On October 27, 1874, regular meetings of the Nestor Chronicler Society resumed. First meeting, October 27th, on the day in 1873-77
Ave. Nestor, was common and took place in the presence of strangers.
The Secretary of the Society read the report he had compiled on the activities of the Society and the activities of its members for 1873 and the first half of 1874).
At the same meeting, V. S. Ikonnikov read his research: “Prince M. V. Skopin-Shuisky” (see in the articles section).
The next meeting took place on November 21.
D. member I. II. Khrushchov, made a statement about the Gospel he examined at the museum of the Kyiv Theological Academy. This Gospel is an anrakos, written on parchment, in two columns, with patterned capital letters, and a beautiful semi-chart. In appearance, it can be attributed to the XI - XV century. Comparing his text with Ostromirov, only a few deviations are noticeable, speaking for the Russian nationality of the editors. The syntax is particularly simplified and does not imitate Greek. There are several Greek terms translated in the Ostroworld text. But not in the Gospel. The spelling in the use of vowels differs sharply from Ostromirova.
D. member N.I. Petrov read about two epitaphs to the Ostrog princes Konstantin Ivanovich and Konstantin Konstantinovich, found in the handwritten collection of the Kyiv-Sophia Library, under L-362, between the poetic epigrams of Kyiv scientists of the 18th century. One of them concerns the year of the prince’s death. Konstantin Ivanovich (see in the articles section)2).
The same member made a statement about the records he noted that testify to the Bulgarian origin of the Prologue, most widespread in Rus'. The referent also pointed out the Slavic nature of superstitions and Epiphany customs, condemned by Prologue on the 5th of January.
D. member A.V. Rozov read a report on his stay last summer in Sosnitsky district, Chernihiv province, where he managed to explore the desert area formed by the knee of the river. Gums. This area is low-lying, barren, wooded, and was, according to the reviewer, inhabited by nomadic tribes, which is confirmed
') The report was published in University News of 1875, No. 4.
*) Comments on this latter, on the basis of the acts, were made by S. T. Golubev in Trud. Kyiv. ak. 1877, No. 10.
THE HISTORICAL SOCIETY OF THE CHRNICALER NESTOR
some place names are of Turkic origin: Hamak, Baturka, Dris-tava.
Having reached the usual ancient path between Chernihiv and Tsedrorod-Seversky, the researcher pointed to groups of mounds that guarded this path along with the ancient settlements. Some Slavic names of swamps and villages in the area along the river. Mene point to an ancient Slavic settlement on a flat hill, north of the river. Gums, such as Turovo swamp, Mokomino, etc.
The area explored by Mr. Rozov is located at the border of Chernihiv land and Polesie, on the way from the land of Vyatichi to Severyanam.
At the end of the meeting, the Secretary of the Society I.P. Khrushchov proposed to begin publishing the Leaflet of the Society of Nestor the Chronicler, in which to print protocols, extracts from messages and small messages, brief bibliographic news, questions raised by specialists, news about archaeological finds. A sheet of paper in the volume of one or I1/; oven The sheet could be published monthly.
All members present responded to this proposal with sympathy and decided to publish the Leaflet, but only when funds were found for this.
At the meeting on December 8, the reading belonged to member P. G. Lebedintsev and was a continuation of the message read at the last archaeological congress about the antiquities of the St. Sophia Temple in Kyiv.
The referent in his reading argued that in ancient times there were no pre-altar iconostases and everything that is now depicted as an altar was depicted on the altar wall of the altar, so the iconostasis was first a repetition and then a replacement for the altar images. In the St. Sophia Church, all the images that are found on the iconostases are preserved in the altar. Our chronicles do not mention iconostases until the 16th century. Pointing out the difference between the altar barrier and the iconostasis, the referent drew attention to the written evidence of the barriers and their material remains. Attributing the first construction of the iconostasis in the St. Sophia Church to the time of Peter Mogila, the referent pointed to parts of the Mogila iconostasis that survived in the chapels and choirs. Last part
[fragment illegible in the scan of the first edition]
The reading was devoted to a description of the altar barriers in three churches in the Berdichev district. These barriers were made in Lvov.
D. member P. A. Lashvarev offered his remark about the origin of the iconostasis from the altarpiece.
This reading was followed by a reading by Associate Member A.V. Romanovich-Slavatinsvoy: “about the scientific merits of the late N.D. Ivanishev” *).