Глава XI. Старец Макарий – продолжатель литературных трудов молдавского старца Паисия Величковского по изданию в свет святоотеческих писаний

Having mentioned in the previous chapter about some skete monks who at one time received a good school education, who, under the direct supervision of Elder Macarius of blessed memory, were engaged in the preparation for printing of manuscripts of the famous great Elder Paisius Velichkovsky, it would not be inappropriate to talk here about these book studies themselves; since they have their own interesting history. We saw above that Elder Macarius, while still living in the Ploshchanskaya Hermitage near his elder schema-monk Fr. Athanasius, a student of Paisiyev, found in him faithful copies of all the translations of the patristic books of Elder Paisiy, both newly made and corrected by the latter, and that copying them had long been his favorite cell activity. Thus, in the cell library of Elder Macarius, correct copies have long been found: a) from the ancient Slavic translations of the writings of the venerable fathers - Macarius the Great, John Climacus and Barsanuphius and John, corrected by Elder Paisius and b) from the books of the venerables translated by him himself - Maximus the Confessor, a word on question and answer, Theodore the Studite from the modern Greek language, the life of Gregory the Sinaite, words of Gregory Pa-lama and some other works of St. ascetic fathers. Elder Macarius always used all these treasures of spiritual intelligence both himself and unselfishly shared them with everyone who sincerely desired and sought spiritual edification and salvation, not at all daring, by his own admission, to think about publishing them. He was pleased and always thanked God for deigning him to acquire such treasures - some through his own labors, that is, correspondence, and others as reward for his filial love for Elder Athanasius after the death of the latter. Diligent reading and study of Fr. Macarius of these patristic writings, as well as interviews about spiritual life with spiritually experienced men with a strictly attentive, humble life, were the reason that the all-good Lord, seeing his good zeal for salvation and purity of heart, enlightened his mind to the knowledge of the Divine and patristic writings. When did Fr. Macarius moved to the Optina monastery and labored in community with Elder Leonid, who was a disciple of Schemamonk Theodore, also a close disciple of Paisiev; he became even more successful in this endeavor. And thus the Lord prepared him to be the continuer of the book works begun by Elder Paisius. It should also be taken into account that in the rector of Optina Pustyn, Fr. Abbot Moses and his brother Fr. Abbot Anthony, who until the end of 1839 was the head of the Optina monastery, the occupation of Fr. Macarius, by reading and studying the patristic writings, met the most worthy connoisseurs and supporters; for they themselves, being good branches of a good root, long before entering Optina Pustyn (1821) led a silent, solitary life under the guidance of the elders of spiritual life who labored in the Roslavl forests of the Smolensk province. While staying here, both brothers' main occupation in their free time from prayer was teaching in the patristic writings; for which purpose they copied the translations of Elder Paisius from the manuscripts that were in the possession of one of the Roslavl hermit-dwellers, the hieroschemamonk Fr. Afanasia. So, according to the special dispensation and providence of the all-good Lord, at the time when He was pleased to send ways and indicate a favorable time for publishing for the common benefit the spiritual treasures that had remained hidden for more than fifty years - the written works of the blessed elder Paisius, people capable of this appeared in Optina Hermitage and the most faithful copies from Paisius's manuscripts were found. Among them were even several manuscripts of the original edition that belonged to Elder Paisius himself, copied with his blessing from rough notebooks by his closest students, corrected and signed by his own hand. Such, for example, is the manuscript of the words of the great teacher of the inner life of St. Isaac the Syrian 75. The printing of spiritual books from Optina Pustyn began in 1845 in small sizes and as if by accident. Admirers of his gentlemen close to Elder Macarius took an active part in this matter. The Kireevskys are a famous Christian philosopher and at one time the editor of the Moscow scientific and literary magazine “Moskvityanin” Ivan Vasilyevich and his wife Natalya Petrovna, who initially initiated this case. Since 1838, she was the spiritual daughter of Elder Macarius. Through her, Ivan Vasilyevich first suggested to him whether it would be good for him to publish articles of spiritual content in the magazine he published. The elder responded to this proposal with thanksgiving, notifying Ivan Vasilyevich that, if this is possible and convenient, then he proposes to publish his “Life of Elder Paisius Velichkovsky” in the journal. If for some reason this is inconvenient, he will send this article to the Mayak magazine, published at one time by the famous Burachko. Sharing the opinion of Elder Macarius about the services rendered by Blessed Elder Paisius to all Orthodox monasticism and Slavic literature by establishing ascetic terminology in it, Ivan Vasilyevich gladly agreed to the elder’s proposal to decorate the pages of the magazine he published with this article. This article is in the Slavic dialect and was published in the 12th book of “Moskvityanin” for 1845 and is decorated with a portrait of Elder Paisius. The next year, 1846, Elder Macarius, when he visited the city. The Kireyevskys in their estate - the village of Dolbina (Belevsky district of the Tula province), located 40 versts from Optina Pustyn, in a cordial and sincere conversation with the hospitable hosts, speaking about various spiritual subjects, he also touched upon the lack of spiritual books that guide zealots of piety in an active Christian life. At the end of the conversation, he mentioned that he had quite a few manuscripts of the works of St. the fathers of the translation of Elder Paisius, full of spiritual intelligence and benefit. It turned out that Natalya Petrovna, who was previously the spiritual daughter of the elder, hieromonk of the Moscow Novospassky Monastery, Fr. Philaret 76, several similar manuscripts have also survived, which she inherited from the mentioned blessed elder. On the part of Ivan Vasilyevich and his wife, a question arose about this: “What prevents these spiritual treasures from being revealed to the world?” The humble elder, according to his custom, answered that he considered himself insufficient for this, had never done this and did not dare to ask anyone to print manuscripts, that, apparently, this was not yet the will of God, etc. Ivan Vasilyevich and Natalya Petrovna said that they would try to ask the Bishop of Moscow, Metropolitan Philaret, about this 77 . If there is no luck, then they too will be ready to agree that there is no will of God for this good deed. And since it was intended first of all to publish “The Life of Elder Paisius with His Creations” as a separate book, it was then necessary at the general council to write at least a short preface to the book. Paper was brought along with other accessories for this purpose. We prayed to God; and the owners left the old man alone in the room. An hour later he called them to his place. The first page written by the elder was read. The Kireyevskys, who personally and closely knew the elder Fr. Filaret Novospassky, added to this information about his life. Elder Macarius took the piece of paper they had written with him to show his rector, Fr. Abbot Moses. Father Superior, for his part, added a story about the elder of spiritual life, Archimandrite Alexander of Arzamas. Then, in the hope of the success of the undertaking, they began to rewrite the writings of Elder Paisius, which were in the manuscripts of Elder Macarius and Mrs. Kireevskaya, in order to prepare them for printing. Meanwhile, the Kireyevskys wrote to Moscow to the professor of Moscow University Stepan Petrovich Shevyrev, asking him to ask them for the blessing of the Metropolitan to print translations of Elder Paisius. The Lord was so merciful that along with his blessing he promised his patronage to this good cause. Copied completely, the required manuscripts were sent to the censor for the first time to the professor of the Moscow Academy, Feodor Aleksandrovich Golubinsky. And before the arrival of Messrs. Kireyevsky to Moscow in September 1846, Shevyrev had already printed eight sheets of the life and writings of Elder Paisius. This book, also in the Slavic dialect, was published at the beginning of 1847 under the following title: “The Life and Writings of the Moldavian Elder Paisius Velichkovsky (with a portrait of the elder)”, with the addition, opposite to what was printed in “Moskvityanin”: a) a preface containing a brief story about the life and monastic exploits of the disciples of Elder Paisius and some contemporary elders of spiritual life who lived in Russia, with whom he was in spiritual like-minded communion, and b) all the known writings of Elder Paisius. With this first edition, a letter from Elder Paisius to the former head of the Arzamas Alekseevskaya women's community, Marya Petrovna Protasyeva, was printed as a separate brochure. And then 50 copies of this brochure were donated to this community. Such was the small beginning of the holy work, which continued almost until the death of Elder Macarius - a work which the elder looked at with the eyes of faith, always calling it the work of God and considering it as such in the feeling of his soul. Here is a short list of all the spiritual books published by Optina Pustyn during the life of the elder Father Fr. Macarius with his blessing and with his main assistance or guidance. 1. The second edition of the Life and Writings of the Blessed Elder Paisius Velichkovsky, as well as the first, in the Slavic dialect, with the addition of articles against the first edition: 1) 0 oath of 78 brushes forbidden to monks: a) preface, b) study of the Elder of the Polyanomerulsky monastery Vasily; and 2) The life of the former rector of the Arzamas monastery, Archimandrite Fr. Alexander and his spiritual correspondence. With this edition, as with the first, a lithographed portrait of Elder Paisius is attached. The book was published at the end of 1847. 2. Four catechetical words to the nun, composed and spoken in 1766 by Hieromonk Nicephorus Theotokius, who was later Archbishop of Astrakhan, translated from Greek by Elder Paisius Velichkovsky. This brochure was printed at the end of 1848; and at the beginning of 1849 the second edition was published. In the same year, separate articles were published from the previously published writings of Elder Paisius during his Life: a) Scroll on mental prayer and b) Interpretation on “Lord, have mercy.” Translation from Greek. 3. Our venerable father Nil of Sorsky told his disciples about living in the monastery. Printed in 1849 in the Slavic language (started on May 18, and ended on June 15) with footnotes to clarify incomprehensible passages. This edition is subsequently decorated with a lithographed image of Rev. Nile of Sorsky, which was taken from the image sent from the monastery named after him to Optina Pustyn in gratitude for the copies of the published book delivered to this monastery. 4. Enthusiastic classes in writing souls. This is a collection of some patristic writings translated by Elder Paisius from Greek into Slavic. The book was printed at the end of 1849 with explanatory footnotes for difficult to understand passages. 5. The venerable fathers Barsanuphius the Great and John guide to spiritual life in answers to the questions of the disciples. The book, filled with great spiritual benefit, belongs to the number of Slavic translations corrected by Elder Paisius. It was again checked with the Greek original and printed in 1852 in the Slavic dialect in Russian letters; It is also provided with footnotes to help explain incomprehensible passages, and an alphabetical index. 6. Announcements of St. Theodore the Studite. Slavic translation of Elder Paisius from Modern Greek. This book was printed at the beginning of 1853 in only 600 copies for the benefit of monastic monasteries 79. 7. Our venerable father Maximus the Confessor’s interpretation of the “Our Father” and his own word of fasting on the question and answer. Published at the end of the same year, 1853. 8. Our Holy Father Isaac the Syrian, Bishop of Nineveh, words of spiritual asceticism, translated from Greek by Elder Paisius Velichkovsky. This is the most precious of all the publications of Optina Pustyn. As early as October 21, 1852, the monastery's book readers, under the direct supervision of Elder Macarius, began to compile explanatory notes for the Slavic translation of this book and compare it with the Greek text. This work, with the help of God, was completed on November 29 of the same year. The manuscript was rewritten and sent to the censor; It was already printed in March 1854 in the Slavic dialect in civil letters with interlinear notes and an alphabetical index at the end of the book, which Elder Macarius himself diligently worked on. 9. The book of the Venerable Fathers Barsanuphius and John, a guide to spiritual life, in questions and answers with an alphabetical index in Russian translation. At the convincing request of many who were not familiar with the Slavic dialect, the monastery's book readers began translating this book into Russian at the end of 1852 and completed it in April of the following 1853; and the book was published in 1855. 10. Our venerable father Abba Thalassius chapters on love, abstinence and spiritual life. From the Slavic translation of Elder Paisius, they were translated into Russian and both texts were printed - Slavic and Russian in civil letters. The original of this translation with amendments was kept by Elder Macarius for some particular circumstances and bequeathed to be preserved in the skete library as a treasure of great value. The book was also published in 1855. 11. Our venerable father Abba Dorotheus, soul-helping teachings and messages with the addition of his questions and the answers given to them by the holy elders Barsanuphius the Great and John, in Russian translation. The translation from Elenno-Greek was made on behalf of Elder Macarius by one of his spiritual children, a layman, an expert in classical languages, Konstantin Karlovich Zederholm 80. When checking this translation for publication, the Optina residents took into account the first printed Slavic translation, published in the Kiev Pechersk Lavra in 1617. The first edition of this book in Russian translation was published in 1856. 12. Life of our venerable father Simeon the New Theologian. Printed in Slavic in the same year 1856. 13. Moral and ascetic words of our venerable and God-bearing father Mark the Ascetic. Published in Russian translation in 1858. From the book: “Enraptured Classes” and “Philokalia”. 14. Our venerable father Simeon the New Theologian, abbot and presbyter, who was from the fence of St. Mamanta, the words are very useful, “Twelve Words.” Published in Slavic at the end of 1858. 15. Our venerable father Orsnsiy, Abba of Tavenisnot, on the establishment of monastic residence. The literal translation of this book from Latin into Russian was made by the aforementioned Konstantin Karlovich Zederholm. The book was published in 1859. 16. Our venerable father Abba Isaiah, the hermit of Egypt, spiritual and moral words. The book was published in 1860 in a Russian translation, for which, in addition to the ancient Slavic translation attributed to Elder Paisius, the Russian translation, made several years earlier from the Slavic by one lover of the patristic writings of the clergy, served as a source. To clarify some obscure places, we used the Latin text of these words, located in the library of St. Holland's fathers. So, from 1845 to 1860 inclusive, under the leadership of Elder Macarius, 16 books were published, of which 5 were in Russian, one in Slavic and Russian, and the remaining 10 in Slavic. All of them are printed in civilian letters. The first place among these publications undoubtedly belongs to the work of the great teacher of monastic life, St. Isaac the Syrian. Then follows the book by Rev. Abba Dorotheus, which Elder Macarius, as mentioned above, rightly called the monastic alphabet, especially pointing it out to all new novices who wanted to make a solid start in an active spiritual life, which, according to the teachings of St. John Climacus and this Venerable. Dorothea, is composed of obedience and humility. In addition to the listed books published by Optina Hermitage, the God-loving elder Macarius worked a lot on the creation of the great teacher of monastic life, St. John Climacus, who labored in Mount Sinai. Highly placing the creation of this St. father among the writings of other saints. the ascetic fathers, the elder studied and compared with each other all hitherto known printed publications and handwritten translations of this immortal creation. Finally, taking as a basis the translation of Elder Paisius, as a man full of spiritual intelligence, who had undergone experience as set forth by St. John's advice, Elder Macarius made special efforts to explain the translation of Elder Paisios by comparing it with other handwritten later translations, printed editions and with the Greek text. Its goal was to make the translation of the Ladder accessible not only for bare reading, but especially for general practical guidance of the spiritual instructions contained in this book. Thus, a translation of the Ladder was compiled in simplified Slavic, which Elder Macarius himself diligently worked on with the active assistance of his close disciple Hieromonk Ambrose, his successor in eldership. For this translation, upon completion, Elder Macarius himself compiled an alphabetical index of the items contained in the Ladder, and rewrote it with his own hand, forgetting both the weakness of his body and his leisure time, sacrificing for this time his short rest. After this simplified Slavic translation, with the blessing of Elder Macarius, the Ladder was translated into Russian; in which his other student, the aforementioned monk Juvenaly Polovtsev, practiced under the direct supervision of the elder. But both the simplified Slavic and Russian translations of the Ladder, for unknown reasons, were not published during the life of Elder Macarius. They were published after his death. This was probably because the publication of the Ladder in the Slavic language belongs to the Holy Synod itself; and therefore Optina Pustyn did not have the right to publish the Slavic text of the book, even if simplified by it. Over time, the monastery, not seeking material benefits for itself, but solely bearing in mind the spiritual benefit of pious readers, asked the Holy Synod to publish this book on its own behalf - which actually came true. Metropolitan Philaret of Moscow blessed the Russian translation of the Ladder to be published by Optina Pustyn. But since the already published Russian translation of this book by the Moscow Academy served as some obstacle to this, the gracious saint deigned to say this: “Let the Academy publish its translation, and Optina publish hers.” Before printing, copies of both translations, Slavic and Russian, were quite common in the lists between brethren, both monastic and monastic 81. All activities, both in preparing for publication the Slavic translations of Elder Paisius with interlinear explanatory notes of incomprehensible words and expressions, and in translating some of them into Russian, were directly supervised by Elder Macarius himself. And those who worked in this matter were all his close disciples from the monastery brethren, namely: the above-mentioned hieromonk Ambrose, the mantle monk Juvenaly and the cassock monks - Fr. Lev Kavelin and Fr. Pavel Pokrovsky. All these people gathered for book studies in the reception room of the elder, who, without stopping his usual studies with the brethren and outside visitors, also visiting the monastery hotels at certain times, nevertheless took an active part in these studies. It can be said affirmatively that not a single expression, not even a single word, was written into the manuscript sent to the censor without his personal approval. His work in this matter was truly amazing. Gifted by nature with a lively, energetic character, the elder seemed to forget himself in his book studies, often sacrificing for them, as already mentioned above, the short rest that was necessary for him. Although everyone who participated in these works did not lack zeal, one cannot help but admit that if anyone felt exhausted at times, it was by no means the elder - he was tireless. “But,” one of them, Fr., once said on behalf of all the participants in the book studies. Leonid Kavelin, how generously we were rewarded for our small efforts! Who among those who pay attention would not give several years of their lives to hear what our ears heard! These are the elder’s explanations of such passages of the fatherly writings, about which, if not for these studies, none of us would have dared to ask him. And if he had dared to do this, he would undoubtedly have received a humble answer: “I don’t know this; This is not my measure. Maybe you have achieved it, but I only know: grant me, Lord, to see my sins! Cleanse your heart; then you will understand.” Who among us is able to forget with what condescension he listened, endowed by the Lord with the gift of spiritual reasoning, to our childish silences and made concessions in the desire to more gracefully or clearly express thoughts where he did not see a violation of the spiritual meaning, covering them with a decent fatherly joke, for example: “So be it; I don’t know the latest literature; but you are a learned people.” If a disagreement arose between the workers in the understanding of any place or word, the elder immediately eliminated it: either he proposed his own opinion on Wednesday, or, humbling and humbling us, he left such a place without any explanation at all, saying: “This is not our measure; whoever does it will understand. Otherwise, how could we not put our rotten things in place of his (meaning Elder Paisius) high spiritual understanding.” By the providence of God, according to the remark of Elder Macarius, it was arranged in such a way that by the time the Optina Hermitage published the patristic books, there appeared high patrons who deeply sympathized and contributed to this cause, people of remarkable intelligence, both from spiritual and secular circles. These were, in addition to the Most Reverend and at the same time highly enlightened Moscow Metropolitan Philaret: the above-mentioned professor of the Moscow Theological Academy, the most enlightened philosopher Archpriest Theodore Aleksandrovich Golubinsky, who was temporarily assisted by the former rector of the Moscow Theological Seminary, Archimandrite Leonid (who died in the rank of Archbishop of Yaroslavl). Archimandrite Sergius, who at that time was an inspector of the Moscow Academy (who died in the rank of Metropolitan of Moscow), also diligently contributed to the successful progress of the Optina publications. Of the secular persons who took part in this matter, especially the aforementioned Ivan Vasilyevich Kireevsky, as can be seen from his correspondence with Elder Macarius, and then professor of Moscow University Shevyrev and others. It is clear that as a result of the efforts of the Optina brethren in publishing the patristic writings, Elder Macarius repeatedly received flattering reviews, congratulations and thanks from many people who understood the matter. But here, too, according to his custom, the elder showed his deep humility. So, for example, he wrote on January 5, 1857 to one clergyman 82 with whom he was in constant spiritual communication in writing, despite the distance of space separating them: “You approve of our publications of fatherly books, and especially in Russian translation. But here there is nothing of ours, and everything was accomplished by God’s favor for the benefit of those who wish and seek spiritual benefit. How could we begin such an important and unusual task for us?! But God raised up well-minded people to assist in this matter. And most of all, the favor and blessing of the merciful archpastor 83 served to publish the translations that were hidden in the manuscripts of the blessed elder Paisius of Moldova. And St. Abba Dorotheus's book was also hidden under a bushel at the end of the book of St. Ephraim the Syrian and due to the antiquity of the Slavic language was inaccessible to many; but - thanks be to the Lord! - and it now stands on the candlestick. May God grant that those who honor and listen gain spiritual benefit!..” Consoled by the treasures of the spiritual mind, which had been hidden in obscurity for more than half a century, published for the common benefit, the elders of Optina Pustyn first of all remembered that these books could never have been published if the Lord, apparently favoring this matter, had not sent patronage, assistance and spiritual and material means for the successful implementation of this matter. In these thoughts, the abbot of the monastery, Fr. Archimandrite Moses, his brother Fr. Abbot Anthony and the described elder Fr. Macarius at the general council decided that they could not express their gratitude in any more decent way to their enlightened accomplices in the publication of books, than by making them generally known in institutions designated for the education of spiritual youth, in these nurseries of spiritual enlightenment of future shepherds and teachers of the Orthodox Church of Christ. For this purpose, a copy of all the above publications was promptly sent as a gift: 1) to all academic and seminary libraries, 2) to almost all diocesan bishops, rectors and inspectors of theological academies and seminaries, 3) to laurels and all Russian monasteries, 4) to St. Mount Athos: to the Russian Panteleimon Monastery, the Bulgarian Zografsky cenobitic monastery, to the monastery of St. Prophet Elijah, to the monastery of St. Apostle Andrew the First-Called and the Bulgarian monastery of the Virgin Mary (Xylurgu). When was the book of St. Isaac the Syrian, copies of it were sent to the Moldavian Nyametsky monastery, from where this book gained its fame in Russia. Moreover, to many parish churches in areas infected with schism, the works of the skete hieroschemamonk John, who had been in schism for a considerable time and converted to Orthodoxy, were sent out free of charge to expose schismatic errors. Optina publications were also distributed and sent as gifts to all familiar visitors to Optina Pustyn in various near and far places. At the same time, let us not overlook the fact that the monastery, from which so many books were freely distributed and sent to all corners of Russia with a generous hand, was itself far from secure and often found it very difficult to make a living, never getting out of debts of several thousand rubles. But the lack of material resources did not in the least suppress the spirit of Fr., who was in charge at that time and had strong faith in God’s Providence. Archimandrite Moses. He even found pleasure in being useful to others in one way or another. This was the main goal of all his concerns and affairs throughout his long life. “Someday someone will read this or that book,” he used to say, “and the spiritual benefit of one person will reward all our labors. Our business is to sow. God willing, someday there will be fruits.” And the fruits were obtained through published books, and even today they are abundant. For such offerings to monastic and lay lovers of God, in addition to private written expressions of gratitude from many archpastors and fathers, rectors and inspectors, the Optina rector Fr. Archimandrite Moses, at the request of these seminary authorities, was honored in 1857 to receive the blessing of the Holy Synod. And Elder Macarius for publishing the book of St. Isaac the Syrian received as a gift from the abbot of the Moldavian-Vlachian Nyametsky monastery a camelot cassock of Greek cut, which, in his humility, he put on only when he began to receive the Holy Mysteries of Christ. Where, it may be asked, did the publishers get the amount required to publish such a significant number of books? Without hesitation, you can answer this with the words of Elder Macarius: “God sent for a good cause through good people.” For who, if not He, inspired sufficient people, who received spiritual benefit from one book, to help as much as possible in the publication of another? During the book studies, many who sympathized with this cause asked in advance: “Will the work begun soon be ready?” And as soon as the elder said that, thank God, the matter was over, there was no shortage of those who were zealous to help publish the new book, by the grace of God. Those who were devoted to Elder Macarius gt cared a lot about the entire material side of the book publication. Kireevsky, and in particular, as we will see later, the wife of Ivan Vasilyevich Kireevsky, Natalya Petrovna. For the service rendered by both of them in this matter, only He is able to repay the one who promised not to leave without a reward the one who gives his neighbor a cup of cold water in His Name. Let us note here that Elder Macarius, at the end of the publication of books in his time by Optina Hermitage, looked at the account of the monetary costs for this work, and was surprised at how it all happened and where such a large sum was spent on all publications - up to 15,000 rubles in banknotes. He could only express his feelings with tears of gratitude to the Generous God, exclaiming: “Wonderful are Your works, O Lord! [Ps. 139:14] The fate of this manuscript is especially remarkable. It was written half-written on white polished paper, more than half a sheet long, by a close disciple of Elder Paisius, schemamonk Fr. Theodore, and was completed by his friend and cohabitant in the Moldavian and Russian monasteries, schemamonk Fr. Nikolai. Then this manuscript was sent by Elder Paisius to Metropolitan Gabriel of St. Petersburg with the following handwritten signature in the preface (after the dedication): “Archimandrite Paisius (Velichkovsky) Rodimets of Poltava, who labored in the translation of these Holy Ascension Nyametsky and Predtechev Sekulsky Moldovlachia monasteries.” After the death of Metropolitan Gabriel in 1801, it is unknown how, the manuscript passed into the private hands of some dealer and was brought by him for sale to the Valaam Monastery, since a rumor reached him that elders of spiritual life lived there, who would probably buy it at an expensive price. Thus, the book reached the hands that wrote it, schemamonk Fr. Theodore, who lived at that time on Valaam. One can imagine the joy, and at the same time the surprise of Fr. Theodore on the occasion of the discovery, especially for him, of such a precious manuscript, which he did not hope not only to have, but also to ever see. The Lord, who arranged such a miraculous discovery of the manuscript, also granted the humble and wretched old man the means to return it from the hands of the dealer. This happened between 1811 and 1817. Father Theodore greatly valued the lost and so unexpectedly acquired treasure. In general, this elder loved the writings of St. Isaac the Syrian, that during the fierce sorrows that befell him, driven by malice and envy, being forced to repeatedly move from monastery to monastery, he took with him only this one book of St. Isaac. After the blessed death of Elder Theodore in 1821, this book went to his beloved disciple and companion during his entire mournful life after leaving Moldavia, hieromonk Fr. Leonid (in the schema of Leo). During his lifetime, Father Leonid gave it to his disciple Schemamonk Antiochus, after whose death it passed to another disciple of Elder Leonidus, who then lived in the Alexander Nevsky Lavra, monk Ioannikios (in schema Leonidus). This one gave it to the benefactor of the Kaluga Tikhonova Hermitage, where he himself lived for quite some time, the spiritual daughter of the elder Fr. Leonida to Elder E.T. L-oh, and from her this book in 1849 passed to the hieromonk of the same monastery, Fr. Ephraim, who was also a student of Elder Leonidas. Father Ephraim gave it to his spiritual son, monk Abraham. And this one, leaving in 1858 to live in St. Mount Athos, brought this manuscript as a gift to the Optina elder Hieroschemamonk Macarius, who, in his dying illness, blessed it with it along with the icon of St. Isaac the Syrian, the aforementioned skete hieromonk (later archimandrite) Fr. Leonid Kavelin; and he left it in the skete library of Optina Pustyn. See about this elder in the preface to the book: “The Life and Writings of Elder Paisius Velichkovsky.” Publication of Optina Pustyn. Metropolitan Philaret died in 1867 on November 19 and was buried in the Trinity-Sergius Lavra. Shame (c.-sl.) – abstinence. (Editor's note) In 1873, already under Elder Ambrose, the Announcements of St. Theodore the Studite were translated into Russian and published. They are read in the Optina Skete according to the general cell morning rule, beginning with the Week of the Publican and the Pharisee and ending after Easter. Subsequently, the hieromonk of the Optina monastery, Fr. Clement. Died 1878 April 30. And now copies of the Ladder, beautifully written by the charter, are kept - one, written by the monastery monk Astion, in the skete library, and the other, written by the skete hierodeacon Sergius Trunov, in the monastery. During Great Lent, at church services there is a reading of a simplified Slavic translation of the Ladder in Optina Pustyn, both in the monastery and in the monastery. In the subline of the first edition of the Biography of Elder Macarius, it is noted: “A-b P-b, now a bishop.” It was probably Archimandrite Polycarp, who, it seems, lived and served for some time in the Jerusalem mission, was in close spiritual communion with the Optina elders, and later Bishop of Orlov. Moscow Metropolitan Philaret.