Слово на день Успения Пресвятой Богородицы. Св. Дмитрия, митрополита Ростовского

He will gather His wheat into His barn (Matthew 3:12; Luke 3:17). In the month of August, at the very time of harvest, the Lord of Heaven, having also gathered the chosen spiritual wheat, now escorts it with joy to the heavenly granaries. The field is His Most Blessed and Most Pure Virgin, about whom the Church proclaims: “a vegetated Divine class, like a field untouched in reality.” That field gave birth to abundant classes, worthy of heavenly dwellings. The Lord God then determined this present day for the harvest - August 15th - and brings out the workers to His harvest: the angelic faces (for the angels are the inhabitants) gather the most chosen wheat from all the generations of the earth, the most chosen from all the generations of the Mother of God, and they collect Her virtues from the earth and escort them to the heavenly granaries; and they gather and accompany with glory: for Her Dormition is glorified by powers and thrones, principalities and dominions, powers and cherubim, and terrible seraphim. We will go to that meeting too. The poor Bethlehem widow Ruth, hearing that the good man Boaz was gathering the harvest, said to Naomi, her mother-in-law: let me go to the field, and gather the following classes (Ruth. 2:2). On the day of the Dormition of the Most Pure, Most Blessed Virgin Mary, heaven and earth—the triumphant and militant Church—gather the mental wheat. What about us? Let's be like poor Ruth, let's go to the field and gather the next classes. Niva is the sixty-year life of the Most Pure Mother of God, she has the reins, her parts, on which Her classes are Her most God-pleasing deeds. Let us go to that field with our minds, and although we will gather the subsequent and remaining classes of Her high titles, virtuously accomplished through godly deeds for our benefit, into one sheaf - I will briefly talk, and you will be bound by loving listening and put into the same stack of church praises. Not to the entire field of the Most Holy Life of the Theotokos, Which is inconceivable even for angelic eyes, not to the entire harvest of lofty and ineffable goodness It will be touched by the dull sickle of my mind and the perplexing 183 hand of verbs, but only up to five very abundant furrows (as in the akathist we read: “Rejoice, O bridle, growing gobozov”), and on them up to five classes, according to the number of five letters found in the blessed name Mary. First, let us proceed to the first rein or part of the Most Holy Life of the Theotokos, starting from the house of the holy righteous parents - Joachim and Anna and going through the Church of Solomon; and her time is engagement. That rein grew a fair amount of grain: for after 12 years, in an extraordinary place behind the inner veil, she raised the young Young Lady, the Most Pure Virgin Mary, who had been chosen from the ages to be the Mother of God. Let us honor such a head of that rein with the most honorable name, beginning with the first letter in the most blessed name of Mary - M: “the wise Virgin” (this is how St. Andrew honors Her in his laudatory speech: “the wise Virgin”). We will not sin when we place Her at the highest degree of wisdom, calling Her the wisest and wisest, as such. To whom the Church gives the highest wisdom above all, in such words: “Rejoice, friend of the Wisdom of God” and “Rejoice, surpassing the understanding of the wise!” That wise Virgin, filled with the wisdom of God, being the grain of the animal’s bread and the vine of the ripe cluster (“O Mother of God, you are the true vine that has brought forth the fruit of life for us”), and in this harvest time of Her, celebrating the harvest of Her death, she then prepares her own table for the sake of the foolish (Proverbs 9:2–6), as if saying: “Eat the bread from ears, drink wine from the vine and you will escape madness and receive the understanding of wisdom.” That wondrous feast is unusual, even contrary to human customs: in people, if someone eats to the point of satiety, to the point of satiety, and also drinks wine, then he loses his last mind, becomes stupid, and the wise man becomes a fool. The bread and wine of this wise Virgin are not like this: to whomever She feeds and drinks, She does not give madness or stupidity, but teaches reason and wisdom. That eating and drinking will greatly give birth to pure, virgin blood, as the prophet Zechariah predicted, saying: “What is good about it and what is red about it, unless wheat is chosen, and wine that gives birth to virgins” (Zechariah 9:17). Wine gives birth to uncleanness, and here from wine comes purity itself, virginity: “wine that gives birth to virgins,” and virgins, truly, are not violent 184, but wise; like the mother, like the daughters. So, let anyone who is mad turn to Her, eat Her bread and drink wine, which is why he will eventually become wise. Let us gaze with our mental eyes and draw benefit from this class, let us learn wisdom. The Old Testament Joseph, having interpreted a dream to Pharaoh about the grains he had seen, reasoned sensibly about gathering a lot of wheat and filling the granaries; and immediately the king made him a builder over all Egypt, a ruler over the princes. Mental wheat, our nourisher, wise Virgin! When we see church granaries, spiritually filled with Your high virtues, like the chosen classes of the heavenly granary, and with Your blessings, as if with wheat itself, then we want to be Your disciples, that You may make us wise, like Joseph - the Egyptian princes and elders. The Wise Virgin teaches not by word, but by deed. The good class of Her virgin life was raised in the church, in that holy place, which was called the Holy of Holies, where only godly people entered. Let everyone learn and know that good deeds and success in virtues are greatly helped by a holy place and community with people who have lived holy lives. There were two leaders of people - Moses and Joshua: one brought them out of Egypt, and the other led them to the promised land. Happy is he who emerged from the hard work of Egypt and led others out; but the one who is more prosperous is the one who himself reached the promised land and brought others with him. The great saint of God, Moses, did not receive from the Lord God the prosperity that Joshua deserved: St. Moses did not enter the promised land, because he spent his youth in worldly service (Ex. 2:10); and the son of Joshua entered, because he spent his adolescence in the service of God, he did not leave the church of the Lord (Ex. 32:11). And where is it clear that community with God-fearing people brings a person to virtue? An example is Lot: one must be amazed at his virtues, how, living among the most lawless people in Sodom, he did not destroy his virtue, his holiness. Righteous Lot was raised to the height of such virtue by his partnership with Abraham, and all the impurities of that lawless city did not damage Lot’s virtues, since he learned them from his youth from St. Abraham. Such is friendship with the godly! The Most Pure and Most Blessed Virgin Mary spent her youth in a holy place, did not leave the church of the Lord, among people who lived holy lives. Let us see to what strength She grew through this. With wet feet She crossed the flood of original sin and brought the human race from the very depths of the bottom to dry land. She held the sun stronger than Joshua: he is material, sensual; and Eta is the mental Sun of truth, God; that one - for several hours, until the people of Israel took revenge on their enemies; and She - for nine months; and what do I say: nine months? For thirty-three years, until the enemy the devil was completely defeated. Lot remained a saint in one evil city, and the Most Pure Virgin did not harm Her immaculate life throughout the whole world, in the evil that lies among the obstinate and depraved race; and now he is already entering the promised land of heaven with joy, and like the wise Virgin, she teaches us by Her example to always be close to holy places, to the churches of the Lord and to make friends with the saints. Whoever spends the time of his life on such reins will immediately produce a chosen class and, like the wheat of Christ, will be gathered into the barn above. By her example, the wise Virgin teaches both external and internal purity, bodily and mental. The Holy Spirit speaks about Her in the Song of Songs: Your belly is like a stack of wheat fenced in krinah (Song. 7:2). The stack of wheat signifies Christ born of Her, who said: I am the bread (John 6:35); He is, as it were, the greatest stack of wheat, for He satisfies everyone enough: I will open Your hand, and everyone will be filled with goodness (Ps. 103:28). The Most Holy Virgin was a Virgin not only in body, but also in spirit: in the midst of the virginity of His Most Pure Mother, Christ was like a haystack of wheat between the banks. Where there is only one crin 185, where one body is kept clean: there you will not find not only a stack, but even a single grain of His grace. Having learned such reason from the wise Virgin, let us accept Her class from the first part of Her life and will keep it in our unforgettable memory. From the first part of the life of the Theotokos, let us go to others; and it begins in the house of Joseph from Solomon's church, and ends in Bethlehem, in the den. That part gave birth to the glorious class of Mary’s high virtue, starting from another letter in Her most blessed name - A: A gniz of Christ. This is what Saints Herman and George of Nicomedia call Her in their words, especially St. John of Damascus, in the first word on Her Nativity, saying this: “The lamb from whom the shepherd put on the sheep.” And in the akathist we read: “Rejoice, O Lamb, who gave birth to God the Lamb.” But, O Most Pure One, You have accepted the names not of dumb, but of verbal and intelligent creatures. All the church teachers called you one angel, the highest of the other angels, the queen of all, more honorable than the cherubim and more glorious than the seraphim; and truly You are worthy. But when they call Her a lamb, they show Her special dignity before the angels: “To the Lamb who gave birth to the Lamb.” Here comes to mind the strength and power, the glory and the kingdom of that Lamb, about whom the Holy Theologian tells: “every creature is in heaven, and on earth, and under the earth, and on the sea, and everything that is in them, all heard saying: To him who sits on the throne, and to the Lamb, be blessing and honor and glory and dominion forever and ever (Rev. 5:13). It is usually said that the lion is the king over all animals. But the Lamb sitting on the throne reigns not only over the beasts, but over all created things, and angels and people bow to Him, and every creature obeys Him. Where does this Lamb get such power? Where does all-powerful power come from? St. Irenaeus talks like this: “no one else could open the book of the Father and even see it, as soon as the Lamb was slain: since He, being gentle, did not commit sin, lest flattery be found in His mouth (1 Pet. 2:22; cf. Is. 53:9); So, the very gentleness of the Lamb makes Him a king, and every creature with the lowest worship submits under His feet: because He is gentle. When the holy above-mentioned fathers call the Most Pure and Most Blessed Virgin the lamb, every creature prepares Her all-subjection: the sky is a royal crown of stars, a clear purple of the sun, a beautiful footstool of the month; all the angels give Her due respect as His Queen, and every creature worships Her, saying: “Blessing, honor and glory to the Most Pure, Most Blessed Virgin Mary, for She is a lamb, for She is gentle, for She did not commit sin, nor was flattery found in Her mouth.” Her very agility makes Her the all-powerful Lady, her very kindness crowns Her with the kingdom; and calling Her the Lamb is the same as calling Her the Queen of Angels: That immaculate Lamb, having been escorted to the house of the righteous husband, Saint Joseph, with Her kindness turned the eyes of God the Father on Herself, saying: To whom will I look, only to him who is meek and silent, and who trembles at My words (Isa. 66:2). She became like God the Son, saying: Our heart has been drawn to you, my sister, my bride, our heart has been attracted to you alone from thine sight (Song. 4:9); that eye is a clear conscience, which God looks at, for man looks at the face, and God looks at the heart. That gentle Lamb approached God the Holy Spirit, saying: in gentleness and righteousness I cleave to Me (Ps. 24:21), and cleave unto the Lord; there is one spirit with the Lord (1 Cor. 6:17). Thus, approaching the Trinity God with Her agnistic kindness, as if with a golden fleece, She convenes the heavenly inhabitants to Her: the Archangel Gabriel descends and appears disembodied; after him, God the Word with the Holy Spirit, and God the Father is pleased, kindly looking at this from the height of His glory. The sky rejoices, the earth marvels; the heavenly rejoiced with love, and the earthly was horrified with trepidation when the most holy voice came upon You, Mother of God. From Bethlehem the third part of the Most Pure Life of the Theotokos begins and goes through Egypt, from Egypt it returns to Nazareth and reaches the Mount of Olives. That part has given us quite a class, starting from the third letter in Her most blessed name - R: Servant of the Lord; which She herself previously, during the annunciation, called herself when she addressed the angel: behold the servant of the Lord, be unto me according to Thy word (Luke 1:38), or when, from Her childhood (from three years of Her birth), having been brought into the church, she was already working for God. She began to work for God with special services when, having given birth to Him incorruptibly, She wrapped Him in swaddling clothes, guided His honest upbringing, the labors of Her hands, and after the death of St. Joseph, purchased food for herself and for him. Servant of the Lord. The work of the Lord in Holy Scripture is often depicted through cherubim. The prophet Ezekiel saw that the house of God was surrounded by cherubim: and the cherubim stood on the right hand of the house... The glory of the Lord came out from the covering of the house, and went up on the cherubim. And the cherubim raised up the kril (Ezek. 10:3, 18–19). And when God commanded Moses to make himself a church of witness, he commanded that the entire church be decorated with cherubim, and in Solomon’s temple everywhere (on the walls, on the doors, on the pillars, on the veils) one could see many images of cherubim; and this is a sign of the always present God, with the cherubim servilely standing before Him. The church was decorated with many likenesses of cherubim: since whoever wants to serve Him well, to work, has to work in the likeness of the cherubim. Thus, about the three youths who worked for God in the cave of Babylon, the Church sings: “the youths in the cave imitated cherubim.” How can God work like a cherub? Cherub, from Hebrew, means “multitude of intelligence”; and the one who serves the Lord in a cherubic way is the one who serves the Lord out of the multitude of his mind, wisely, not for the sake of any profit of his own, not for the sake of vain earthly praise, not for the sake of heavenly reward, but for the sake of only one God, for the sake of His Divine love: that service is especially pleasing to God, since it is, by the multitude of his mind, in a cherubic way. Such service elevates a slave to the rank of a son, gives him the dignity of a son, just as the angels who worked for the Lord for the multitude of their intelligence are called the sons of God, according to what is written: the sons of God came to present themselves before the Lord (Job 1:6). So a person who serves God in the cherubic way, wisely, for the sake of Divine love, and not for himself, is made a son of God, because he loves God as his true Father... But let us turn to the true Servant of the Lord, to the Most Pure Virgin Mary, who says in Herself: behold the servant of the Lord. How did She serve the Lord? At the throne of God the first place is given to the Most Holy Virgin, Who, not only in a cherubic manner, but also with Her supreme cherubic service, pleased Him according to the multitude of her mind, loving Him with all her soul, with all her heart, with all her mind; she loved with all her soul rationally, with all her heart sweetly, with all her thoughts unceasingly, for the sake of His Divine love, and not for the sake of her own lust and profit. Close to the throne of God with their servile presence are the cherubim, but closer to them is the Most Holy Virgin, about whom St. Damascus says: “The whole palace of God, everything is near God.” God and the cherubim share the Divine glory; and what division could there be between God incarnate and the Most Pure Virgin or in Her virgin womb? All of God is in Her, and She is all in God, all the palace of God, all close to God: with the strongest union of love, She became attached in spirit to God with a maternal nature; neither God can ever be separated from Her, nor She can ever be separated from God; she is always constant from Him. Are cherubim the throne of God? Do they carry God? The throne of the Cherubim is the Virgin: God is in Her bosom, in Her most pure hands in Bethlehem, in Jerusalem, in Egypt, as if carried on the wings of Cherubim. The Throne of the Cherubim is the Virgin and all Her service is to Christ God deified from Her, even to the age of His manhood. She was cherubic, wise in her multitude of minds, because Her service was filled with inexpressible love, moreover, motherly; and therefore She grew from the servant of the Lord into the daughter of God the Father. Thus, it is said about Her: “Daughter of God, the First-born, Daughter of the most beloved Father, the Eternal.” The class of service of the servant of the Lord grew so high that She became a daughter of God. Oh, if only we could learn how to serve God wisely and cherubically! Truly, we would be honored by God as beloved children! The fourth part of the Most Holy Life of the Theotokos is on Golgotha ​​under the cross; and that part grew the class of a high title, starting from the fourth letter in the blessed name Mariin - I: And the source of life. So in the Menea (January 27, canto 9) it is sung: “Rejoice, golden-streaming source of immortality, shedding true sweetness.” The source of life on the cross is Christ: the source of life under the cross is Mary: He was crushed with nails and a spear; This is a weapon foreshadowed by the God-Receiver: But a weapon will pass through you (Luke 2:35); From the source of Christ flow streams of blood, from the source of Mary - streams of tears. Both of those holy springs were washed by 186 of our sins: one with blood, the other with tears. The source Christ, in the outpouring of His blood, offered a sacrifice to God the Father for us: Christ was devoured for us (1 Cor. 5:7): the source Mary, in the outpouring of Her tears, also stood with the sacrifice of the spirit: the sacrifice to God was broken spirit (Ps. 50:19); and God the Father, looking from above on the sacrifice of His Son, also looked at the sacrifice of His Daughter. Your harvest will come like a fountain (Prov. 6:11). Now at Golgotha ​​those words were completely fulfilled: there was one harvest of our sins. Take away the sins of the world (John 1:29), reap the thorny field of our iniquities, and, having bound them in sheaves, carried them on your shoulder, and carried them on your body to the tree (1 Pet. 2:24). There was then a harvest of all the labors of Christ on earth, raised for the sake of our salvation, which, at His death on the cross of Christ, came together in order to be presented to God the Father along with His sufferings. During those painful harvests, the Most Pure Virgin, Who by Her presence in the gravest illness gave some cooling to the wounded Worker of our salvation, and She was like the source of the harvest. Saint Gregory of Neocaesarea called the Blessed Virgin a source of light. It was fitting that when the Sun of righteousness, Christ, knew His mortal west, there was darkness throughout the whole earth - Mary stood as the source of light under the cross, so that when the Sun set, she would shine for the world in His place, so that when God died, she would hold it with His light. Oh, our light, Mother of God! Enlighten our darkness! Source of life, revive our spiritual deadness! The fifth, last part of the life of the Theotokos from Mount Golgotha ​​goes down the Mount of Olives to Gethsemane: for from that hour the disciples were given water to their own (John 19:27). That rein - part increased the class, the most honorable class, the special lordship among the saints who were then in darkness in the primacy of the church. And to that class we will give the title from the current Assumption Akathist, beginning with the fifth and last letter A in the blessed name of Mary: And the crown of the apostles (for in the first ikos it reads: “Rejoice, most honorable crowned apostle”)... After the free passion and death of His Lord, the holy apostles were left to grieve with the weeping Prophet: “the joy of our hearts has been scattered, Our countenance turned to weeping; the crown fell from our head” (Pl. 5:15–16). However, they had joy, since their Mother, the Mother of God, the Most Pure Virgin, remained alive with them: She is the joy of those who mourn. After the Ascension of the Lord, the apostles grieved no little; The words of Christ were fulfilled: in the world you will have sorrow..., you will weep and lament, and the world will rejoice, but you will have sorrow (John 16:33, 20). In all those sorrows and sorrows, the holy apostles had one joy, the consolation that abides in the body, the Most Pure, Most Blessed Virgin, upon whom, according to the testimony of many, whoever mourned looked, was filled with spiritual joy: a special kind of grace emanated from Her, comforting those who mourn, cheering those who mourn, bringing joy to those who mourn; and then the Most Holy Virgin was in the first church, like a crown of joy. The holy apostles gathered in the upper room of Zion, and among them was the Most Holy Virgin in the highest place, like a crown; they perform conciliar prayers, the Most Holy Virgin is in the middle of them as a crown; they cast lots for preaching, appoint deacons, organize common life, the Most Holy Virgin is among them as a crown of joy, comforting in sorrows. The murderers of the holy protomartyr Stephen took him and brought him into the vale of Jehoshaphat, into the stream of Cedars, laid their murderous hands, and the Most Pure Virgin, standing from afar on the same hill with St. John the Theologian and, looking at his death, sent diligent prayers for him to Her Son and God, and did what Christ, standing in the open sky, appeared to the beaten and dying Saint Stephen. King Herod killed James, John's brother, with the sword; and the Most Holy Virgin Herself performs the burial of his martyr’s body, escorts his holy soul to heaven with Her prayers and places him before the throne of God. Saint Peter was thrown into prison, a strong guard of soldiers was assigned, and the Most Pure Virgin, having gathered the primacy of the church in the house of Her namesake Mary, the mother of John, sent up a prayer for him: “the prayer was diligently made from the church to God for him” (Acts 12:5), and prayed that the angel of the Lord was sent to bring Peter out of prison. Oh, how happy the first apostolic Church was that she had in her body such consolation in sorrows, help in labors, joy in sorrows - as a single crown of honor for her labors and illnesses! Rejoice, honorable crown to the apostles! We have seen the five great classes of high titles of the Most Pure Virgin Mary, and with our brief story we have collected them, as it were, into one sheaf. But they are not redly folded: let us yield to the most skillful harvesters - the holy angels: harvesting angels. In the fifteenth year after the Lord’s ascension into heaven, the Trinity Council in heaven decided to escort the Mother of God to the worldly abodes; and the Most Pure Virgin at that hour performs her usual prayers on the Mount of Olives. The same Archangel Gabriel, who previously announced the descent of God from heaven to earth, is sent from the throne of God with a paradise branch, and announces to the Most Pure Mother of God Her ascension with glory from earth to heaven. And not just one, but, both then and now, there were many heavenly howls with the angel (Luke 2:13), some of which caught the apostles in the air and carried them like sheaves from distant fields, from distant lands to the house of the Mother of God, as to a threshing floor and a haystack; others, in the animal books of the Life of the Mother of God, collect Her great virtues, high virtues, already well known to the throne of God and long ago written down in heaven, put together, as if they were reaping the reins, tying them into sheaves. And from the first rein (where the class is the wise Virgin), the angels gather the class of Her newly conceived in the world of vows of virginity. She began her first virginity and promised it to God forever. From the other reins of Her life, where the class is the Lamb of Christ, classes are gathered: the authorities are the gentleness of the lamb, the powers are gathered by the lamb’s meekness, the dominions are the lamb’s humility. From the third furrow (where the clas is “the servant of the Lord”) the cherubim collect the clases of Her seraphim love for God, with which She stood under the cross. From the fourth rein of Her life, where the class is the Source of life, all humanity gathers classes, exuding streams of tears, with which She stood under the cross and enlightened the impenetrable darkness, like a light-receiving candle, exuding a source of life to everyone. From the fifth furrow, where the class is the crown of the apostles, the thrones gather Her classes, worthy of honor and praise, and, having gathered all this together, they made a quick sheaf, and prepared to accompany them with joy to the heavenly granary. The Lord of the whole world Himself is coming from His highest throne, Christ the Lord, wanting to see that reaping; the whole heaven moved with Him. The Lord said to Her: “Come, My neighbor,” and She fell and worshiped the Lord Her God. With much gratitude, the Son kindly lifts up His Most Pure Mother and cheers with kind words. Oh, how joyfully at that time the Most Holy Virgin repeated Her ancient song: “My soul magnifies the Lord, and My spirit rejoices” (Luke 1:46)... And then with much sweetness she betrays Her most pure and holy soul into the hands of Her Son and God. And this is the end of the harvest. Thus, the wheat of God, the Most Pure Virgin, is escorted into the high barns in the voice of joy and confession of the noise of those celebrating and presented to the Trinity Throne, where God the Father speaks words similar to Isaac: Behold the stench of My daughter, like the stench of full fields, a multitude of wheat (Gen. 27:27-28). The Mother of God’s sheaf of good deeds is one hundred simple (Gen. 37:7–8): that sheaf was placed on an honest vengeance, at the right hand of the throne of God (the Queen appears at Your right hand), in a high place (“truly you are above all, O pure Virgin”), and reigns, rules over everyone: heaven and earth obey Her, honor Her. The sheaves of the earth, clothed with the royal crown, bow down to that sheaf, the spiritual and temporal ranks of the rich and the poor bow down to Mary: the rich people will pray to Your face (Ps. 44:13). And we all pay due homage to You, O most heavenly wheat of animal bread, and, like sheaves, we strew the paths at Your most pure and holy feet with our outstretched bodies. Our sheaves bow down to Thy sheaf, and in bowing we offer sinful prayers, eager to receive grains of Thy grace from the fullness of Thy wheat. Wise Virgo! Give us chastity. Lamb of Christ! Teach us kindness, meekness, humility and make us sheep of the right hand of Christ. Servant of the Lord! Excite and desire us to work non-slothfully for God. Source of life! Revive us with the animal waters of Your grace. Apostolic wedding! Crown us with mercy and bounty as we joyfully celebrate. Oh, heavenly wheat! Feed us with bread and soul all the days of our life; when the mortal harvest of our temporary life comes, in which there are very many tares and little wheat, You, Most Blessed One, begged the Son to turn water into wine, with the same prayers turn our tares into wheat and reap it Yourself, gather it Yourself, bring us to the heavenly granaries, so that there, not as now - from afar, but already close, face to face, we give worship, honor, glory and thanksgiving to Thy Son and our God, the animal Bread, and according to God the Most Pure Mother of God, spiritual wheat, with all the saints forever. Amen 187. Defiant or expressing bewilderment; perplexed. Dictionary of the Russian language of the 18th century. Note electronic edition. Stupid, senseless, impudent, crazy. Concise Church Slavonic dictionary. Note electronic edition Lily, plant. Explanatory Dictionary D.N. Ushakova. Note electronic edition Swamp. Dictionary of the Russian language of the 18th century. Note electronic edition. From an ancient collection of works by St. Dmitry, Metropolitan of Rostov, kept in the library. S.-Petersburg. Spiritual Academy, No. 1283. This word, in all likelihood, was pronounced in Kiev-Pechersk. monastery in 1685. "The Wanderer" 1891, II, pp. 436–460. You might be interested in: