38), by Sievers in 1924 (Die altslavischen Verstexte von Kiew und Freising, Leipzig 1924, Akad.

Special attention to the Kiev folios has been paid by Václav Vondrák in a paper O původu Kijevských listů a Pražských zlomků a o bohemismech v starších církevněslovanských památkách vůbec (Praha, 1904).

The newest facsimile edition has been published in 1983 in Kiev to honor the ninth International Congress of Slavists which was held there (V. V. Nimčuk, Kijivs′ki hlaholični lystky, AN USSR).

That part of the Kiev Folios and the problems associated with it has been thoroughly analyzed by the Croatian Slavist Marija Pantelić,[4] who finally situated it somewhere in the Dubrovnik area.

Missal texts are accompanied by instructions on how to perform rites throughout the liturgical year, called rubrics, which is a term originating from Latin word rubrica designating red soil used for painting.

[5] These are: As features that connect Kiev Folios to the canonic manuscripts of other important Slavic area, namely Bulgarian, one has to note: Croatian Slavist Josip Hamm stirred a fierce debate in his book Das Glagolitische Missale von Kiew (Wien, 1979).