the month of Januarius, day 10, the many-sinned and unworthy servant of God Gabriel Bandolyuk". Bandolyuk, a follower of Andrella, left out the catalog of his library on one of the pages of the book; there were 27 books in it.

A special topic is the fate of Fyodorov's publications that have fallen outside the borders of our Homeland. There are many such instances. Only Ostrog Bibles in foreign libraries and archives are about 70. Of particular interest are those specimens whose history of existence in society goes back to Fyodorov himself. The first printer gave them printed books as gifts. But not a single donation record made by him is known. In 1979, the author of these lines discovered the Ostrog Bible in the Vrdnik monastery (Ravanica) on Fruska Gora in Yugoslavia. The first pages of the book were not preserved. The margins of some of the following sheets are also broken. Therefore, the entry made on the initial pages can only be given in fragments: "In the summer of 7092 of the month of Decambria 1 (1583) and after them... the servant of his Grace the most glorious and Orthodox and Orthodox Christ-loving Prince Konstantin Konstantinovich named Vasily Prince Ostrozsky, voivode of Kiev, marshal or headman of Volhynia, gave this Bible in other words... testament of the monastery of the most honorable Temple of the Lord's Message of the monastery called Ravanice in the Serbian lands near the city of Smederevo on Retsa Morava near Dunava in the sub-crile of Mount Kuchainy vechne and neprushno " 59 .

The name of the person who gave the Bible to Ravanitsa Monastery is mentioned in the part of the record that has not been preserved. But it is known that the "servant" (or "service worker") of Prince Ostrozheky in Lutsk and Lviv documents repeatedly call Ivan Fedorov, who also visited the South Slavic lands. This is evidenced by the statement of October 22, 1579, by the Serb Ivan of Sochava that he renounces claims to "Ivan Fedorovich", which he had "both in Wallachia and in Poland".

57 Микитась В. Л. Давнi книги Закарпатського державного краезнавчого музею. Lviv. 1964, p. 54-58; his. Видання Iвана Федорова на Закарпатськiй Украiнi. В кн.: Украiнська книга. Киiв - Харкiв. 1965, с. 202 - 206.

58 Spiritual and polemical writings of Priest Mikhail Orosvigovsky Andrella against Catholicism and the Union. Prague. 1932, p. 142.

59 Nemirovsky E. L. Editions of Ivan Fedorov in the book storehouses of Serbia and Vojvodina. - Soviet Slavic Studies, 1980, N 5, p. 98-103.

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Turkish lands". However, the entry in the Bible from the Ravanitsa monastery was made on December 1, 1583. The first printer died in Lviv on December 5 (15), 158360 . In 15 days, he could hardly get from Serbia to Lviv. It can be assumed that Fyodorov made a record at the time of his dying illness, remembering the monasteries he visited, and deciding to donate books to some of them.

Fyodorov's gift may also have been a copy of the Alphabet of 1578, which is now in Gotha. On the flyleaf of the book there is an owner's note of the German Orientalist and polyglot E. Hutter, who in 1579-1584 lived in Dresden at the court of the Saxon Elector Augustus. The entry is dated 1583. It is also known that Hutter had the Ostrog Bible at least in July 1583; this is mentioned in a letter from the Slovenian enlightener A. Bohorich dated July 31, 1583. How did Hutter get these books? Answering this question, we should recall the letter of Fyodorov to Elector Augustus, which was recently found in the Secret Archive of the state of Saxony. "I have decided to come to you, Your Majesty," the first printer wrote from Vienna on July 23, 1583. Whether this trip took place or not is unknown. If Fyodorov had been to Dresden, he could have given Hutter his books himself. He could also correspond with him, sending him the Alphabet and the Bible.

Since we are talking about the Alphabet of 1578, we will trace its further fate. The second owner of the book was Professor D. Schwenter, a philological mathematician who took lessons in Hebrew, Chaldean and Arabic from Hutter. After Schwenter's death, his library was sold off in parts. The alphabet of Ivan Fyodorov was acquired in August 1641 by I. E. Gerhard, later a professor at the University of Jena. Its ex-libris is decorated with the binding of a volume from Gotha. There is also an owner's record of Gerhard. After the scientist's death, his library was bought by Frederick I, Duke of Saxe-Gotha-Altenburg. The books were moved from Jena to Friedenstein Castle in Gotha. On the back of the title page of the Alphabet, the seal of the castle library has been preserved. Since 1945, this library has been located in Leningrad. There, books were kept in the Library of the USSR Academy of Sciences, and many of the damaged books were restored. But it turned out that no one revealed the Fedorov Alphabet here. In 1956, the Soviet government handed over the Frydenstein Library to the GDR, and the books once again took their place on the shelves of the east wing of the Frydenstein Castle. Conducting their inventory, a research associate of the library of G. Klaus, who knew Russian, found this, at that time unknown to anyone, edition of Fedorov.

Publications of the first printer were also given to other persons by his patrons. We have already mentioned a copy of the Ostrog Bible presented by J. P. Blavatsky. Gorsezyu. Perhaps the royal gift is the Lviv Apostle of 1574, which is now in the library of King's College, Cambridge. It has an entry on it: "In Musquo 1575 Jer. Horsey", i.e. " In Moscow 1575 Jer. Gorsay" 61 . Some copies of the Ostrog Bible K. K. Ostrogski presented to Pope Gregory XIII, his nuncio in Poland A. Bolognetti and Legate A. Possevino. Fyodorov's publications reached Western European countries soon after their publication. For example, the Fyodorov Moscow Chapel, now preserved at Corpus Christi College, Cambridge, came here in 1575, when it was printed, along with the library of Archbishop Parker. The book is remarkable for its binding, which is most likely made in the first Moscow printing house. In Cambridge, the Gonville and Caius College holds the 1564 Apostle, which was presented by R. Sheringham, and in Pembroke College there is the Ostrog Bible, bequeathed in 1626 by L. Andrews, Bishop of Winchester.

The oldest mention of Fyodorov's publications on the pages of printed catalogues dates back to 1620. We are talking about the catalog of the Bodleian Library in Oxford, in which the Ostrog Bible is registered 62. In 1663, this edition was published

60 Nemirovsky E. L. When the first printer Ivan Fyodorov died and where he is buried. Voprosy istorii, 1964, No. 6, pp. 213-215.

61 Туrrell E. P., Simmons J. S. G. Slavonic Books before 1700 in Cambridge libraries. - Transactions of the Cambridge Bibliographical Society, 1963, vol. 3, N 5, p. 389.

62 Catalogus universalis librorum in Bibliotheca Bodleiana omnium librorum et scientiarum genere resertissima, sic compositus. Oxoniae. 1620, p. 71.

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It was also available in the library of Trinity College, Cambridge. In the library of Kassel (Germany) there is the Ostrog Bible, presented by the Swedish King Gustav II Adolf. Three of Fyodorov's books - the Apostle of 1564, the Teaching Gospel of 1569, and the New Testament with Psalms of 1580-are preserved in Bishop N Marsh's Library in Dublin .63 In the 18th century, references to Fyodorov's publications are found in the catalogues of many Western European libraries, both public and private.

History is ultimately gracious to the great works of the human mind and hands. Sometimes they may not be understood or perceived by their contemporaries. They may fall into a more or less prolonged oblivion. But over time, they find their way to people. Publications Fedorova immediately ate " their appearance began to serve the cause of education. They have been actively used for many decades. But the feat accomplished by the first printer was not immediately realized. Almost 100 years after the beginning of printing in Russia and Ukraine, almost no one knew the name of the great enlightener. Only at the end of the XVIII - beginning of the XIX century, compatriots bit by bit began to collect information about his life and activities. It was then that scientists became seriously interested in his publications. However, not everything is known about them to this day. There is no doubt that the list of Fyodorov's books is not limited to the 12 titles given at the beginning of this essay. It is necessary to look for other publications, as well as new documents about the life and work of the first printer, especially in foreign archives. All surviving copies of Ivan Fyodorov's publications should be carefully described. This will allow us to better judge how these books fulfilled their educational mission. A dictionary of the language of these publications is required. The study of various aspects of the first printer's work should be continued.

63 Simmons J. S. G. On some old printed Cyrillic books in Dublin. In: Kniga. Issledovaniya i materialy [Research and Materials], vol. 8, Moscow, 1964.

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