Доклады Международного конгресса ИИСАА. Т. 1

II. Middle East, Caucasus and Central Asia / Ближний Восток, Кавказ и Центральная Азия Доклады Международного конгресса по источниковедению и историографии стран Азии и Африки. Т. 1. 2020 257 Daniel had another purpose, that of describing all the Holy Places seen with his own eyes to the faithful who could not afford to go there. Daniel said, “I wrote this for the faithful, so that by listening to the description of the Holy Places, they aspire to mentally transport themselves from the depths of their souls and obtain from God the same reward as those who visited them” 1 . At that time, the Holy Land was controlled by the Crusaders, who had conquered it and had formed principalities that lasted for almost two centuries. The Eastern Orthodox Christians were subjected to the Franks, and their churches and convents, including the Church of the Resurrection and the main Church of the Orthodox Patriarchate of Antioch, the Church of St Peter, were confiscated. There were also changes in rituals and ornaments. As a result, priests, prelates and Orthodox monks were expelled and replaced by Latins. Our main witness on this subject is the monk and “Master of the Church of Antioch”, Nikon of the Black Mountain (died in the first half of the 12 th century), who described in one of his works, still in manuscript, the changes imposed on the Eastern Orthodox Church. This is theArabic manuscript of St Catherine’ Monastery at Mount Sinai — Sin. Ar. 385, which I studied, and which is one of the few rare Orthodox sources of that time. 2 As for Daniel, a Russian pilgrim and monk, the changes brought by the Latins in the East, especially in the Holy Land, did not attract his attention, and their new policies are absent in his book. On the other hand, he mentions the first Latin King Baudouin I (1058–1118), whom he calls a prince, and his qualities: “a man of little pride, of great kindness and humility”. He asked the King a permission to place a lamp on “the Sepulchre of the Lord in the name of all the Russian land” 3 , and the permission was granted. Likewise, he mentions that he prayed for Russian princes and princesses and their children in all the Holy Places visited by him, included their names on the lists for prayers there, and celebrated Masses for their living and their dead: “Glory to the mercy of God that enabled me the unworthy to write the names 4 of the Russian princes in the Lavra of St Sabbas, so they [monks] are now praying for them during the services ( ektenias ), as well as for their wives and children. These are their names: Mikhail Sviatopolk, Vasily Vladimir, David Sviatoslavich, Mikhail Oleg, Pancras Sviatoslavich, Gleb of Minsk. I only remembered these names and 1 Vie et pèlerinage de Daniel. P. 5, p. 73–74; Juliette al-Rassi. Bayrūt wa Jabal Lubnān fī riḥlat Daniel al-rūsī. P. 46. 2 Ms. Sin. Ar. 385, fol. 340r-fol. 341v (this copy of theArabic translation of a Greek work by Nikon of the Black Mountain was made in 621AH/ 1224AD, but since the first 50 folios of the MS are missing, the exact title of the work could not be established); see: Juliette Rassi. Le manuscrit arabe Sinaï 385: s’agit-il des Pandectes de Nicon de la Montagne Noire? // Parole de l’Orient . 34 (2009). P. 157–236, in particular, p. 213–215. 3 Vie et pèlerinage de Daniel. P. 73–74. 4 I.e. to place their names on the list for prayers of intercession in the Lavra of St Sabbas.