Letters from Archbishop Smaragd (Kryzhanovsky) of Ryazan to Archimandrite Hierotheus (Dobritsky)

Contents I. Letters from Archbishop Smaragd (Kryzhanovsky) 1 (1) • 2 (2) • 3 (I) • 4 (II) • 5 (3) • 6 (III) • 7 (4) • 8 (5) II. Letters from Archbishop Smaragd (Kryzhanovsky). Published: Christian Reading. 1911. No. 5–6. pp. 753–774 9 (6) • 10 (IV) • 11 (V) • 12 (VI) • 13 (7) • 14 (8) • 15 (9) • 16 (10) • 17 (11) • 18 (VII) • 19 (12) • 20 (13) III. Letters from Archbishop Smaragd (Kryzhanovsky). Published: Christian Reading. 1911. No. 7–8. pp. 964–986 The word spoken by the archbishop. Smaragd on June 2, 1857 at the opening of the Mother of God of All Saints women's community in the city of Bolkhov 21 (14) • 22 (VIII) • 23 (15) • 24 (16) • 25 (IX) • 26 (X) • 27 (XI) • 28 (XII) • 29 (XIII) • 30 (XIV) • 31 (XV) • 32 (XVI) • 33 (XVII) • 34 (17) IV. Letters from Archbishop Smaragd (Kryzhanovsky). Published: Christian Reading. 1911. No. 9. P. 1130–1151 35 (18). • 36 (19) • 37 (XVIII) • 38 (20). • 39 (21). • 40 (22). • 41 (XIX) • 42 (23) • 43 (XX) • 44 (XXI) • 45 (XXII) • 46 (XXIII) • 47 (24) V. Letters from Archbishop Smaragd (Kryzhanovsky). Published: Christian Reading. 1911. No. 10. P. 1238–1253 48 (XXIV) • 49 (XXV) • 50 (XXVI) • 51 (XXVII) • 52 (25) • 53 (XXVIII) • 54 (26) • 55 (XXIX) VI. Letters from Archbishop Smaragd (Kryzhanovsky). Published: Christian Reading. 1911. No. 11. P. 1358–1370 56 (XXX) • 57 (XXXI) • 58 (XXXII) VII. Letters from Archbishop Smaragd (Kryzhanovsky). Published: Christian Reading. 1911. No. 12. pp. 1507–1518. 59 (XXXIII) • 60 (XXXIV) • 61 (27) • 62 (XXXV) • 63 (28) • 64 (XXXVI) • 65 (XXXVII) The significance of any correspondence is determined by the individuals participating in it, who naturally impart to it a certain importance by their position and knowledge of the subjects of speech. In this case, this is both clear and undeniable in relation to the Reverend. Smaragd, who belonged to the most prominent Russian hierarchs of the 19th century, why are the letters printed below valuable for their direct characteristics, as well as various messages, judgments, comments, etc. The only question is whether they are “frank” enough if they were only formal - official replies - and it is directly resolved by the characteristics of the addressee, about whom the following formal biographical information is available 1. Archimandrite Hierotheus in the world was called Yakov Mikhailovich Dobritsky, came from the children of chief officers and was born in the district town of Tarashcha, Kyiv province, in 1808; His father, titular councilor Mikhail Isidorovich, was the son of a priest. From September 1821 to July 1826, he studied first in the Kyiv theological schools, and then in rhetoric (Theological Seminary) in the subjects taught every other year. On September 27, 1827 he was admitted to the Kiev-Pechersk Lavra for obedience, on May 8, 1828 he was assigned to the Office of the Spiritual Council as a high-ranking officer, on February 22, 1830 he was tonsured a monk, on July 15 he was ordained a hierodeacon, on November 28 he was made archivist of the Lavra Archive, on January 31, 1831. appointed supervisor of the Kiev-Pechersk printing house and its contents keeper, on January 17, 1833, in addition, approved as a junior proofreader of books printed in the Lavra printing house. As a result of a call from the Holy Synod to the newly discovered Polotsk diocese, Fr. Hierotheus left for Polotsk on February 21, 1837 of his own “volition,” which was probably due to the fact that the Bishop of Polotsk was a fellow countryman of Fr. Hierotheus, who, perhaps, personally knew him, for for 12 years he was in the lower department of the Kyiv Theological District School, when in 1821 Smaragd was an inspector of the Kyiv Theological Academy (see “Memoirs” l. 128 2, Kyiv. ed. and l. 128 vol. Ryaz. ed.). Arriving in Polotsk on March 4, 1837, on March 24 Fr. Hierotheus was identified as one of the brotherhood of the Polotsk House of Bishops and on April 15 he was ordained hieromonk, and - after the transition of Smaragd to Mogilev (June 5, 1837) - moved on July 19 to the Mogilev diocese with the appointment of a cross hieromonk of the Mogilev House of Bishops, where from August 11 he was treasurer, and from On October 25, he was and was present in the Mogilev Consistory until May 3, 1840. Now, according to the petition, he was dismissed from his last position and on June 8 of this year he moved to the Kharkov diocese as an economist of the House of Bishops to Smaragd (who occupied the Kharkov see on April 6, 1840), and from July 23 he corrected treasury duties there and on April 29 In 1841 he was appointed dean of the monasteries: the Starokharkov men's monastery and the Kharkov women's monastery. But on December 31, 1841 Smaragd was transferred to Astrakhan, where on February 18, 1842 he was summoned by the Diocesan authorities and Fr. Hierotheus, having been appointed steward of the House of Bishops; In addition, from April 11, he also ruled the Astrakhan Intercession-Boldinsky Monastery (until January 20, 1843), and from June 22, the St. John the Baptist Monastery, where on November 5 he was made abbot and on December 6, 1844 he was elevated to the rank of hegumen with the awarding of the abbot's staff. When Smaragd was transferred to Orel on November 12, 2844, and Fr. On March 21, 1845, the Hierophey moved to this city as the housekeeper of the House of Bishops and on August 30, 1846 he was elevated to the rank of archimandrite with the appointment of abbot to the Mtsensk Peter and Paul third-class monastery, from where on June 10, 1853 he was summoned to Orel for cathedral service and management of the House of Bishops (on the occasion of Smaragd’s departure to St. Petersburg for presence in the Synod) and on October 18 was determined to be a member of the Oryol Spiritual Consistory. February 29, 1860 Fr. Hierotheus was transferred to the post of rector at the Bryansk Svensky Assumption third-class monastery, where he was dean from December 12, 1867, and by the Tale of the Holy Synod of January 21, 1880. (for No. 255) was retired. He died (and was buried) in the Svensky Monastery on November 30, 1882. From this information we see that from his arrival in Polotsk (March 4, 1837) to his departure (March 17, 1847) to the Mtsensk Monastery, Fr. Hierotheus was directly under Smaragda for more than 10 years, and in total served with him for over 21 years - until his separation on July 8, 1858 from the latter in Mtsensk upon his appointment (June 5, 1858) to Ryazan, but even then maintained relations almost until the death of this archpastor († 1863, XI, 11), who wrote to him on June 4, 1863. This testifies about their mutual closeness, which was not only close at work, but also spiritually intimate. They knew each other completely and trusted each other with complete devotion. Under such circumstances, it is natural that the correspondence of such persons is distinguished by sincere frankness, which is most valuable for depicting the personality of Smaragd, who often appears in it with all individual specificity. And, indeed, these are private, friendly letters (see No. 56), especially important for characterizing Smaragd, and equally dear for various frank messages and instructions about the affairs and figures of that time. From this side, Smaragd’s letters are very valuable, since he - by his very temperament - was not capable of cold restraint or official diplomacy. There were many such letters already because Smaragd usually answered his correspondents (see Nos. 32 and 27). In particular, Fr. Hierotheus preserved up to 80 letters, and almost twice as many were received (see “Memoirs” fol. 2 vol. - 3 Kyiv. ed. and l. 4 Ryaz. ed.). This means that up to half of it was missing from the addressee, and the rest also did not all arrive intact. Father Hierotheus intended to transfer them to the Ryazan Seminary (see No. 57), but they were not there, and they were found in other places. Below we place 65 numbers, which in their current composition have a dual origin. Of these, 28 issues were found in the originals by the famous writer, archaeologist and bibliographer Lev Stepanovich Matseevich and sent to us in an exact copy rewritten by him with some explanatory notes. In general order, these are Nos.-pa: 1, 2, 5, 7–9, 13–17, 19–21, 23, 24, 34–36, 38–40, 42, 47, 52, 54, 61 and 63. The originals of these letters were temporarily handed over to L.S. Matseevich by their current owner, teacher of the 2nd Kyiv Gymnasium, Gavriil Nikolaevich Florinsky, who inherited them from his father, Kyiv Archpriest Nikolai Ivanovich Florinsky († 12, VII, 1900), and they came to the latter because he was married to Smaragd’s own niece - Ekaterina Gavrilovna († 1898, X, 11), daughter of Smaragd’s elder brother, Archpriest. Gabriel Petrovich and Kryzhanovsky († 1836, I, 10) 2. These letters were copied into a book, but without analysis and without chronological order - for the sole purpose of preserving them. On the top of the binding is stamped: 2. Obviously, there was also the 1st book of Smaragd’s letters to Fr. Hierotheus - also bound. It has not been found then nor has it been found to date. Some replenishment is the handwritten “Memories of the late Smaragd, Archbishop of Ryazan and Zaraisk, Abbot of the Bryansk Svensky Assumption Monastery, Archimandrite Hierotheus.” They are available in two editions and copies. One (on 129 quarters, but on 257 pages) has long been known from the manuscript of the Kiev Pechersk Lavra (No. 398, add. 27), which came from Archpriest. N.I. Florinsky (see Prof. N.I. Petrov, Description of manuscript collections located in Kiev, in “Readings at the Society of Russian History and Antiquities at Moscow University” 1897, book I, department II, p. 126). Another one (on 128 quarters, and another one - the last one - was lost) was found at the Ryazan Theological Seminary and brought to us by its teacher Alexander Feodorovich Karashev. According to Fr. Hierotheus, these “memoirs telling only about everyday labors and adventures” by Rev. Smaragda, were “compiled by him immediately after his death” for printing, “but due to uncontrollable circumstances they remained in manuscript.” Of the two editions, the first in time is the Ryazan one, which was sent for publication in the “Ryazan Diocesan Gazette” and was adapted to this 3, but the censor 4 did not proceed, putting the following resolution on the manuscript: “Without any reason to defend in print regarding the character, religious beliefs and purity of life of a well-known, respected former minister of the Church, it means openly humiliating him. It’s best to leave these memories unprinted.” This edition is dated 1864 and was then revised 10 years later (see letter 59) or, more precisely, in 1876 (see letter 41). The differences are small between both editions, but in some places they complement and clarify each other. In them about. Hierotheus is portrayed as a reverent admirer of the archimandrite's face and deeds. Smaragda. Although the author notes his “lack of education” (Ryaz. ed., l. 117) or “mental insufficiency” (Kyiv. ed., l. 116 vol.), everything is presented with sufficient literary experience, as evidenced by his two printed works: 1) Mtsensk Peter and Paul Monastery, Oryol diocese, ed. 1st Kyiv 1858, ed. 2nd Moscow 1859, ed. 3rd, corrected and expanded (edited by I. Tokmakov and Father I.V. Livansky), Orel 1900; 2) Bryansk Svensky Monastery of the Oryol diocese, 1st ed. Moscow 1866, 2nd ed. Eagle 1895. It is clear that, being a fairly skilled writer, Fr. Hierotheus - in the interests of documentation - had to use Smaragd's letters, since he strived for specific and convincing objectivity, not wanting to be either a lawyer, or a defender, or an informer (see "Memoirs" l. 42 vol.). Letters known in the originals are also quoted here, and in addition to them, more or less complete excerpts from 37 new ones are presented - in general order Nos. 3, 4, 6, 10–12, 18, 22, 25–33, 37, 41, 43–46, 48–51, 53, 55–60, 62, 64 and 65. Fr. Hierotheus often gives only brief extracts (see No. 56), and therefore - to clarify these fragments - we reproduce them together with the context of our source, just as we borrow comments from the original letters: all this sometimes does not directly relate to the content of the letters, but has a general biographical interest. The letters are arranged chronologically with sequential numbering. Arabic numerals in brackets indicate in order the original letters collected by L. S. Matseevich, and Roman numerals (in brackets) note the same in relation to extracts borrowed from the “Memoirs” of Fr. Hierothea. In the last category, there are words in the text that are fenced off with extra signs: these are variants, because between both editions there are small differences even in the quotations themselves, and we tried to cite as fully as possible our own speeches by Fr. Hierothea. The notes provide only the most necessary explanations. In addition to those taken from Fr. Hierotheus and designated by his name, all others belong partly to L. S. Matseevich, and more to the undersigned, but the authorship of one or another person is verified by initials only in special cases. Regarding the persons and events of Oryol history, we used the data reported to us on the participation of the Right Reverend (former) Oryol (now Kaluga) Alexander (Golovin), as well as the secretary of the Oryol Church Historical and Archaeological Society, the head of the Oryol Spiritual Consistory Ivan Stepanovich Komyagitsky and the teacher of the Oryol Theological Seminary Alexey Evgenievich Popov. as well as the head of the Archives of the Holy Synod, Konstantin Yakovlevich Zdravomyslov, on a variety of issues and subjects. However, in this particular part there remain the most defects, which we are unable to fill due to the inaccessibility of local sources. Information about some Polotsk episodes was brought to us by Vladimir Nikolaevich Tychinin (then) Superintendent of the Vitebsk Theological School (now Director of the Svisloch Teachers' Seminary). We think, however, that in their present form all letters from the Reverend. Smaragda to Archimandrite Hierotheus is so clear that he will not encounter any particular difficulties in their scientific application. Essentuki, Terek region 1910, VII, 20 (Tuesday) – Elijah’s day. I. Letters from Archbishop Smaragd (Kryzhanovsky) Most Reverend Father Archimandrite Hierotheos! As the Lord was pleased to accept the soul of the noble Mary to villages unknown to us 6: I allow her mortal body, as the benefactor of your monastery, to be buried by the cathedral, our Diocese, in the Mtsensk Monastery, in the church vestibule of the large Intercession Church, where the bodies of members of the family of the Excellent Lord Vladimir Nikolaevich Shenshin were previously placed. Moreover, I inform you pastorally that in our department and in the entire flock everything is in prosperity! Only a servant of God, Fr. Archimandrite Bolkhovskaya Macarius, it is heard, is hopelessly ill for life, and, instead of the Jerusalem Holy Sepulcher, he should soon meet (or maybe he has already met!) with his own tomb 7. Such is the lot of us all! 8. – I consecrated the Cathedral Church in Kromy on May 12, and was greatly surprised by its excellent and rich decoration, especially the interior. Where did everything come from, at the behest of the Head and Founder of the Church! The celebration was great, diligent, and, one might say, not according to Krom! I sincerely wish peace and prosperity to you and the Abode and send blessings. – Humble Now, while passing from Kharkov, Hieromonk Arseny took my blessing and is traveling with the sacristy of Innokenty to St. Petersburg 9 . Litter: “Received. May 19, 1847" To the Most Reverend Abba of the Holy Mtsensk Monastery, the all-desirable Brother of our humility in Christ Jesus our Lord, Archpastoral blessing and a kiss in thought about the Risen Lord, with the greeting: Christ is Risen! Taking this opportunity, we send our thanks for your good wishes regarding the past days of the saving Easter of Christ. We pray that you organize the Archimandry entrusted to you, both internally and externally, with all possible diligence, the fear of God and complete trust in the Almighty Providence of the King of Kings. Every summer, be sure to inspect the dilapidations of the monastery, and restore the monastery buildings, as the property of the Savior (His miraculous face rests with you) and inform us about everything, as if we are taking a heartfelt participation in the good of the Monastery 11. – You don’t need to be reminded about the internal thing, which is most important, because you yourself must know that faith, love, abstinence, meekness, mercy, bearing the cross and following the Savior are more important than all the buildings in the whole world. Why strive earnestly in this, firmly and complacently remembering that without labor there is no fruit! May the Lord instruct you with His wisdom and strengthen you with His grace. Thanks be to the Risen One! During the days of His resurrection I was healthy, and I sent everything, it seems, without failure. But I will not be justified about this (1 Cor. 4:4); for our One Justifier is in heaven! There's a reckoning! Our brother Subdeacon Alexey Sobolev departed to the Lord on the 4th day of Holy Easter. Without him, there will be quite a lot of problems in the sacristy and in the Bishop's service. The Right Reverend Innokenty of Kherson himself writes to me that he was desperately ill with colic in the chest, but has now recovered and was released to Odessa temporarily 12. In his own cover, S.P.b. does not write anything about the news 13 . – It seems that Ploshchansky 14 and Odrinsky 15 builders will receive pectoral crosses. - Save yourself, Father, in the Lord and pray for His grace for our weakness! Please! Your most benevolent Shepherd, Smaragd, unworthy Archbishop... December 24, 1850 [Smaragd] writes [about. Hierotheus]: “I am very grateful to you for remembering me on such important and saving days of the Incarnation of God the Word on earth.” A March 30, 1851 [Smaragd] deigned to write [Fr. Hierotheus] by the way: “We must try to ensure that the spiritual life about Christ prevails not only on paper; but also in the heart and in all actions.” He gave you the Book of the Team, and promoted Ambrose to Hierodeacon; whom you try to improve in literacy; otherwise, consider it between sick days... I hear that your Mtsenians are not happy because you do not give the real Savior 17 to their homes, but only a copy, or that you give the original only to rich houses: (which is even worse). To ward off such gossip, one must make an icon case for the original image, so that the gilding is not erased and the stones are not spoiled, and in consideration of the gravity of the image 18, in order to ward it off, make a stretcher with wheels and gurneys, as the Bolkhovites managed to do on the huge icon of the Mother of God of Jerusalem 19. Everyone needs to be given the original; for if they complain (to which the Mtsenians are very prone), then it is no wonder that you will receive an order in accordance with their wishes. – There is absolutely no time to write anymore. Work for the benefit of the truly wretched and impoverished Monastery 20; and the Lord visibly and invisibly helps and will help you. Humble Smaragd Archbishop... In a letter dated March 27, 1852 The Eminence [Smaragd] says: “I send you, father and brother, the blessing of peace about the Risen Lord, whose grace adorns and perfects your life... Thank God, to this very moment we are healthy, although on the occasion of fasting we do not remain completely strengthened 23...” To the Most Honorable O. Archimandrite Hierotheus of our unworthiness, Archpastoral blessing! I am pleased that your truly wretched abode is making some progress in material prosperity. God grant that she moves towards the better morally too! “Deacon Krasin has become unbearable for the Ploshchanskaya Hermitage. The main thing behind him: drunkenness, sneaking and serving with sneakers, and lack of any integrity. But he is capable of choir obedience. Watch him closely, not trusting him in anything, and not relying on his verbal promises for correction, which are false and vanity. At the very least, I wish that he would not be sent from the Mtsensk Monastery to the Provincial Government, where his path has long been 25. It seems that Fr. Archimandrite Clement will soon be traveling through Mtsensk again. Transferred from Chernigov to Tver, with the same rank and rank. It is heard that in Chernigov he was a great hunter before the baptism of the Jews, who, they say, became agitated, with danger for him. The cantonists he converted in Kazan were Jews, many still converted to Judaism. Of these, one was sent to our Diocese (to the Yelets Monastery:) for admonition, and according to the long-term conviction of Fr. Archimandrite Flavian 26 again agreed to profess the Orthodox faith. You know hierarchical news from newspapers, but there are no others. It is known that Nizhny Novgorod Bishop Jeremiah is retiring 27. In our Diocese there are few currently awarded, of which the Chairs. Archpriest Butyagin 28 receives the 3rd degree of Anna, and my steward, Hieromonk Florenty, receives a pectoral cross. In total, only 9 people were awarded. Maybe Nicodemus would still dare to go to the gathering. Convince us, and we will help you. We think that it was from this letter that they were taken from Fr. Hierotheus (in the “memoirs” l. 53 vol. Kiev ed. and l. 52 and ver. Ryaz. ed.) two excerpts given under March 30th in this form. A 30 of the same [year 1852] Martha [Smaragd] wrote [Fr. Hierotheus|: “I am pleased that your truly wretched Abode is moving forward in material prosperity. May God grant that I move towards the better morally too.”... Transferring from the Ploshchinskaya Hermitage to the Mtsensk Monastery of the widowed Deacon John Krasin 29, describing his evil properties and warning me [Fr. Hierotheus], then [Smaragd] says: “I wish that it was not from the Mtsensk Monastery that he [Krasin] was sent to the Provincial Government, where the road 30 has long been for him [Krasin] ... Archimandrite mentioned in this letter. Kliment (Mozharov), master of the St. Petersburg Theological Academy, graduated in 1831, was there from 1831 to 1839, first as a bachelor, then as an extraordinary professor of theological sciences; On May 3, 1839, he was appointed rector of Oryol Spirit. Seminary, in 1843 - Kazan Seminary, in 1850 - Chernigov Seminary, March 31, 1852 - Tver Seminary; by synodal decision of February 10, 1853, he was moved by the rector of the Resurrection Monastery, near Moscow (called New Jerusalem), and then transferred to the Kazan Spassky Monastery, where he died in 1863 (cf. and † A. S. Rodossky, Biographical Dictionary of Students of the First XVIII Years of the St. Petersburg Theological Academy, St. Petersburg, 1907, pp. 202–203, and in the “Theological Encyclopedia,” ed. by Prof. N. N. Glubokovsky, vol. XI, columns 208–209. “Oryol Diocesan Newsletter” 1866, no. 21, p. 1196, no. 9, pp. 682. 687–688, no. 11, p. 895, no. 21, p. 1633; 1868, no. 22, pp. 1733–1735). †Prof. D. I. Rostislavov in “Bulletin of Europe” 1883, July, pp. 128–129. 140–142. 155. 170). As for the conversion of Jews to Christianity, in his letter from Chernigov dated February 18, 1852 addressed to Metropolitan Nikanor of St. Petersburg, Archimandrite Clement himself reported the following about himself: “Too twenty years before this time, student Pyotr Mozharov completed a course at the St. Petersburg Theological Academy, and the renamed Clement was left at the same Academy as a Bachelor. After eight years of service at the Academy, he was sent as Rector to the Oryol Seminary, which he remained for exactly four years. After four years of service in Oryol, he was transferred as Rector to the Kazan Seminary, where he served for seven years, dealing, among other things, with the conversion of Jewish Cantonists to Christianity, of which more than 2,000 people were converted from 1845 to 1849: which Your Eminence can personally assure yourself from the Reports of the Chief Prosecutor of the Holy Synod for the indicated years. – The matter of converting Cantonist Jews was so successful that before 1845 there had never been such success in Kazan. But the enemy of saving people managed to spoil this God-pleasing work so much that he not only suspended the work itself, but retroactively rendered unsuitable for use the very means that for five whole years, as experience has shown, were very suitable. With these, in the opinion of the enemy, unsuitable, but according to experience, very suitable means for converting Jews to Christianity, I was thrown from Kazan to Chernigov. – It’s boring, Your Eminence Vladyka, to serve a Russian in Chernigov, after St. Petersburg, Orel and Kazan! – But devoted since childhood to the will of Providence, I decided to kill this boredom with intense activity at the Monastery and Seminary. Not trusting the assessment of my means for converting Jews to Christianity, I, by the way, decided to test them again with experience in Chernigov. For this purpose, I distributed to the students of the Seminary a brochure I published in Kazan under the title: Fulfillment of the Old Testament prophecies about the Messiah on the Person of our Lord Jesus Christ, so that they read it to all the Jews who want to listen to them. And the Lord, marvelous in His deeds, surprised me with His mercy. 15 people have already been converted from Judaism to Christianity in this way. Jews who are confident in the truth themselves come to me asking for holy baptism; I forward them to the Police to attest to their sincerity in their appeal; The police draw up a report and send me a formal assurance of the sincerity of the applicant. – This is how God’s work went until August last 1851. But the enemy of salvation again stumbled; He formed a group of Jews who began to level various slander against me, some more absurd than others. Of these slander, one is already known to the Holy Synod, from the complaint against me for the appeals of the Jewish boy Iser Breslin, which was refuted by the case itself. - Without having time to slander me, the Jews abducted their Iser Breslin, Christian Alexei Breslin, with violence on September 11 last 1851 - and brought (if not killed) God knows where. “The investigation has been underway for five months now, but the sought-after Christian Alexei is still missing. “This bunch of Jews are so angry with me that they are ready to kill me.” Good Christians warned me of the danger, and without my knowledge they reported it to the Chief of the Gendarmes. I don’t know what was done based on this report; but I, for my part, took all the precautions in my power, and until February of this month, 1852, I did not see anything dangerous for myself. “But on February 1 of this year, 1852, at 8 o’clock in the evening, some villain, hiding behind the door of my kitchen, dealt my cell attendant such a blow to the head that this unfortunate man fell unconscious to the ground and lay there for an unknown amount of time until he came to life. “This phenomenon, reported to the Police, has filled me with such fear that I can no longer be at peace. – It’s not scary to die for the name of Christ the Savior: but it’s scary to die at the hands of a hidden villain. – A year before my arrival in Chernigov, the Vicar of my Monastery was killed in the same way, and the killer has not been found. Save, Most Reverend Master, my life from the encroachers lurking on it, according to your discretion; give me the opportunity to live and act for the glory of the name of God, for the benefit of others, and for the improvement of my own salvation! – If Your Eminence were at a loss as to how to do this: then I dare to offer Your Eminence the very way to save me from a vain death. - Suggest to the Holy Synod to dismiss me decisively from all positions, School and Diocesan, petition me for food for the Master's salary, issued to each Priest with the rank of Master, and a pension for my twenty years of not useless service, on the basis of existing laws. And I, blessing the name of Your Eminence, will immediately leave Chernigov, wherever my eyes look, to seek my residence in Holy Rus', in its Holy Abodes. – Don’t be bothered, Your Eminence Vladyka, by the length of the formal paperwork regarding my dismissal from all positions; just let me know in three words that my wish is being fulfilled, and in three days I will not be in Chernigov; I will escape from it (immediately surrendering both the Monastery and the Seminary in due order), if not on horseback, then on foot. And in this way I will save my life from the encroachment of the Jews on it. I’m afraid, Your Eminence Vladyka, that they might kill me before I have time to leave Chernigov. “In this case, I ask for the last favor: - when you hear that the rector of the Chernigov Seminary was killed by the Jews, then remember the murdered Archimandrite Clement in your holy prayers.” This is a letter from Metropolitan. Nikanor forwarded to the Chief Prosecutor gr. N. A. Protasov, and the latter proposed it on March 18, 1852 at the discretion of the Holy Synod, which on March 18 determined: “The Rector and Professor of Theological Sciences of the Chernigov Seminary, the Abbot of the Assumption first-class Yelets Monastery, Archimandrite Clement, should be moved to the same positions in the Tver Seminary, entrusting him with the management of the Tver Seminary second-class Otroch Monastery with the approval of a first-class abbot’s degree personally.” See case of March 10, 1852 No. 306/1519 in the Synodal Archive. I am going to St. Petersburg to attend the Holy Synod for one year 32, and I am leaving you in Orel, in the Bishop’s House, on the farm to serve in the Bishop’s House and the Cathedral on Tsar’s days and other special occasions 33. I will leave before May 15, and therefore, upon receipt of this, immediately come to me for preliminary orders regarding the Bishop's House, in which you will live permanently, and your Monastery, where you will visit only temporarily and occasionally. By prior order, you can again go to your Monastery for a while, and then come to see me off and stay here to live. However, here you will receive detailed information and instructions. Now, in my old age, I have been through severe circumstances and worries! But may God, who has guided me hitherto, continue to be my leader and patron. Humble Smaragd Archbishop. P.S. I’m taking the housekeeper and other service brethren with me, but there will be someone to live with you. - Now, on my behalf, inform Anastasia and Alexandra Vladimirovna and their parent 34 that I am leaving for St. Petersburg in three weeks, and now I earnestly bow to them and send a blessing. 35 II. Letters from Archbishop Smaragd (Kryzhanovsky). 36 Published: Christian Reading. 1911. No. 5–6. pp. 753–774 I send to you Philaret, the perfect Hieromonk, praying to the Lord to keep him in the rules of sobriety, abstinence and other sacred monastic virtues! – I don’t know why the crafty Crimeans 37 don’t go home. They write to me from St. Petersburg that he was detained for some time in the Synod on one matter, and therefore I should still delay leaving, because otherwise I, with my retinue, would have nowhere to stay. For this reason, the decree was withheld, and I have no money to raise. I would be glad to stay here all summer for my health. But it’s already boring to announce to everyone: why am I still not going, after the Highest command was announced to everyone to summon me to the Synod. The insidious Crimean, despite God's visit 39, is succeeding in the political world, and for us we cannot expect anything other than his ill will. You now see that I myself don’t know about my departure. But I think that I will know soon, and I will try to notify you about it. Reverend Gregory 40, leaving for Kazan, writes that the decree will soon be sent; but still nothing definite is known. Be healthy mentally and physically. P.S. Afanasy Chudovsky The housekeeper died of cholera. A Reverend Agapit, they say, lies in water sickness 41. Save him, Mother of God! – Regarding the unfavorable reviews of this letter about the “insidious Crimean”, i.e. about Smaragdov’s former student at the Kyiv Academy, Archbishop of Kherson and Tauride Innokenty (Borisov), one must think that there were many reasons for this in the Kharkov ministry of the latter, who took the episcopal see here (January 12, 1842) immediately after Smaragda. Upon his installation in the Kharkov diocese, Innocent immediately began to act against his predecessor. So, when the “Astrakhan Diocesan Administration Fr. Hierotheus was summoned on February 18, 1842 from the Kharkov diocese and appointed Economist of the Bishop’s House,” then Innocent wrote the following resolution on the consistory journal: “Such changes of Economists when changing Eminences are completely inappropriate and prohibited by law. At the very least, the consistory should not, after dismissing this unscrupulous person, allow him to make such expenses for the bishop’s house that show obvious robbery” (see Father Archpriest - Prof. T.I. Butkevich, Innokenty Borisov, St. Petersburg, 1887, p. 145). This “objection” of Innocent was all the more caustic because he, of course, did not want to keep the “predatory” economist, but only emphasized the criminality of his predecessor, for when transferring Smaragd to Astrakhan, the Holy Synod urged “not to take away on this occasion, in contravention of the Named Highest Decree of November 1726, November 26, people belonging to their former Bishop’s houses” (see in the Synodal Archives, file of the Office of the Chief Prosecutor of the Holy Synod No. 28.672). As for the accusation of bribery, Innocent, in a letter to Gabriel, Archbishop. Ryazansky, dated March 6, 1842, attributed them directly to his predecessor, saying (in “Readings in the Society of Russian History and Antiquities” 1869, book I, section V, p. 99) that Smaragd in Kharkov “when leaving [the local Bishop’s] house, he robbed it, one might say, to the last thread. In addition to the fact that all the leftovers from the past year were taken, they were not ashamed to plunder almost all the money in advance, for my six months, by selling for them unusable and outdated things, not only their own, but even their Economy’s. Incredible shamelessness! And so it was not with just one house of Bishops, but with the whole Diocese... What, what I could not expect from the newly formed Lords, this low passion... God be with him! Let him make money for trade [in Astrakhan] on the Caspian Sea!” The factual basis of these accusations is now difficult to investigate, but... audiatur et altera pars. 1) The Kharkov bishop's house was poor in funds in itself and became even more impoverished when Smaragd arrived, since they stopped giving him 600 rubles. Ass. additionally his predecessor Meletiy Leontovich († February 29, 1840), why he had to petition for the restoration of this leave, as Innokenty himself asked for help on March 6, 1842, because Smaragdov’s petition did not have time to be completed (see in the Synodal Archive the case of the Office of the Chief Prosecutor of the Holy Synod No. 28.782). Famous Metropolitan Philaret, the “poverty” of the House of Bishops of Kharkov (see “Readings in the Society of Lovers of Spiritual Enlightenment” 1870, book XII, p. 39) was so great that - according to Innocent himself (in “Readings in the Society of Russian History and Antiquities” 1869, book I, section V, p. 99) - due to the depletion of funds, Smaragd “decided to send the Hieromonk throughout the Diocese to collect alms, both monetary and grain, to help the house,” which lived almost on private alms (see “Astrakhan Diocesan Gazette” 1899, No. 13, pp. 647–648), if the owner declared to his successor (see. “Ryazan Eparch. Gazette” 1896, No. 16, p. 558): “But the Bishop’s House [in Kharkov] is very poor, and God knows how hard it was to support it, the staff brethren, ministers and singers. Moreover, a lot of dilapidations and a lack of house services and benefits burdened my local [Kharkov] life.” 2) Fr. Hierotheus asserts “the inattention of the Archpastor (Smaragd) (even) to the items of his personal property,” assuring in relation to his departure from Kharkov that he “crossed the paths of long-distance transfers with one staff,” and the message of Fr. Hierotheus from 1864, as they wrote to Smaragd, that “the things left by His Eminence are not needed by the [Kharkov] House of Bishops; and therefore some (in spoiled form) return with a letter from the house Treasurer; and about the rest, the Treasurer asks the Bishop to instruct him to betray them according to his Archpastoral appointment, and for these things to return... the money to the House of Bishops, according to the account! – Archpastor [Smaragd] did not object a word, took out the money and gave it to the person who demanded it to be sent [i.e. e. Innocent]. And the Archpastoral [Smaragdov’s] things and carriages remain to this day in the same... Bishop’s House. Vladyka [Smaragd] did not make any orders about them” (see “Memoirs” of Smaragd by Archbishop Hierotheus, fol. 32 vol. - 33 vol. Kyiv. ed. and cf. fol. 32–33 Ryazan ed.). This is the objective state of affairs. To assess the subjective side, it should be remembered that Smaragd considered Innocent his “beloved disciple” (see in “Christian Reading” 1909, No. 10, p. 1372) and then maintained the most respectfully friendly correspondence with him (see in “Ryazan Eparchs. Vedomosti" 1896, Nos. 15–18 and 20), welcomed his move to Kharkov, communicated from Astrakhan and Orel, received and arranged for his various protégés (for example, Geppner [see "Ryazan Eparch. Vedomosti" 1896, No. 15, p. 501, "Russian Archive" 1891, book I, pp. 380–381; in O. G. I. Shavelsky, The last reunion with the Orthodox Church of the Uniates from the Belarusian diocese, St. Petersburg, 1910, pp. 36–37 in the appendix], after Archim. dioceses, etc. Innocent, outwardly, answered in the same tone of mutual friendliness, and... then sometimes he wrote to others the most disgraceful things about the one who at that very time called himself before him “the most worthy mentor” of him (see “Ryazan Eparch. Gazette” 1896, No. 16, p. 558) ... Once under such conditions they reached Smaragd so Innokenty's defamatory judgments about him - hence it is not at all surprising that the first was not always inclined to glorify the second and preferred not to hear about him in Orel, but rather to remember the Kharkov sterlet, as in the story of Archpriest. T. S. Pavlov (former until 1849 teacher at the Oryol Seminary at Smaragd: see “Oryol Eparch. Vedomosti" 1867, No. 10, p. 804) is given to Fr. T. I. Butkevich (Innokenty Borisov, pp. 409–410). But if the latter, based on this anecdotal and dubious case, admits Smaragd’s fundamental dislike for Innocent, then - based on all of the above - such an idea is completely unfounded. On the contrary, there is news from Metropolitan himself. Philaret (from † Archbishop Leonid in “Soulful Reading” 1906, No. 7, p. 356), that “from time immemorial the Right Reverend Innocent considered Smaragd to be his persecutor,” and “the Right Reverend Innocent has strict thoughts” [further ellipsis in the original] - and he acted in exactly this spirit... Everything noted directly says about the bias of Innocent's reviews of Smaragda, which had some kind of subjective lining. O. T. I. Butkevich (according to Prof. I. I. Malyshevsky, Historical note on the state of the [Kyiv] Academy in the past fiftieth anniversary in the book “Fiftieth Anniversaries of the Kyiv Theological Academy” with its “Proceedings” 1869, vol. IV, and separately, Kyiv 1869, p. 92, note. 2) is inclined to explain the (imaginary) hostility towards Innocent by the fact that “Smaragd always bowed before the great dogmatic mind of the Moscow Saint Philaret and generally placed theological and theoretical knowledge above historical knowledge” (pp. 410 and 48), and † prof. D.I. Rostislavov (falsely) testifies (in “Bulletin of Europe” 1872, No. 7, p. 231) that Smaragd “Kryzhanovsky did not forget the insult until his death,” that “Filaret pricked him with some well-aimed sarcasm,” and allegedly tried in every possible way to support and spread everything bad about the Moscow hierarch... The most undoubted contradiction, and we must agree. that there is no truth here, for veritas una, error multiplex... Smaragd never “loved atheists, materialists and dreamers in general - the free and the opponents of the saints, he incited the Right Faith” and spoke out sharply against anti-religious literature (see “Memoirs” of Father Hierotheus on sheets 63 and 97 Kiev ed. and sheets 63 and 98 Ryazan ed.). Therefore, only one thing is possible, that he, being a strict orthodox, did not sympathize with the theological innovations (neologism) of Innocent and - as vicar of Revel - brought before the St. Petersburg Metropolitan Seraphim a case about the latter’s lectures at the St. Petersburg Academy, although this mysterious episode is conveyed extremely vaguely (in † Archbishop Savva, Chronicle of my life VII, p. 175), and in the “secret inquiry about the way of thinking of Archimandrite Innocent,” suspected and accused of neologism, there are no indications. on the involvement of Smaragd (see † Prof. N.I. Barsov, Materials for the biography of Innokenty Borisov I, pp. 19–25 and cf. 39–43. 45–47). Apparently, there have been some antipathies between these individuals for a long time (judging by the dark hint in Innocent’s letter to A.I. Belyugov from St. Petersburg in the early 20s of the 19th century in “Kyiv Antiquity” 1882, book II, p. 516), but complications are also possible on the basis of “neologism”, for Innocent was not always equally stable and, for example, in 1834 tried to get a translation of the biblical books of O. G. P. Pavsky to donate it to the Kyiv Academy (see Father Prof. T. I. Butkevich, Innokenty Borisov, p. 56), where he was then rector, and in 1845 (November 25) he spoke disparagingly about him as low-value work (see N.M. Vostokov in “Russian Antiquity” 1879 i’., vol. XXIV, pp. 660–661). In general, it seems to us that the mutual relationship between Smaragd and Innocent hardly serves to the honor of the second and, in any case, does not cast a shadow on the first. With his retinue going to St. Petersburg, on June 3, 1833, to Mtsensk, His Eminence [Smaragd] writes to me [Fr. Hierotheus]: “Our Oryol residents have a sensitive soul. They cried, leaving their comfortable nest, which is now, alas! empty and ruined! Accept them all as you accept me. They touched me very much and brought me to tears.” Getting ready to go on the road himself, and calling me to Oryol for housekeeping, then [Smaragd] says: “On the 11th of the 43rd, Thursday, in the morning, I appointed for myself and my future ones to leave this most blessed Diocese and go to...” On July 6 of the same year [1853], notifying me by letter about his arrival in St. Petersburg and about the difficulties in his upkeep, [Smaragd] says: “And we begin to strive for better economy with God’s help. May she assist us in all our local concerns. Cholera sickness (disease) 45 has become quite worse here: but all of ours have been preserved unharmed by the Lord so far. There is news that this punishment (punishment) 46 of the Almighty has spread to many other places of our blessed Fatherland. Be His holy will!.. Thanks be to the Lord, I have been received favorably by all the Authorities... We express our love, gratitude and commitment to all our most dear flock, about which tell all those who ask... Hello to the Lord, and offer up your prayers to Him for us!” On July 24 [1853], however, [Smaragd] notifies: “We are all, thank God, healthy and serving the Lord and our neighbors.” Notifying about the appointment to the rank of Archimandrite of the Inspector of the Oryol Seminary, O. Irinarch 48, and about other things related to him, [Smaragd] adds: “I only wish now and pray to the Lord that he [O. Irinarch] justified my concerns about him”... 49 And apologizing for not having enough time to talk with others in writing, and instructing him to say a blessing to many in Orel by name, [Smaragd] exclaims: “My dearest flock! Hello in the Lord, prosper and be strengthened by His power!” I submitted a resolution to the Consistory regarding Vassianus and Evlampius, in which it could be dealt with. – Regarding previous consistory issues, it should be noted that the current selection for military service cannot apply to those who have completed the Seminar course 50. And nowhere is it prohibited, and at the present time, those asking for dismissal from the clergy to be transferred to civilian departments. If only the excess would not be considered according to the Diocesan Department, which is precisely the purpose of the decree. How the Mtsensk men sought an absurd procession of the cross (around the city); then this is denied to them. And it was entrusted to me to appoint the day of such a move, with the appointment of the order and place: how long to go and from where, and where. Why write to me your opinion, based on local observation, and is it not necessary to establish a religious procession from the monastery, or to the monastery, or through the monastery, so that in this case it will not be left without pilgrim donations 51 . But don’t make this public yet. Soon the Voronezh Diocese should open again: because a report has been received about the loss of language and memory of the sick Parthenius, who remains hopeless for life 52. There was no discussion yet regarding the non-return of the First One from Novgorod 53. Will the elder of Astrakhan 54 come here, waiting for the most favorable stay? Here, over the past July, the church singing and fraternal income was at least 700 rubles. silver But for this, August foreshadows and reveals little. Sorry for Grigory Ivanovich 55. But such is our life! And isn’t it all the same to die in youth or in old age? Everything is fine in our yard. I sincerely wish the same to all of you. Litter: “Received. 17 Aug. 1853." Changes took place here: Bishop Innocent of Ekaterinoslav was retired to the Kharkov Kuryazhsky Monastery with a pension of 1000 rubles. ser. per year 56. Bishop Leonid of Kostroma was moved to Yekaterinoslavl 57; in Kostroma - Moscow Vicar, Most Reverend. Philotheus 58; in place of this latter, Archimandrite Alexey, rector of the Moscow Theological Academy 59, is proposed. Leonid will probably pass through Orel, which will not do him any special honors. When he stood on the seashore and looked at our swimming: he thought that we did not know how to swim 60; and how I myself had to experience sea swimming, or better yet, worldly swimming: that’s it! and he himself began to drown. May He who saved Peter walking on the sea save him! It is known that the Ekaterinoslav Diocese has now become insignificant, and he himself was transferred in order to move to a new and greater care in the management of the entrusted 61. In Orel, at the Church of the Intercession, there is a priest, John Trofimovich Kiselevsky, most worthy for his rare talents and favorable to us. Call him over, treat him to my tea, tell him my blessing and that I did not forget him during these performances. Explain to him my special Archpastoral favor. Let me know that the matter of repairs and construction of schools has been established, and I hope it will soon be sent to me for execution, and that I finally have the proper care for this, despite various difficulties 62. Church elder Ivan Ivanovich Tretyakov of the Holy Cross Oryol Church is pleased with your kind treatment. Do the same with others. Thank him for the letter and for the memory, and say my blessing, and that I remember him firmly, and send my prayers to the Lord for his health and the well-being of his family. To Alexander Mikhailovich Deppish and his father, the most honest and noble doctor Mikhail Valtasarovich, say my best respects 63. Tell the first one that I will write to him and that I am concerned about his business, and let him be calm. Tell him also that I feel some nervous symptoms here a little more than in Orel: however, I am quite healthy, thank God! I don’t have a minute to write. It's difficult and difficult for us here. No one has been appointed to the Voronezh department yet. Take a bow from me to Alexander Sergeevich 64. Litter: “Received. Aug 30 1853." I inform you that the antimensions have already been consecrated and will soon be sent to you by chance for distribution among the churches. Why are they 66 unreasonable people worried about my movement? Nothing has been heard about this here, and there is no reason for it. I hear that our most unfortunate 67 Protodeacon Dimitri 68 lost his wife and daughter in one week from Voronezh cholera 69 !!! And, therefore, I lost everything in the real world!!! I don’t know what will happen to him and how he will endure Job’s suffering?! God help him! Meanwhile, I have new worries: I will need to let him go to Yelets to dispose of his property, but I myself will be left without the person most needed for service. It is bad to have married clergymen here. And I repent that I did not recruit any monks into my retinue, but God forbid I can barely hold on until May 1st, and if they leave me here for another year (which, God knows, I do not want), then I will dissolve all the married ones and make a set of monasteries. But God alone has the future. His will be done! Serve on September 8th in our convent, and remember us unfortunates before God and in pleasant company. Tell Madam Abbess Eliconida my heartfelt blessing 70, adding on my behalf: there I was afraid of fear, even though I had not (Ps. 13:5) ... They are strange women: they torture themselves with various arbitrary ideas!.. I thank the reverent maiden Benjamin Zopshtein 71 for her sensitive handwriting towards me and I apologize for not answering; because this is physically impossible. I should have consoled Sofia Iosifovna long ago with the written word, but I can’t 72. Sorry! It's time to go to the Synod, maybe there will be some news. They say that Gabriel of Ryazan is in Voronezh 73. Litter: “Received. 3 Sep. 1853" To our reverent co-celebrant, honorable Archimandrite Hierotheus, we deepen the Archpastoral blessing of our humility! We celebrated the St. Petersburg holiday of the Holy Blessed Grand Duke Alexander Nevsky safely in the Alexander Nevsky Lavra. After 6 years, the Sovereign Emperor, with three Grand Dukes, also visited this holiday. The Emperor was at the reception of our First One, joyful and merciful. He deigned to talk to me and among other things asked: do I feel good here? and where do you live? Also, the Grand Dukes, as already acquaintances and who had been in Orel, came up to me and greeted me kindly 74 . The next day, the Emperor, seeing me driving near the Kazan Cathedral along Nevsky Prospekt and recognizing me as the Bishop, deigned to do the honor according to military custom - by raising his hand on his helmet! Here is a great reward for our patience! There were many rumors about candidates for the Voronezh Diocese. Now the Highest decree has already followed, by which Joseph Bishop of Orenburg and Ufa (former Moscow Vicar) is moved to Voronezh with the rank of Bishop 75; why the Voronezh Vicariate, it seems, should be abolished. Novgorod Vicar Anthony (Shokotov) 76 was transferred to Joseph’s place in Ufa, and thus the empty rumors of the people about different movements in the Hierarchy should stop. We are sending the consecrated 30 Antimensions to you today, with the Oryol merchant Khlebnikov. Upon receipt, distribute them according to requirements without hindrance, and notify the clergy about them through the Spiritual Boards and Deans, so that those who need Antimins come to Oryol and receive them from the House Board. I have already sent the protodeacon to Yelets to dispose of the property left after his deceased wife and daughter 77!!! Ά I will now serve with Deacon Skuridin 78 until the Protodeacon returns after three months. Varvara Nikitichna, our greatest Benefactor, has sent not only the Cross, but also the Ark for the Holy Gifts and a ladle for warmth - everything is in excellent taste and expensive! – Through you we convey our bow and blessing to all our dear flock of Oryol. Smir. Smaragd Archbishop. Eagle and Sevsky. Litter: “Received. September 10, 1853." At the Mtsensk religious procession, I ordered you to present the assumption formally. About which you will receive a Decree from the Consistory. As you write that the caretaker of the Sevsk schools, Pimen 80, owes the Bishop's Economy for firewood: then immediately demand the due money from him to the Oryol Bishop's House. God bless! we are all healthy. And we have constant information about the deaths of strangers. Some of the dead you know: the Minsk Seminary Rector Archimandrite Gelasius (who was once a priest in Bolkhov, Orlovets) 81, and the young Archimandrite Palladium of the Kursk Root Hermitage 82; the latter from a stroke, and the first from cholera. Yes, it is heard that Paisius Archimandrite the former Polotsk died in the Krasno-Kholmsky (Tverskoy) 3-class Monastery 83, of which he was Rector 84. Seryozha Shenshin left for Mtsensk and Borodinka on September 1st for his sister’s wedding. Nastenka, having now taken care of her husband, will probably be less interested in your monastery, for which it is desirable, however, that her husband be favorable 85... I ask you to say a blessing from me to the kindest Orthodox Christian and Our benefactor Alexander Sergeevich 86, whose scripture I received, but have not yet resolved. – I sincerely wish you and your beloved flock health, prosperity and the Angel of the Militia. 1853. Sept. 7. S. P. Burg. Litter: “Received. 15 Sep. 1853." On September 15 of the same [1853], after many orders regarding the Oryol Bishops' House and Diocese, as well as after various notices, [Smaragd] ends: “I wish all the truly magnificent Orlovskaya flock success in heavenly and earthly blessings. I am here her unworthy representative, who cares about her benefits and will henceforth have and am obliged - S.A.O. and C.” I am extremely surprised that only the chasuble is worn. Tell Klyuchary Pavel Lavrentievich 88 to immediately issue several vestments for your use. Just as Kochubeys will now pass through Oryol and serve memorial services for their deceased relatives: then you arrange so that everything in this regard is in order, and all their previous demands (about which you wrote to me before) and which will now be expressed will be fulfilled, so that I will not be ashamed when they visit me upon arrival in the capital 89. They want to come here with books: Beloberezhsky O. Pimen 90, and Svensky O. Archim. Smaragd 91. Both are great people; but I will hardly allow both of them to come to the capital, especially at the same time. although I find it very comforting to see both. I’ll take a look and notify you so that through them I can send something here. I allowed the city of Bryansk to take the Holy Icon of the Beloberezh Three-Handed One, at the request of the citizens. God grant that this will be useful for the Desert, which has a significant brotherhood 92! It occurred to me that some perishable things were left in Orel, such as carpets and cushions, etc. - then you order them to be hung in the air and protected from moths? After the spiritual news that passed by, nothing further is heard here. It seems that the Novgorod Vicar will be the current Voronezh Vicar - also Anthony, Bishop of Ostrogozh. And these days the former Vicar Anthony (Shokotov) is expected at the Nevsky Lavra 93. He, having bowed to the local authorities, intends to soon go to his Ufa, without much desire, as one can hear... One must think that it is fitting for the Vicariate of Voronezh to be abolished 94 . Thank God I am healthy. But my eyes are becoming very weak. Until now, the weather here has been wonderful, contrary to your Orlovskaya, but now it has become damp and quite cold. We install winter windows in the courtyard. Lord send a prosperous autumn and winter. But the paper is running out. The clock shows the time to go to the Synod. Sorry! September 18. On this day 22 years ago, I was named Bishop of Revel at the Synod. Litter: “Received. September 24, 1853." Today is the Cavalry Feast of St. Vladimir. On this occasion, I am serving today on the St. Petersburg Side - in the Cathedral of the Holy Blessed Grand Duke Vladimir, where Knights of the Order of Vladimir are present. The entire retinue is foreign, except for the subdeacons, the assistant and the official. About the Sevskaya Bandinskaya forest dacha, the late Vitaly 96 and I realized that for cutting it down we could get from 25-30 thousand ass., which, if deposited in the bank, could give the House of Bishops a thousand rubles in interest every year. ass., and another thousand can be had for the land that was under the forest, which will be cut down. It would be great to maintain the Bishop’s stay in Orel 97! Arable land near Sevsk has a significant price. And that grove, which is near the Sevsky monastery itself, should be cut down. subject to the above conditions and assumptions. Yesterday at the Synod they heard the case of Sofia Osipovna Trubitsyna 98, or better - the case about the establishment of the Women's Community, and then the Women's Monastery itself, in the city of Bolkhov. It was decided to report this to the Sovereign Emperor in order to seek the Highest approval. What I ask you to notify her about, with the transfer of my blessing to her. And as soon as the Highest statement comes out, I myself will notify her about it 99. Now, comfort her so that she does not grieve, having not received from me, overwhelmed with business and various assignments, written answers to my letters, which have always been and are pleasant for me. Confirm to the secretary in my name that the file on the proposed construction of the Consistory will be sent as soon as possible. And you get to process and send the file about the services of the House of Bishops, which I wrote to you about before. Volodkevich 100 should be assured that he will look after the buildings, with a monetary reward. Now there is an opportunity to ask for something for the meager Bishop's House, which is replete with dilapidations and destruction - half a century old. The rest is the peace of God in your hearts. Benevolent to all of you, Shepherd Humble Smaragd, Archbishop in the Church of the Lord. P. S. Bolkhovskoy Afanasyevsky Priest Pavel Kosmodemyansky and, in my opinion, deserves 101 names of the chosen servant of God; for he suffers temptations only for rashness, but not for malicious intent. However, his penance cannot be shortened, as it is synodal! Litter: “Received. 28 Sep. 1853." The community mentioned in this letter arose under Archbishop. Smaragda to satisfy the living needs of the Bolkhov region, for there was no convent there at that time. True, in the city of Bolkhov, back in ancient times (according to assumptions, from the 16th century), there was a women’s monastery of the Nativity of Christ, but according to the decree on monasteries of 1764, it was closed in 1784, despite the petition of the residents and the efforts of the sisters to leave it. Only in 1851 was a women's community founded, which was later transformed into the Bolkhov Mother of God and All Saints Convent, now located half a mile from the city of Bolkhov. The founder was the daughter of a general, a student of the Smolny Institute and the wife of a Tula landowner, retired artillery lieutenant Trubitsyn, Sofia Iosifovna Trubitsyna (née Kadeus), who, after the death (in 1849) of her only son, first set up something like a monastic hostel in her village near Tula (25 versts from the city), and on December 21, 1851. - together with 14 spiritual sisters - moved to the city of Bolkhov and here established a women's community, for which she donated 6,000 rubles. and worked in every possible way about its arrangement, for example, asking the city for an empty place, petitioning (in 1859) for the allocation of a forest plot (see in the Archives of the Holy Synod, cases 1857 No. 1.694; 1859 No. 1.983), etc. First (from December 21, 1851 to November 7 1853) the community settled at the parish Vvedenskaya Church - opposite it - in a rented house; but - due to the cramped and inconvenient terrain and other unfavorable conditions - she could not settle here completely, why - with the consent of the city administration - in 1853, on Saturday November 7th, Trubitsyna was transferred outside the city to the All Saints Cemetery, around which 6 acres of land were demarcated by the city. By the time of this transfer of the community - at the expense of Trubitsyn and donations from residents - a house (wooden) had been built, and then two churches and cells for sisters, numbering up to 200, were gradually erected. The first settlement of the Bolkhov community and its second establishment in a new place occurred only with the blessing of Smaragd - without synodal permission, which was petitioned by this archbishop and Supremely approved already on December 8, 1856 g., after which S.I. On February 1, 1857, Trubitsyna was elevated by the diocesan commander to the rank of head of the community. Its grand opening and consecration took place on June 2, 1857, by Smaragd himself, who said the word below. In the initial five-year (1851–1856) history of the establishment of the Bolkhov community, Smaragd took a lively part in this matter, conducted frequent correspondence with S. I. Trubitsyna (to whom, according to the testimony of G. M. Pyasetsky on page 147 note 131, he wrote up to 20 letters during this time), and called the community “his young daughter.” When it was officially opened, Smaragd, through the Consistory, determined its (auxiliary) contents: 1) to make circle collections for the benefit of the community on patronal feast days in all Bolkhov churches (of which there are 20 in this city) and - in addition to this - to make collections on all holidays in the four multi-parish churches of Bolkhov; 2) establish in the community the baking of prosphora for all city Bolkhov churches. For his part, Smaragd himself especially tried in every possible way to attract donors to the community not only from the residents of the city and from the surrounding landowners, but also from various other places. Thus, thanks to the continuous archpastoral concerns about the funds of the community, starting in 1851, the community accumulated an inviolable capital of 10,000 rubles. In general, G. M. Pyasetsky quite rightly notes (p. 160) about Smaragda that his care for the community and his archpastoral assistance in building the community will forever remain unforgettable in the annals of the All Saints Monastery. The latter existed as a community until 1875, when under Bishop Orlovsky (August 29, 1867 - December 25, 1876) Macarius (Mirolyubov, † December 24, 1894) - according to the synodal definition of October 23 - November 14, 1874, Supremely approved on March 8, 1875 g., it was converted and renamed into a communal monastery, which in 1901 was elevated to the second class. S.I. Trubitsyna had until now remained in a secular rank, because her husband, a retired lieutenant who had long been separated from her, did not give her the opportunity to become a monk. Finally, in 1875, Nikolai Ivanovich Trubitsyn himself, being already 85 years old, decided to take on the monastic rank, and both spouses submitted a petition for this on the same day, May 5, 1875, and were tonsured as a monk in the same month of this year - the husband on May 19 in the Karachaev St. Odriny Monastery with the name Nektaria, the wife in the All Saints Monastery church on May 29. S.I. Trubitsyna was named Vera during her tonsure and on June 25, 1875 she was ordained as the (first) abbess of the Bolkhov monastery, then she took the schema with the name Sophia and died in the 81st year (according to others 79 1/2 years) of her life as schema-abbess on January 15, 1885 (see the file in the Archives of the Holy Synod 1885 No. 99), leaving the monastery in a comfortable state. – See in the rare book by G. M. Pyasetsky († 1901), Historical sketches of the city of Bolkhov and its shrine (Eagle 1875), pp. (124–) 134–170, as well as in † V. V. Zverinsky, Materials for historical and topographical research on Orthodox monasteries in the Russian Empire, vol. I (St. Petersburg. 1890), Nos. 63 and 408, pp. 93 and 219, L. I. Denisova, Orthodox monasteries of the Russian Empire, pp. 640–641; “Additions to the Church Gazette” 1901 No. 49, p. 1792. See also below Nos. 42 and 50, as well as in Smaragd’s letters to P.V. Shenshina in “Christian Reading” 1911, No. 1, pp. 125, 1. 126. III. Letters from Archbishop Smaragd (Kryzhanovsky). 102 Published: Christian Reading. 1911. No. 7–8. pp. 964–986 G. M. Pyasetsky cites (pp. 152–159) the word Smaragda when opening the described community, but, unfortunately, he makes “small abbreviations”, marked by him (and us) by ellipses. We present this - characteristic of the preacher himself and of the history of the Bolkhov monastery - The people who believed had one heart and soul: and not one thing came from their possessions, but they had all things in common (Acts 4:32). After the ascension of Jesus Christ into heaven and after the descent of the Holy Spirit on the Apostles, immediately a community life appeared between them, as a perfect example of civil life on earth... As the community of believers multiplied and Christianity spread among various pagan peoples, who could not soon achieve the perfections preached by the Gospel, such communities gradually emerged; however, examples of them, by God’s providence, have been preserved in many monasteries of the Orthodox Church... Our Orthodox Fatherland is especially replete with such communities. So in the Christ-loving city of Bolkhov, in this very place, a women’s monastery is now being established, whose sisters have doomed themselves to all the difficulties and deprivations of the community just to achieve the Gospel perfections to which it guides. And what perfections are achieved through the hostel? The highest, spiritual perfection consists in the rejection of one's will (Matthew 16:24). But where is it more convenient to cut off all the aspirations of your corrupted will, if not in a hostel? Anyone who comes to the hostel should not leave any property... What can a poor person dispose of, and in what can he demonstrate his will? Will he want to have a more peaceful home than what was given to him to soothe his weak body? This desire must disappear in its very germ due to lack of funds... Will anyone want to dress in clothes other than those determined by the rules of the hostel? It is impossible: for this very charter threatens with excommunication from society for such wishes. Will the urge come to feast? It is impossible to satisfy this desire either: for it is impossible to reject with impunity the food and drink prepared for everyone. All other wishes and whims must cease either from a lack of ways, or from subordination of one’s will to the abbot or abbess. And if any sick person dared to violate the peace and rules of the community by self-will, he, like a certain Antonov fire, should immediately be cut off from the healthy body of society. So, the one who finds himself in a hostel is free from all vain desires: for, having plunged his property into the hostel, as into the bottom of a deep sea, he himself is safe from drowning by the fierce waves of self-will. The highest Christian virtue is love. Faith, hope, love... greater love than these... (1 Cor. 13:13). But does perfect love exist where they say: “this is mine, and this is yours”? Each owner of his property, although he sacrifices some mercy out of love for his neighbor, usually retains and stores everything for himself. He mostly thinks: “If only I had enough of everything, but what need do I have if others lack this or that; I just want to be at peace, but what do I care if those around me are busy and working to the point of painful exhaustion; If only I were a master, and it’s not bad that others serve as slaves to me.” Here, in the hostel, there cannot be such thoughts of pride and selfishness. Here everything is irrevocably sacrificed; here if one is hungry, all the others are exhausted by hunger; if one is full, then all the others are equally full. If one person serves for all, then all others serve for one. Whether in need or illness, everyone receives help not from hired servants, but from brothers and sisters, united and united together by the grace of God. Here everyone has obedience, the goal of which is not any private benefit, but the general well-being of the united verbal herd. Here there is common joy, common sadness, common loss, common deprivation. Here everyone is comforted if even one person is comforted. Everyone sheds tears when one cries. All members hurt when one joint is affected by weakness... In true community life sometimes such ascetics appear who would like to beg, if only their spiritual brethren would have abundance; we would like to suffer, if only the entire spiritual brotherhood would be at peace; They would willingly decide to perish, if only their brothers and sisters would be saved unharmed, and no one can have greater love than sowing, says the Savior, even if he lays down his life for his friends (John 15:13). In a community environment, all other virtues are more easily acquired, and vices are easier to avoid. Why is this so? Because examples of meekness, patience, abstinence, hard work and all moral goodness are always before our eyes here. Always, according to God's providence, there are commendable examples in the community, which beginners who embark on deeds of piety can imitate. Here everyone sees in what contemplation of God the holy souls spend the morning, what generally useful deeds they engage in during the day, what good things they do when the sun sets, and with what prayerful sighs they sanctify the night hours. Among edifying examples, it is difficult to shake morality, it is almost impossible not to imitate them. That is why our moral dignity can always be guessed by those people with whom we communicate, with whom we live, and by whose examples we are guided. In Christian society there are no dangerous examples, no temptations, no cases of falling into sin, to which those living in the world are exposed, and, moreover, living alone, without witnesses to their life and behavior, without constant and friendly competition in virtue. And how much does all this affect our spiritual improvement? Therefore, some moral teachers believed that the most important rule of virtue is to avoid cases of everything that is useless and harmful to our soul. So, should not a society that adorns itself with good examples and suppresses all paths to temptations attract the favorable attention of all the benefactors of humanity? Truly! - Therefore, the most pious Sovereign, as the main Patron of all good in the God-given power, deigned to command that the women’s community gathered in this place in the name of the Lord, with the goal of pleasing God, serving one’s neighbor and improving morality, be accepted under the protection of the spiritual and civil authorities. The present day, dedicated to the celebration of All Saints, was chosen to carry out this Highest will to mark the solemn beginning of the emerging monastery and to present it to the merciful attention of benefactors who love all that is good in our fatherland. In this case, we cannot pass in silence the pious zeal of the citizens of the God-loving city of Bolkhov - these citizens, from ancient times distinguished by their zeal for the Orthodox faith, in their small town who created and beautifully decorated twenty churches to glorify the name of God, with their donations constantly supporting the monastery of Tikhvin, with its huge buildings, were the first culprits, the main supporters of the revival and this women's dormitory, which we are now celebrating its grand opening. They welcomed with open arms the head of the community 103 and her sisters who came to them from another region, settled them on this land belonging to the city, contributed to the construction of buildings necessary for the initial residence, collected feasible capital for the future maintenance of the community and maintenance of food and clothing, and not only do good to it every day, but also set out and volunteered, with the help of God, to create a magnificent a church and the most comfortable dwellings for a large number of pious inhabitants. A city rare in piety! Exemplary children of the Church! Praiseworthy sons of the patronymic! – We also invite other classes, which are not yet quite aware of the purpose and methods of the present establishment of the community, – we humbly invite them to make feasible donations for this cause, which requires no small dependence, constant work and a long time: Sow for blessing, for blessing, and you will reap. Let every person have a will in his heart, neither out of sorrow nor out of need, but do good. God loves a willing giver (2 Cor. 9:6–7). And he is a purely charitable person who does charity with full zeal, with an open soul, and with joyful readiness. Beloved! By giving your contribution, you may be giving it to your closest relative. Who knows that your beloved daughter will not live in this same sacred fence? Or will your spouse, after your death, not choose this quiet refuge for her peace of mind? Or will a sister, niece, granddaughter, prompted by the irresistible circumstances of life, not write down their names in the list of virgins who have doomed themselves to holy chastity and community life? Ask these hermits who make up the original verbal flock of Christ, ask: which of them ever thought of wearing this sad garment, serving spiritual sisters never known before, subordinating themselves to a mother by whom they were not born or nourished? And yet, all this came true for them. They arbitrarily, for their eternal salvation, enclosed themselves within the walls of the newly established monastery, and they are at peace here; they avoided the temptations of the world, found spiritual kinship, and were comforted by the mutual love and care of their companions. Perhaps, I say, your relatives, brought by special circumstances, will enter and exit through the doors of this monastery. In this case, your relatives will benefit from your goodness. And if this does not happen, the charity will be even more generous; for your sacrifice will be made in the name of Christ, in the name of all mankind. Finally, I turn to you, spiritual sisters, gathered by the grace of God in this place. Remember what our Savior said about the need to have constancy in every good deed: no one lays his hand on his head, and in vain he will be ruled in the kingdom of heaven (Luke 9:62). So you, having made a good start, must constantly work and continue your good deeds. Let none of you become weak in your chosen field, but let all of you vigilantly strive for the honor of the high calling (Phil. 3:14). Only a good and desired end crowns the beginning and continuation of any work. Therefore, all of us who are present here wish and earnestly pray to the Lord: may the Lord begin the work of your community, He will accomplish it [Cf. (2 Cor. 8:6)] for the glory of His most holy name, for the salvation of your souls and for the edification of all your neighbors. Amen. Do they know in Orel that on the 20th of September. Was there a strong storm here, driving a lot of water into the coastal parts of the capital? By the way, a large two-masted ship and a lot of firewood were driven by a storm from the Gulf of Finland to our Vasilyevsky Island (on its large avenue). The alarm from rising waters continued until the morning of the 21st. But thank God! now the somewhat flooded streets are already drying up. Yesterday, having served with my Rector Mitrofan 105 in the Vladimir Cathedral, on the occasion of the Cavalier's Feast, I unfortunately learned from him, Fr. Mitrofan, that the Polotsk Rector, Archimandrite Polycarp, died after an 8-day illness, it must have been from cholera. This is our life! Pray to the Lord God for him, so that his soul may rest with the righteous! Announce this sad incident to the Eagles, who loved him for delivering sermons, so that they offer funeral prayers to the God of spirits - for his reading to the face of Christ’s elect. Fr. Mitrofan said that the Academy had received a formal report on the death of Fr. Polycarp. – His inconsolable mother, an old woman, was placed by the Right Reverend Vasily in the Polotsk, Spaso-Euphrosyne Monastery, in order to more conveniently mourn the sudden death of her son 106. I also see from the Synod that Fr. Paisiy, the former Polotsk Archimandrite, recently actually died in the Krasnokholmsky Monastery 107, where he was now appointed Archimandrite Economist of the Tver House of Bishops. Now I had the newly appointed Bishop of Ufa Anthony (Shokotov) 108 . He is somewhat offended that they send him to Ufa. But he is still inexperienced and has not experienced such unfortunate translations as I was tormented and persecuted!.. And when he strengthens himself against temptations, then he himself will know the value of God’s visits. He leaves completely for Ufa on September 25th. Peace to all our flock! Distribute antimensions freely upon requests to me, or even upon requests and relations to the Board of the House of Bishops. And when there are few of them, notify us about this in advance, so that we can send you more consecrated antimensions. Dearest to all of you, Smaragd A.O. and S. Litter: “Received. 28 Sep. 1853 On October 5, 1853, discussing the orders for the Oryol Bishops' House, [Smaragd] speaks in a letter [to Fr. Hierotheus]: “Help me in improving the House of Bishops with your labors, for which you will not remain from God and from me without reward.” I wanted to turn the Mtsensk Peter and Paul Monastery entrusted to me into a hostel, and presented my project to the Archpastor about this: but the Bishop deigned to answer me: “I leave the case of the proposed hostel of the Mtsensk Monastery still in my consideration. Man disposes, but God's Providence orders otherwise... This almost came true for you too! At the last meeting, the Bishop of Astrakhan 110 recommended you to the Holy Synod as abbot of the Spaso-Evfimiev Suzdal Monastery; and the Holy Synod would gladly appoint you there; If I hadn’t stood up for you..." To the Venerable Abba, Master Hierotheus, peace and blessing from the eternal Pacifier! It is regrettable that Krasin 111 still insults you with his enemy obsessions: but you yourself see that this matter could not have been completed otherwise, as it was started in form. May it disappear into the darkness from which it arose! 112 Now in your spiritual world, take a closer look at the plans for the construction of the Consistory, and the improvement of the House of Bishops - the addition of the necessary outbuildings; for all amounts for spiritual buildings are allocated at the beginning of the new year, and I am afraid to miss this opportunity to ask for the necessary amount for the destruction of the ruins of Domovy and Consistory. Tell us what the interesting cases of the Brownies were based on: about Raevsky, Chernyavskaya and the sale of forest dachas? If there is anything you need me to address to the Governor or the Synod: then order the necessary papers to be prepared and sent. Regent 113 about everything that he needs regarding the singing, from your preliminary meeting, let him present to me through the House Board and even directly, sending me his reports, in the House Board cover. Everything is great here. But there seems to be nothing more to write about – and no time. – Litter: “Received. Oct 19 1853" Nothing new is seen or heard here. – The baptism of the Newborn is expected on October 25. (if something does not interfere) in Tsarskoe Selo, where the Synodals will be invited for the sacred rite, celebration and eating of the Royal meal 114. I didn’t think that Volodkevich 115 was such a red tape and a deceiver. What do you need, ask Sergei Petrovich in my name, so that it is ordered to him. The matter of Domovi services was thoroughly done by the architect Efimov 116. Only a lot of things were done on the plan that were unnecessary and at an expensive price, which is why I gave it to Volodkevich for correction. That's how he corrects it! I look forward to your and the Secretary's suggestions regarding the Old Building, which can and is extremely necessary to go through and correct. Litter: “Received. 22 Oct. 1853" In Orel, many people did not like the well-known zeal of His Grace Smaragd for the improvement of the Pavlovsk Cathedral, now the Peter and Paul Cathedral 118. This cathedral, founded at the end of the last [XVIII] century in honor of the Sovereign Emperor Pavel Petrovich from zeal and at the expense of the Oryol Nobility, took about fifty years to build; it was said that about two million rubles in banknotes were spent on its construction (until 1845): a The cathedral was built in the most ordinary form and, it must be said, in the most unsatisfactory manner 119. Upon arrival in Oryol, the Right Reverend did not find either a decent sacristy or bells in the Cathedral; and besides, in many places there were dangerous cracks in the walls and vaults. Therefore, the Eminence resolutely refused the Council; and asked the Lords of the Nobles to bring the Cathedral Church into decent condition, according to the original plan, at the expense of the Nobles' capital and under the supervision of the Nobles' Construction Committee 120. The archpastor acted very urgently; a huge correspondence ensued; and these concerns more than once came to the attention of the Highest and even to the highest order. What concerns Vladyka experienced regarding the structure of the Pauline Council, and what troubles could have resulted from it, I let you judge from the Archpastoral handwritten letters. – This is what Vladyka [Smaragd] deigned to write to me from St. Petersburg on October 20, 1853 [Fr. Hierotheus]: Regarding the St. Paul Cathedral, the Holy Synod decided to propose, through the Minister of State, to the Noble Nobility, that they correct all the dilapidations and hand over the Cathedral, after a legal inspection, in all repairs to the department of the Diocesan Authority. However, I do not hope that proper benefit will come from this for the poor Cathedral abandoned by the builders, for many reasons...” His household were also enemies of the Archpastor [Smaragd]. He began to notice the plague of bribery in his department; (the Archpastor, who always did not like bribery, and in Orel) watched over those who were tempted, and tried to stop evil, and healed the sick. Here is the opinion of the Archpastor himself, stated in a letter from St. Petersburg dated October 30, 1853; and this is how he grieves and suffers about this: “Everything... is relative... there is absolute justice. Therefore, with a power of attorney, I entrust the unrest, disorder and omissions to be corrected soon... There is no one to choose from among officials... Just ignorance, laziness, self-interest, high dreams of oneself and maliciousness in all its strength. I have always been afraid and am afraid for the ill-fated... 122 in which I do not find anyone at my desire. Some scoundrels, such as J. 123, it would be necessary to soon sweep 124 out of the court of justice. The Lord is my witness that with a weak A.V.I. 125 I suffered, and did all the work myself with... (did with...), I lost my eyes, my heart was tormented. The newly sent... does not understand much. Tell S... 126 that I will soon organize an audit, maybe I will ask the official from here to ensure that everything is in order, and in full compliance with the laws; and so that there is fear and apprehension.” November 10 of the same year [1853] in a letter [to Fr. Smaragd] informs Hierotheus about his service, life, health; and, blessing me to serve on the 21st day of that month in the Oryol Maiden Monastery, on the occasion of the church holiday, with what paternal love and care the Archpastor takes care of the Abbess and the sisters! “Witness from me my zealous respect and blessing to the most honest old lady, Abbess Eliconida, 128 and tell her that I don’t have the slightest time to write, although I know that I would need to console her with our written greetings. Since my arrival in the capital, I have received more than 300 letters (Ivan Andreev counted 129). When should we answer these? Judge for yourself and tell everyone else. I also ask you to bow to Maria Ippolitovna and say that I allowed her son-in-law Nikolai Vasilyevich V. to raise the Svenskaya Mother of God 130 into his house. Don’t miss Mrs. Veniamina Zolshtein 131 and comfort her with my pastoral remembrance.” On November 24 of the same year [1853], saying that in the Dioceses, where serviceable Consistories 133 had long ago submitted (presented) statements on the analysis of the Clergy 134, [Smaragd] deigned to add: “Now the Holy Synod is already sending confirming and encouraging decrees on the speedy presentation of this matter to the Supreme Authority. These motives, of course, relate to the laziest Diocesan Administrations, among which we are found.”... On the 24th of the same month [November 1853], speaking in a letter about many things regarding the Diocesan Administration and the House of Bishops, Archpastor [Smaragd] does not think about his labors, nor about the importance of his rank and occupation; On the contrary, he humbly writes: “They have already brought thick Synodal protocols, and they encourage us to leave this mess until the next convenient time. Sorry; and call on God’s help for our meager work.” On November 26 of the same year [1853] [Smaragd] writes to me [Fr. Hierotheus on the case of the St. Paul Council]: “According to the information that reached the Most Gracious Sovereign Emperor that the service in the Oryol Cathedral was stopped due to a malfunction of that Cathedral, the Most High ordered through Gr. Kleinmichel 136 immediately examine everything and report to His Majesty. Glory to God, who Himself, through His Anointed One, interceded for us!” In a letter dated November 30 [1853], Archpastor [Smaragd] says: “Last Friday (November 27, 1853) 138 we listened to the Highest personal command, another one, about the St. Paul Cathedral: “Send a reliable officer and Architect and inspect the Cathedral, present plans for dilapidations and corrections and convey: who built, what means of correction are available, and who imagined the consecration?” Thank God, now we can hope that our Cathedral will be brought into a comfortable state. I think that everyone will now rise from sleep, and soon witnesses will be dressed up from Count Kleinmichel 139. The former G... M.., the most evil person in the world 140, proved here everywhere that the Cathedral was well-appointed and accepted by the clergy through consecration; and nothing more is required; and it must now be left in the care of the Clergy. He also attracted the Nobility to this thought, of course, ill-intentioned ones... He painted me with the blackest and merciless colors verbally and in writing... But the Lord is great and just! And now, I can say, another confessor 141 for the St. Paul Council, strengthens and plagues my fate and my truth like noonday (Ps. 37:6). Oh my God! Forgive my enemies and me, powerless and unable to calmly, as I should, endure their devilish wiles, have mercy with your compassion! M-v 142 managed to turn many nobles away from me and instill in them distrust of me. May the Lord reward him as the message Himself.” On December 5 (of the same) 1853 [Smaragd] deigned to write [about. Hierotheus]: “We spent the last week, thank God, safely. Tomorrow, i.e. December 6, the Orlovskys will serve liturgy in the Kazan Cathedral.” Notifying at the same time about the Yaroslavl 144 and Vladimir 145 Rectors appointed for the succession of 1854, [Smaragd] adds: “Both people are not young people and, they say, with talents. God grant that they be with humility.” On the 30th of the same November [1853], announcing: “about the performance by the Holy Synod in the large Court Church of the Victirial prayer, grateful for the two brilliant victories over the Turks granted by the Lord God” 146, “Glory to the Lord God, who created us victors!.. The Sovereign, the August Family, the numerous Synclite and the Generality diligently thanked the Lord for Victoria. We, that is, the Synods, sincerely greeted Their Majesties with the most joyful triumph.” And what is the love of the Archpastor [Smaragd] for his subordinate employees, what condescension and consolation! This is how the Bishop begins his Epistle of December 12 [1853]: “We send the Archpastoral blessing to Mr. Hieroarchimandrite and brother and co-servant O. Hierotheus, trusted in Christ, with the brotherhood of the House of Bishops subordinate to him and the household of our humility. May the Lord guide you all for good.” And this is not the only inscription. There are many, many Archpastoral letters, rich in love, humility and edification from various secular and spiritual persons, especially from Archimandrites, Abbots, Abbesses, Archpriests, to whom the Saint treated with special love and trust. In letters, he often (sometimes) resolved such matters, gave such advice that saved the Diocesan Administration from fruitless correspondence and unpleasant worries. In general, there are a lot of letters from the Saints, also because His Eminence recognized it as indecent for him not to respond to greetings. In the same letter, informing that “Yesterday it was decided: the Elder of Yaroslavl 148 should be dismissed according to his request from the heavy administrative concerns of the Diocesan,” and about other things, [Smaragd] added: “You, however, do not worry about his supposed successor. The Lord will provide and choose! I confess that I am not at all inclined towards the northern dioceses, even if they were respected for their dignity and abundance. With the onset of old age, I sigh incessantly towards the south; and I want to entrust him with the custody of my bones... However, may God’s will be done in everything! I don’t want to look for anything on earth, just as I haven’t looked for anything before. You, Lord, know that I came to all the former Dioceses without the slightest participation of my will!” In a letter dated December 12, 1853, Vladyka [Smaragd], among other things, writes about the late landowner Tsurikov: “I ordered the funeral of Sergei Vasilyevich, and tomorrow I myself will serve and pray for the person who presented himself. May the Comforter, the Holy Spirit, comfort his family and descendants.” This is how and where the Oryol reproaches and sorrows came from against the Archpastor [Smaragd]! 150 - December 18, 1853 The Saint informs me [Fr. Hierotheus] and also: “I have these days to write to the G. Governor about the best correction of the [Pavlovsk] Council and the addition of everything necessary for the Cathedral... Let us believe in Providence and hope... Here in the Synod they are arguing that we should not interfere in the final corrections of the Council. Let Gg. The nobles do what they want and how they want.” – These are the bishop's concerns for the improvement of the Oryol St. Paul Cathedral 151. They did a lot of damage to the zealous Archpastor, especially in the opinion of those involved in this matter. However, we have seen that the Archpastor himself attributes discontent only to the ill-intentioned minority. The noble majority, of course, acted nobly. The gentlemen of the Nobles were zealous and donated richly to the organization of the Council. Be that as it may, the failure in this godly task of the Cathedral-Church improvement was significant, (and) as a result of the noble (and) unlimited power of attorney to the Construction Committee (builders). The clergy and the Archpastor, in fact, suffered innocently in this case. (And if there were, and probably there were, persons responsible (for this failure) on the Construction Committee: then it would be all the easier for them (they could easily) add hot materials of slander to the fire of mutual irritation. Archpastor [Smaragd] personally and often said that when Count Kuruta, who was the Chief of Staff under the Grand Duke Tsarevich Konstantin Pavlovich in Warsaw, died in St. Petersburg, then to inventory the Count’s estate, and to make orders for the burial of the deceased, a special Commission was appointed by the Highest, which, in its representation, among other things orders, determined the expenditure of two hundred rubles in banknotes to the Most Reverend Bishop, who will bury the Count’s body. This determination of the Commission was approved by the Sovereign Emperor. And the burial was performed and the money of two hundred rubles was received by His Grace Smaragd, who was then the Vicar of the St. Petersburg Diocese, Bishop of Revel 152. Here is another, similar example, about which Vladyka frankly deigned to write to me [Fr. Hierotheus] December 18, 1853 from St. Petersburg: On the 15th of the same month, our entire Compound with the Bishop 153 was raised for maintenance, with the permission of the Most Reverend Metropolitan 154, which was performed at the nearest Smolensk cemetery for the deceased certain Oberberg Hauptmann 155 Shaposhnikov 156. They earned some money to continue their maintenance.” A letter dated the 18th of December [1853] proves how much the Archpastor [Smaragd] cared so that the Clergy entrusted to him did not suffer from the burden of delays in office work and indecent costs (unjust extortions, or bribes). The Lord writes: “Our Kromsk Spiritual Board, as unnecessary, in my opinion, is being closed. It would be necessary to close some more Spiritual Boards. Extra for extortion from the clergy authorities..." Having talked again 157 about the unsatisfactory... 158 office work, about the Council, about the change of the Cathedral elder 159, about the lack of management of the Cathedral... (P.) 160, concludes: “Probably these lines of ours will find you celebrating the great day of the Nativity of Christ. I greet you and our entire God-loving flock on the great events that took place on this day for our salvation! And sigh for us; for, as they say, we will not have the coveted Oryol peace throughout the entire holiday, which, upon reaching our 60th birthday, we desperately and most of all need.” We convey the Archpastoral blessing to Mr. Archimandrite and our humble co-celebrant. Upon receipt of my money from the Komandorsky Treasury, send it to me, if the opportunity arises. The statement on the analysis of unnecessary spiritual things was sent to me from the Consistory, which is very faulty, and in many cases unreasonable and biased. Which worries me greatly and makes me indignant against the Orlovsky colleagues, whom I currently cannot even honor with a kind word. Many Dioceses gather here (by special order of the Holy Synod) to the Most Reverend. Gregory 162 Priests, for 4 months, to receive missionary instructions, against schismatics 163. Many of them, Archpriests and Priests, appeared to me - for blessings and instructions. I admired and found some of them very knowledgeable in talking with imaginary Old Believers, and very well read in ancient books. We don’t have a single person who could open his mouth against the sectarians. All are ignorant, all selfish, all only think about their own things (1 Cor. 13:5), and absolutely do not know, do not read, do not understand anything related to the schism; but only the most damned! They think about themselves!.. That’s why I rejected the call of such Priests here from my Diocese. Kharkov Bishop Filaret 164 begged permission to visit Moscow and the Sergius Lavra under the guise of Bogomoly for 22 days. I don’t know: when will he cross Orel? If this happens and he comes to our House, then treat him to tea and poor fish soup, according to our wretchedness. Although he, being young, knows me little, he nevertheless seems to have favorable correspondence with me. The case of Daniel (scientist) 165 was decided very poorly according to the Consistory. He should have long ago been deprived of his rank and given up as a soldier. Incorrigible drunkard and slanderer. Why is the Consistory being hypocritical in such cases and putting me through unbearable labor? On the estate of Count Protasov 166, Mtsensk Uyezd, village of Rozhdestvenskoye on Optushka, the priest and the deacon are quarreling, and the Manager and the priest want to kick out the Deacon. Why hasn't the whole matter been resolved yet? Al Secretary is waiting for encouragement about this from the Count? Let him not grieve later if something unpleasant comes knocking - for such inattention and inactivity. N.B. Tell him about this. Litter: “Received. 29 Dec. 1853." IV. Letters from Archbishop Smaragd (Kryzhanovsky). 167 Published: Christian Reading. 1911. No. 9. P. 1130–1151 Thank God! We completed the past year, and we started the new one safely. On the 1st of January, the Mtsensk proshak Avksentiy also arrived at the courtyard, but I sent him to the local Diocesan Administration to ask permission to walk around the capital with a book. I postponed my ordination as Hieromonk until such time as I saw real zeal for the work entrusted to him, Auxentius. The Apostle forbids haste in the laying on of hands (1 Tim. 5:22). I also wrote to the Governor, asking him to provide zealous assistance in the improvement of the unfortunate (in truth) Cathedral, which is proposed by the Nobility. In this case, encourage the lazy Butyagin to do proper work 169. Soon (but not earlier than January 20) the Dean of the Cathedral, O. Mitrofan 170, will arrive in Oryol. I hope that he will begin to make an urgent encouragement to whom and in what follows from the Council, completely dissolved by the negligent Archpriest, who does not even look after the correct maintenance of the income and expenditure books for the Council by the notorious Grigory Ivanovich 171. Such disorder is intolerable even in the last parish Church, and according to the Council it must necessarily be punished by excommunication of the guilty abusers. As for our farmstead, everything is fine there so far. Minor illnesses of those living in it are cured by acceptable medical care. May God grant you to carry out Baptism and go to Jordan without catching a cold! There is talk here about the war with the British and recruitment. But may the Lord reward us with universal peace and prosperity! Reverend Gregory 172 was sick throughout the holiday. The doctors forbade him not only from doing anything, but they didn’t even order him to receive visitors. He is already 70 years old and has become quite decrepit, but still wants to be active. I am sending you a brochure about fortune telling. This is an extract from a letter from the Moscow Bishop. Philareta, from whom the Empress deigned to ask for an opinion on this subject through the Chief Chamberlain 173. Thank the secretary for his congratulations. I wish him to be active, impartial and more accustomed to the Secretarial position, for the study of which even a human life is not entirely sufficient. Smir. Smaragd Archbishop. O. and S. 1854. Genv. 4. – in the morning. in S.P.B. Now just pray for the repose of the soul of His Eminence Agapit, who presented himself to the eternal habitation, who left his present vain life on the 1st of January, at one in the morning, at the age of 58 from birth. He was a most faithful friend at the Academy! 175 In my name, order Archpriest Butyagin and the Secretary to immediately send me a draft report on the state of the Oryol Diocese for 1853, and in more detail about everything. I propose to you that the full amount of ice be filled into the glaciers in Genvar, following previous examples, and, moreover, of better quality. A living living thing thinks - maybe we’ll return to Oryol! I don’t see any from you and from the Secretary of the movement on the affairs of Domovoi and Consistory buildings. And I don’t hear about other interesting matters in the House, what their situation is. Now (at 10 o’clock) I’m going to the Synod to testify to the Synodal and Spiritual Education sums for the past year, together with the Astrakhan 177. Litter: “Received. 11 Gen. 1854 Never and in no case did glory and gratitude to God and the devotion of his holy soul to the will of God escape the mind and heart of the Archpastor [Smaragd], as we could already notice. So it is now, on the 14th of the same January 1854. in the letter, the Eminence [Smaragd] says: “After Jordan, where it was 18 degrees with wind, I, thank God, don’t feel bad.” And when informing about the candidates for the Tomsk Diocese there are 179 presented, he says: “Probably the lot will fall on the first 180. However, as the Lord wills.” At the same time, the Archpastor in his letter encourages the Inspector of the Seminary O.I. 181 to activity, meekness, peacefulness and patience, and says: “I want to soon recommend him to the Holy Synod for the Rector’s vacancy in the Seminary, which the Lord will indicate.” I have just arrived from the Kazan Cathedral, where there was a general prayer service. on the occasion of the birth of Grand Duchess Vera Konstantinovna 182. Turning to your letter I received, dated January 29, I cannot find words to thank O. Rector for his encouragement regarding the Consistory of lazy people: Butyagin 183 and Demidov; But I can’t praise you for refusing to accept assignments to help with speedy paperwork on the 1st table. And if we all begin to argue as you do, that we are temporary, then according to the Synod I should also have to renounce all orders, while I carry out everything with full diligence. What do you want? Be a permanent member? If it is compatible: then it will be 184. It doesn't cost me anything to do this. Other reasons for your laziness and ... you (your expressions) are of no use, except as an indulgence to the careless Butyagin. What is it about him that he is a highly venerable and honored elder? He is a proven negligent and wicked boss. And your reasoning really humiliates you, and not the fact that you write that your help on the 1st table could serve as a humiliation for Butyagin, the most empty minion of Grigory Ivanovich. You write that Grigory Ivanovich again invaded the Cathedral, by the grace of the above-mentioned fool and Kruzenshtern. But the first is a powerless fool, and let Kruzenshtern give orders to the Odessa Kirk! In all likelihood, Rushenkov 186 should be left at the Presentation Church, and Tolstopyatov 187 should be Ktitor at the Council. The new Governor Sofonovich is praised. He was previously here as Vice-Director of the Ministry of Internal Affairs; and I already have news that he will soon be with me to get acquainted and get some information about Orel 188. What are your parishes like? For us - for Genvar - church. reverse in economics 208 p., 69 kopecks; singing 123 rub., Bratskaya 189 rub. 29 kopecks - only 499 rubles. 88 kop. - It is heard that the former elder of Yaroslavl Eugene 189 left Nile 190 70 thousand rubles in silver, the economic and church sum for the Yaroslavl House of Bishops! In this case, recalling the circumstances of the birth of Nil Isakovich, who was born from a former priest, two years after the death of his imaginary father, at the St. Nicholas Mogilev Church, where Vonsevich was there, who showed me this unfortunate metric, one cannot but agree with those who claim that illegitimate children are always happier than legitimate children!!! 191 Will the Yaroslavl schismatics listen to such a Nile, having learned about White-Russianism and its birth???! And they are curious!! The French and Aglitsky envoys have already left St. Petersburg - the first with the Diamond Order of Alexander Nevsky, and the last with a passport. A complete break with the nations of which they were representatives began. And our ambassadors leave from Paris and London. Nobody knows what Providence is preparing for the future?.. Nicodemus 192 was named Bishop on the 10th, and consecrated on the 14th. – Smaragd Svensky 193 On the 8th he leaves for Moscow, where he wants to stay for about a month. I got some in St. Petersburg. Your well-wisher See, Archbishop. O. and S. Send the attached paper to the Consistory. The manifesto on the cessation of relations with England and France should be read at the end of the Liturgy, without a prayer service; for this is not yet a declaration of war on these powers. It even seems unnecessary to serve you in the Cathedral on this occasion. And all clergy should read the Manifesto, each in his own church. However, contact the person who is correcting the position of Head of the Province. It seems that soon O. Mitrofan will part with Irinarch. The latter is supposed to travel to the Reverend. Evlampiya 194, where he may also be the abbot of the second-class Znamensky monastery. However, keep this a secret, because there has not yet been a protocol, and according to verbal reasoning, there are often re-reports and changes 195. I don’t know what else is better to wish for him? The Lord's earth and its fulfillment (Ps. 23:1). Astrakhan Vassian 196 is supposed to be transferred to the Chernigov Seminary (of course not for its correction) and to the Eletsky 1st class monastery!!. It is true that his service is not small, but his simplicity is worse than theft... Something else was also written to O. Mitrofan, with whom you can communicate if you wish. Tomorrow - consecrations and a great holiday at the Metropolitan 197. Astrakhan strongly attacks the Reverend. Apollinaris, and hinders his progress 198. The trouble is to acquire such an ill-wisher! Vale! Litter: “Received. 18 Feb 1854 February 20. 1854. St. Petersburg. We send greetings to Mr. Archimandrite Hierotheus on the advent of Lent, and wish him spiritual salvation! On the 18th of this February, the new Oryol governor Valerian Ivanovich Safonovich visited me, and yesterday on the 19th, I visited him 199. He leaves St. Petersburg in the second week of Lent. I wanted to ride third; but the Minister encourages a speedy departure. The man is apparently meek and respectable in everything! There is no need to instruct you so that you, the Consistorists and the Secretary, on the second or third day after arriving in Oryol, congratulate him on taking over the administration of the province. That's how it goes! He told me that he would be passing through Moscow for several days. The wretchedness of the nobles you describe does not surprise me. Knowing their spirit (and they are all similar to yours, the permanent Leader of Mtsensk), I had no doubt that they would now do the same with the St. Paul Cathedral as they did before 200. At least I am now calm... The bells must be removed from the new bell tower and hung on pillars at the Boris and Gleb Cathedral, to which they belong. Tell the Archpriest to send me a presentation about this from the Council, with an explanation of what is needed. It’s time for Korinsky to break his proud horns and free the Church of the Intercession from his satanic (in truth) malice and powerless revenge... 201 However, NB: this matter must be reported through the Consistory with all thoroughness; for, due to Korinsky’s obstinacy, it will undoubtedly not pass the Synod’s consideration, which, however, a righteous court should not be afraid of. Afanasyev is a fool and a slacker and deserves strict condemnation for the intrigues you describe 202. I am losing patience from the laziness, neglect and even inability to do the assigned work of the careless Butyagin, 203 whom I inevitably, soon, intend to sweep out of the Cathedral with a broom. The keymaster also needs to be changed 204. The entire Council has been dissolved! You will now remember with pleasure the order of the Astrakhan Council... By the way, about Astrakhan. Poor Mich. Mich. Bashkin was summoned by the Kushelev-Bezborodki 205 to St. Petersburg for new bidding for the removal of the Kurakinsky (former) waters 206 . But two days before his arrival here, the Astrakhan merchants: Makarov, Mikhail Ivanovich Kozlov, and Kopeikin 207, who came here, managed to intercept water to themselves, adding 3 thousand in silver. Poor Bashkin 208 was with me now. Zelo grieves and goes back without anything!.. You can hear that everything here is preparing for the upcoming war. But we don’t know any details other than those published publicly... It’s safe in my yard. Now I’m going to the Metropolitan, as usual, to say goodbye, before entering into fasting. Sorry! See, Archbishop. Eagle and Sevsky. Litter: “Received. March 1, 1854" When the Bolkhov Women's Community was established, the boss and the sisters were worried that the community would not take place, despite all the concerns of the Archpastor [Smaragd], personally in the Holy Governing Synod about the organization of its raised by him 210. This unbelief of the community offended the Saint, as being contrary to the Word of Christ the Lord, which gives all power to faith. And this is how Vladyka responds on this occasion in a letter dated February 27, 1864 211: “Let them be ashamed, let them be ashamed and place their trust in the One Lord, to Whom, if the matter pleases, there is no obstacle in anything! May weak, wavering and unsteady souls and sheep be expelled from the newly built saving fence in advance! These sheep are not ours, they are not needed for us and deserve to be sent out immediately. Other communities have been waiting for positive affirmations for twenty years, but ours, having not yet undergone anything, is already grumbling, reckless. And having nothing, he wants to achieve what he wants with his imagination alone. Yes, if I saw that the community would not take place, then was I really deceiving myself or them?.. Things go by themselves: you need to have patience with hope. It is not as easy to establish a new monastery as people think.” According to the Archpastoral Faith, the Community was established 212. But the Holy Scripture, no matter how strong and formidable, it nevertheless related only to strengthening the faint-hearted in faith and reassurance, as a decisive cure against a desperate illness. This letter was sent on the first Holy Saturday. Pentecostals; and therefore, after several orders for the Diocese, the Consistory and the House of Bishops, also notifying about the upcoming celebration of Orthodoxy in St. Petersburg, the Archpastor concludes the letter as follows: “We prayerfully wish spiritual salvation and physical health to the entire flock.” March 2, 1854. S. P. Burg. On the morning of February 27th I wrote 214 that there would be 7 Bishops in Orthodoxy at the Kazan Cathedral. But meanwhile, that’s not what happened! for in the evening of February 27, the Synodal Bishops were invited to the palace - to be present in the morning (February 28 - Sunday) at the baptism of V. Princess Vera Konstantinovna, at which we were all actually present, and after Holy Baptism and mass celebrated by the Metropolitan, we were treated to the Royal Breakfast, of course, according to the Annunciation Chapter 215. And in the Kazan Cathedral, Orthodoxy was practiced by 3 Vicar Bishops: Revel, Vinnitsa and Cheboksary 216. Thus, it is true what they say that one can speak about the accidents of each day only when it has completely passed. You are asking permission to sew clothes for small singers. I hear nothing about the success of the singing room; and meanwhile, having all the circular clothing is unprofitable for them. However, you can have your tailor sew frock coats, trousers and nankeen vests for them. And the neck scarves and caps - are there really no ones of our own? If you buy this: then buy everything cheap. O. Let the rector take the Winter, Green 4-seater cart. And the carriage is 4-seater, a carriage beyond Bolkhovsky’s strength and capacity. Jeremiah 217. However, let all the crews sort it out for themselves - those who wish. “For this, our blessing to all of you.” Litter: “Received. March 2, 1854" In a letter dated March 6 of the same [1854] year, [Smaragd] reinforces and consoles us: “Indeed, your Mtsensk income is very meager and insufficient to meet your needs. However, the Lord saturates both rich and poor; and no one is deprived of His bounties. For small parishes it is necessary to establish small expenses; and everything will be fine! Meanwhile, Auxentius 219 is in time here, and soon, one hears, he will cheer up your poverty, but not the spiritual one, which you yourself are obliged to take care of and are taking care of.” In a letter on the 12th of March [1854], complaining of a cold and ill health, [Smaragd] says: “However, thank God, after sitting at home today, using a homeopathic remedy, I hope to be considered universally healthy in the morning.” Then, informing about various news and upcoming earthly rewards, to the consolation of the Clergy, he hastens to encourage the Secretary of the Consistory, to whom he very often made comments (on office work) for the slowness and faulty management of affairs 221. “Also guide, if possible, the inexperienced Secretary, assuring him that he is pleasant for me, as long as he is always correct, well-intentioned and goes deeper into the orders of the order... With my comments, always fatherly and condescending, I only wish for his improvement, for his own significant benefit for his entire future life” 222. In a letter dated March 20 [1854], Vladyka [Smaragd] expresses extreme sorrow about the bad behavior of the singer Deacon N, who was in the retinue of His Eminence in S.P. Burg. G. “With all our long-suffering, we could not keep him here any longer. In addition to drunkenness, riotousness, lies and dishonesty, he also began to embarrass our Compound with his forbidden acquaintance with K’s drunken and ill-intentioned retinue. P. 224, which conveyed our life; and to our retinue he carried news of the unrest there from the K. courtyard of Judah. What threatened the danger of non-peace that could flare up (reborn) between the very Lords of the two neighboring farmsteads 225... He sold us all, dishonored, shamed and put us in every minute danger of his behavior. The mental wounds inflicted on all of us by this monster are incurable (incurable) and ineradicable; and we knew no peace from the hourly disturbances of this disastrous son. Now, after sending him [to Oryol], we feel the beginnings of peace and tranquility... I have barely recovered from the cold and flu, which here have a strong effect on people... suffering from troubles similar to what we experienced from the godless G-. I would like to breathe the Oryol air and improve my health. But the Lord knows what will happen!?. After the expulsion of Satan 226, everything here is healthy and prosperous, which we also prayerfully wish for you from the bottom of our hearts. I call upon everyone the grace and mercy of God.” So much the Lord did not like immorality and grieved for the fallen. “I will never be interested in him (G...),” continues the Archpastor. Despite, however, all the grief, the Archpastor was not vengeful or vindictive. Having fatherly punished the unfortunate Deacon with expulsion from S.P. Burg. Vladyka, upon returning to Oryol, after some time again allowed G., gave him a place and accepted him into the choir. But while the Archpastor was in S.P. Burg, he still could not forget about (the troubles caused by) G. Here is another proof of the care of the Archpastor [Smaragd] for the lost. In a letter dated March 27, 1854, the Eminence says, among other things: “I already wrote to you 228 about the joining of a significant number of M. schismatics to Edinoverie. The schismatic cemetery, which spread its sect and its mentors throughout Russia, has now been shaken, and sectarianism there has been completely destroyed. Its chapels are consecrated already in the church 229. Tell our people about this. Tell the Governor if necessary. Call the deliberately co-religious Priest Peter Vasiliev, and, having announced this to him, explain my regret that the Oryol schismatics (priesthood) have not yet joined their blessed church; and it seems that they, fellow believers, have no concern about this 230. Let the Priest present to me measures to convert the lost: then I will most diligently assist him in achieving a good end.” But despite such zeal and Archpastoral grief about the lack of helpers against the schismatics, and especially about the death of the lost, Vladyka suffered the most severe (terrible) criticisms before leaving for Ryazan for the Kromsky schismatics. “Not participating in the affairs of the Diocesan Administration, I do not know what measures the Saint took on his part in the Oryol Diocese regarding schismatic matters. But, on the occasion of slanderous denunciations against the Archpastor and the seemingly harsh measures taken by him against the perpetrators of the unrest in the (schismatic) parish, infected with schism, special discretion was called for on the part of the Higher Authorities and the subsequent Diocesan Administration. But slander remained slander after that; and the innocence of the Archpastor shone.” – In this explanation, Fr. Hierotheus undoubtedly understands the “Syomov case” (see also letter 56). It began with trifles, but due to foolishness and intrigue it developed into a grandiose scandalous story that created enormous archival material (in the Holy Synod and in the Oryol Spiritual Consistory). Briefly, its essence is as follows. Ioann Ioannov Semov, who graduated from the Oryol Seminary in the second category, was assigned to Smaragd on November 13, 1849. to the St. John the Theological Church in the village of Damianovka, Sevsky district, but did not agree with the parish, because the obligations given at its opening to materially provide the clergy with an additional plot of land were not fulfilled. Smaragd stood up to defend the interests of Fr. Semov, proposing - according to the opinion of the Consistory - to close the Damianovsky parish again if the Holy Synod does not assign an annual monetary allocation. This petition, for various reasons, was not crowned with success, and at that time Semov managed to quarrel with all his closest authorities and discovered so many offenses that the Seva Spiritual Board even planned to relegate him to a clerk position. In 1856, Semov was removed from Damianovka, but did not want to submit to this decision, not allowing the priest sent to succeed him. Danchakov, and began to appeal directly to the Holy Synod. October 31, 1856 he was assigned to the village of Lomovets, Kromsky district, to the local St. George's Church temporarily, as an experiment, pending discretion, and here he immediately waged war with the regular priest Vasily Koloshin, accusing him of harboring local schismatics and in every possible way denouncing and looking for such among the Lomovets parishioners. In this sense, he, without warning the diocesan authorities, already on February 25, 1857 sent directly to the Holy Synod a special statement, which was returned with a request to Smaragda, and the latter - due to the circumstances that became clear - determined on July 18, 1857 to transfer Semov for a year to the Yeletsk suburban Church of the Nativity of the Virgin Mary for half, and on the issue of the Lomovets schism a commission was appointed from the archpriest of the city of Krom Nikolai Ivanovich Shubin, the priest of the village of Vozhev Mikhail Zimin and the secular deputy, bailiff of the 2nd camp Vitovsky. In September 1857, this commission collected unfavorable material on all points for Semov, whom the Consistory - in view of such a report - sentenced on November 1, 1857. to defrocking with placement for one year in the Bryansk Beloberezh Hermitage. However, Syomov had earlier declared himself removed from diocesan jurisdiction and now, having sent an appeal review to the Synod, did not accept this decision; he disappeared from its application on January 18, 1858 to his father-in-law and was found only in May, when the whole matter turned upside down in the most unexpected way. It turned out that Syomov sent his wife Nadezhda Timofeevna to St. Petersburg and through her submitted two Imperial petitions, managing to interest various influential persons, in particular the then Synodal Chief Prosecutor Count Alexei Petrovich Tolstoy, who, seeing in Syomov a zealous denouncer of Orthodoxy for the hidden schism, immediately took his side against Smaragd. In view of this, the Synod on April 20, 1858 established a special commission of members of the Oryol clergy: the archpriest of the Intercession Church Peter Korinsky (see letter 40), the priest of Ilyinskaya, which is on Peski, the church of Zachary Georgievsky and priest. Edinoverie Church of Peter Vasiliev (see. to letter 46), ordering Semov to be kept in custody for the duration of the investigation. By this and subsequent similar acts, all legal decisions of the local diocesan authorities were canceled or suspended, and the bishop himself was subject to the investigative jurisdiction of the clergy subordinate to him. This was a legal and factual absurdity, from which only a hierarchical scandal naturally arose. The new commission, strengthened by the civil deputy Nevstruev, found something completely different and on June 21, 1858, reported to the Synod that Semov’s denunciation was “completely confirmed.” The Synod now had two diametrically opposed opinions - and, having previously accepted one of them, it, of necessity, had to eliminate the defenders of the opposite view. This is how the transfer of Smaragd from Orel to Ryazan took place on June 5, 1858. This was virtually inevitable, but it happened only because the Synod conducted its own investigation, parallel to the diocesan one, and thereby abolished the diocesan power, meanwhile, it only had the responsibility to review the completed diocesan case on the appeal of the accused. On the essence of the subject and the Reverend. Polycarp fully shared the judgments of his predecessor Smaragdus, as discussed in detail below. On March 27 of the same year [1854], the Archpastor again repeats 231 in a letter: “After the villainous G. was expelled from here, our lower courtyard became quieter and more modest than before. “Everyone is looking forward to the Lord’s Easter, which, we hope, will also announce to us... about our future situation.” On March 25, after a past illness, I, thank God, served... To all the most God-loving children of the Oryol Flock, through your humility, we send the Archpastoral blessing, with love in Christ Jesus, our Lord.” To our benevolent Abba Hierotheus, with all the precepts of the Domovoi 233, we preface the joyful: “Christ is risen,” in the hope of achieving the bright days announced by this Divine song! Glory to the Lord God! We spent Palm Week comfortably, and completely finished our pre-Easter service according to the Synod. It is not yet known which Lords will sit there, during the 18 54/55 annual Synodal Season. Everything here is so secret!.. However, it does not seem that I could see you in Orel this summer, although I tried to do this, however, leaving everything related to me to the will of the good Government. On Easter we hope to learn more about our future appointment and notify you. Of course, who wouldn’t want to breathe free air in the provinces, and especially at such a time?.. 234 But, Lord, Thy holy will be done!.. At the present time, our spiritual news is generally still covered in the darkness of the unknown. I can say with certainty that Vel. In the spring, Princess Maria Nikolaevna travels with her children to the Slavic Waters (Khark Province) and to the Holy Mountain Hermitage, with whose restorer, Tatiana Borisovna Potemkina, spends some time staying 235. Of course, the move will take place through Oryol. Look at the splendor of the churches, and especially the Cathedral, instead of which you should then choose the splendid St. Michael the Archangel Church. The former Kiev-Pechersk Vicar Lavrenty, now the Kiev-Vydubitsky Archimandrite, is appointed to be transferred to the Iversky 1st class monastery (Novgorod Diocese) with the good purpose that he may eventually become a Bishop somewhere if the Novgorod First Hierarch likes it. Without a doubt, Lavrenty, like Orlovets, will pass through our Flock to his homeland after Easter. Everyone praises him! 236 Tell about this to Alexander Sergeevich 237, who loves him, and to whom, and from our humility and lack of effort, I ask you to say my sincere respect and blessing to his entire home Church. We will try to consecrate the antimensions this morning (April 4) and send them to you through opportunity. - Tomsk Parthenius has not yet left for his own country. I learned that he wanted to return to his homeland in the Voronezh Province and see his mother, and on this occasion he would move through Yelets, where he was Archpriest at the Council. Having received, in addition to runs, a thousand rubles ser. on the rise, can travel needlessly and boast of the newly received omophorion 238. Maybe through him we will send you antimensions. – We prayerfully wish spiritual joy in the Risen Lord to the entire God-protected flock of Oryol! St. Petersburg, April 3 1854 Litter: “Received. 19 Apr. 1854. In 16 days" 239. V. Letters from Archbishop Smaragd (Kryzhanovsky) 240. Published: Christian Reading. 1911. No. 10. P. 1238–1253 From now on [i.e. e. return from St. Petersburg to Oryol] Archpastoral writings [Smaragda] to my unworthiness [Fr. Hierotheus] are more frequent; but invariably filled with the same spirit of love for the Lord, trust in Him, humility, goodwill and frankness, which, according to the sincerity of the Lord, kindly spoke about the news, always seasoned with moral teaching. So on April 23, 1855 [Smaragd] writes: “Christ is Risen! “By your intercession this day, your monks have been ordained in the name of the Lord God and for His glory. I truly didn’t even think about Mtsensk, so that I would soon be there. But rather, you will be with us if the third degree of Anna, awarded to you by the Holy Synod, is approved by the Most Pious Emperor 242. May God grant you! For my part, I believe that you can never complain about my zeal for your person, or my inattention to your service.” After several news, the Lord says: “So Zadonsk Archimandrite O. Seraphim has already left this life and departed to a better world on Easter itself! Of course, the Voronezh Diocese cannot produce such a figure. Pray for this most worthy servant of the Church of the Lord..." It doesn’t hurt, however, to remember the previous relationship between His Eminence Smaragd and Archimandrite Seraphim. Being the Rector of the Kyiv Theological Seminary and the Abbot of the Kiev-Vydubitsky Monastery, Archimandrite Smaragd renovated this monastery for the amount requested from the Holy Governing Synod; and at this time received a transfer to the Rector of the Moscow Bethany Seminary. Hegumen Seraphim, who was the housekeeper of the Kiev-Sophia Metropolitan House, was temporarily appointed to take charge of the Kiev-Vydubitsky Monastery; and during the reception of this Monastery he cruelly oppressed Archimandrite Smaragd: he counted the boards used for floors, fences and the like, so that Archimandrite Smaragd was forced to complain to the Eminence Metropolitan of Kyiv. Subsequently, His Grace Smaragd, seeing in the mountains. Elets with Zadonsky is already Archimandrite Seraphim, he forgot everything before, out of his kindness. [To these words about. Hierotheus needless to add that Fr. Seraphim Pokrovsky was from the Pskov diocese, where Reverend. Evgeniy Bolkhovitinov was taken to him from the builders of the Jacobstadt monastery by the housekeeper of the bishop's house with his appointment as abbot of the Krypetsky St. John the Theological Monastery, with the same archpastor, elevated to the Kyiv metropolitanate on January 30, 1822, he moved to Kyiv first as the treasurer of the metropolitan house, at the Kiev-Sophia cathedral, then an economist and, finally, in 1834, the governor of the Kiev-Pechersk Lavra, but before the death of Metropolitan. Eugenia († February 23, 1837); who instructed him in his will to “preserve his estate until it is given to the heirs” (see “Russian Archive” 1909, book 6, p. 205), was forced to become rector of the Domnitsky Nativity Monastery, Chernigov diocese, in 1839 he was transferred to the same position in Nizhyn Nazareth-Virginsky (Annunciation) monastery and in 1846 moved to the Zadonsky Mother of God Monastery, Voronezh diocese, where he died (not on March 13, as in L. St. Matseevich on p. 511, and not on the 18th, as in P. M. Stroeva, Lists of hierarchs and abbots of monasteries of the Russian Church, St. Petersburg. 1877, stlb. 847, a) March 28, 1855 at three o'clock in the morning - according to the report of the elder brethren to Bishop Joseph of Voronezh dated March 28, 1855, No. 76, reported to us from Zadonsk. See Fr. A. F. Khoynatsky, Essay on the history of the Nezhensky Annunciation Monastery (Nezhin 1906), p. 50; hierome Gerontia, Historical and statistical description of the first-class Zadonsk Mother of God Monastery, Moscow 1871, pp. 126–127, 2nd ed. ibid. 1873, p. 122 and - especially - in L. St. Matseevich in “Proceedings of the Kyiv Theological Academy” 1910, No. 7–8, pp. 495 ff. Described by Fr. Hierotheus' case may relate to the period of Smaragd's rectorship at the Kyiv Seminary (from November 30, 1826), during his rectorship at the Kiev-Vydubitsky St. Michael's Monastery (from December 17–31, 1826), and - in particular - to his transfer (from May 8, 1828) to the rector of the Bethany Seminary. – N. G. ]. Further in the same letter, the Bishop writes: “You, Mtsensk monks, do not be faint-hearted and do not complain, seeing that at present all conditions are much more restless than we are. Lord, take this terrible time away from us, and send Your holy peace to our hostile land.” His Grace [Smaragd] always notified the Clergy in advance before leaving to visit the Diocese. He never bothered anyone by accidentally running over him; never intended to catch anyone in trouble; knew human weakness in such cases; and he only wished that everything would be in order and satisfactory for his arrival. And he constantly, basely reminded everyone during personal meetings about the constant correctness of the Spiritual Department; and at this time he especially recognized the need to confirm everything. And now, on May 18, 1856, the Archpastor writes: “Let it be known to you that on Trinity Day, May 26, I intend to be and serve in Mtsensk. I myself will come, if the Lord deigns, to your Monastery on the 25th... Tell about this to Archpriest Ilya Kosmich 245 and all the Clergy, so that everything will be in order and to my spiritual satisfaction.” But, as far as I can remember, despite the Archpastoral anticipation, we at the Monastery did not have time to meet the Saint according to his rank! And Vladyka did not complain about our carelessness for this. “I intend,” he continues in the letter, “to stay in Mtsensk for Trinity, and perhaps for Spiritual Day. And then I’m going to God-loving Volkhov for the opening of the Women’s Community 246 and other sacred rites and church affairs. I most earnestly wish peace, health, and above all God’s all-effective blessing to you all.” On December 22 of the same year [1866], Vladyka [Smaragd] writes: “We thank you very much, father, for your well wishes to me on the occasion of the upcoming great holiday. Mutually, I prayerfully wish that the Lord who was born for our salvation will keep you healthy and prosperous for many, many years! Thank God, my health is better now, although not in a normal position. What to do? – 60 years! We must put up with old age and thank the Lord for the health that, by His ineffable mercy, He sends.” Further, regretting the departure and illness of the Rector of the Seminary, Archimandrite Mitrofan, to Polotsk, explaining the unfavorable rumors about the new Oryol Rector 248, and making indirect remarks to us sinners, on the occasion of the former Abbot's vacancy in the Trubchevsky Cholna Monastery, which concerned me 249, he continues: “The religious procession was approved by the Highest in Mtsensk on August 12 from the Peter and Paul Monastery 250, for which this procession will bring any income, I doubt. May the Lord send you every abundance. Sorry!" On December 22, 1856, in a letter to me [Fr. Hierotheus] Archpastor [Smaragd] deigned to notify me that “The warrior Dimitrievich Zadonsky, who is in Burluk, has now really died. The man was good. May he abide in the kingdom of heaven" 251. This saint [Smaragd] was extremely attentive and reverent in performing the Sacrament of ordination, although he was very lenient towards the abilities of those being ordained. On a similar occasion, the Archpastor deigned to write to me on December 14, 1857: “Tested your monks; not to mention the Catechism, which all the Lords ask the monks, and the knowledge of which is absolutely necessary for all monastics, both Paphnutius and especially Daniel 253 read poorly; and with your ideas you should spare the conscience of the Saint, to whom it is commanded: lay your hands quickly on no one (1 Tim. 5:22), and especially on those who can read the Gospel of Christ erroneously, and instead of His true Word, read (their own) false word... Oh, what a sin and temptation from such reading and such readers! The archpastor returned both to the Mtsensk Monastery without ordination. The Bishop deigned to add in his writing that at this time he was busy with the ordination of Priests and Deacons sent to the Irkutsk Diocese, according to the orders of the Holy Synod 254; and wanted to send them quickly. “You, hoping,” continues the Archpastor, “on our condescension towards you and constant brotherly love, you can send them [Paphnutius and Daniel] to me on the 29th of this December... and then, the most merciful Lord willing, I can create a new Hieromonk and a new Hierodeacon for your Abode... I believe in the Lord that He will not condemn us for our mercy and condescension towards the poor, if only remained faithful in the Gospel commandments and obediences... Nothing is heard here about the death of the Kyiv Bishop 255: but the news seems to be false. I, thank God, have long ago decidedly stopped thinking about movements and promotions, as the Lord God is my witness! And what’s the point of all this now!” 256. Regarding the very action of the Archpastor in performing the ordination of the ordained, I can with true conviction, from ten years of presence, experience and observation, testify that His Eminence Smaragd, with the inimitable, so to speak, art of suggestion and strength of spirit, delivered the “Divine Pledge” to the newly ordained Priest! Without special tenderness and fear of God it was impossible to be present when the Saint performed the Sacrament of ordination to Priesthood 257. More than one of the attentive ordainers shed tears of tenderness for St. throne, which clearly testified to the presence of the special grace of the Lord through the prayers of the Saint. – Further, the Archpastor says in his letter: “God grant that we carry out Baptism and go to Jordan!” And reporting rumors about the war with England and France and about military recruitment, he adds: “But may the Lord reward us with universal peace and prosperity.” I did everything according to your wishes. However, there is no need to rush with production! This is of no use to you or them. Philadelph Yours somehow has an imprint of inconstancy. May God grant that, after the ordination of Hieromonk, it turns into firmness - to stand on the rock of God’s commandments! I always give out books (collections) to you with fear. Moscow continues to look at them gloomily and demandingly. And Peter is not inferior to her in that. - Good for them!.. From now on, try to do without uniform books on the Provinces, especially on the above. Thank you for all your kindness and well wishes. – Pray to the Lord for the weakening of various oppositions and temptations that come from the enemy and people, so that those who pray for each other will reach eternity, the limits of which are so close to us (i.e. to me)! Oh, for a blessed eternity! Your well-wisher Smaragd Archbishop. P.S. A command has been issued: to break our Assumption and Baptist Churches, and create a new one, according to a new Highest approved plan 259. But who will build it and for what? “Fear seizes me, and I will hardly touch this matter, especially living here, like a bird on a sharp stake (as you yourself once likened our life). And it is not for nothing that the Saint of God [Smaragd] in the last letter (No. 52) said (see above): “Fear has seized me.” In the short time when the Lord God was pleased to change the Oryol fate of the Archpastor, his truthful, long-suffering soul suffered a lot, a lot. In these sufferings of the soul, not finding the opportunity to wait for the will of God and the Commander, Vladyka himself once again decided to change his fate. In such a painful mood, having only rumors about his appointment to Ryazan, the Archpastor wrote on June 20, 1858: “I cannot accept the new burden of the proposed Ryazan Diocese. Summer, and even worse, my poor health, forbids me to shoulder the new heavy yoke of a vast and unsettled flock, which, moreover, does not have any benefits, without suppressing myself and without doing it any benefit. And that’s why I decided to retire. My time has come! The Lord's will be done! My plan is this: to stay until the illness is cured in Orel, where diligence 261 offers me a special resting home, at which it is very easy to set up a house church. But for the sake of appearance, and if I recover, I would like to live for some time, and at certain intervals of the year, in the Bolkhov or Mtsensk Monasteries, without managing them. I say - for show: for I repeat that I intend to live in Orel permanently, and perhaps only temporarily and several times to come to your Abode. Since the current Mtsensk abbot's chambers are not bad, my plan is to ask for them for myself in case of coming to the Monastery and living there. Don't be offended by this! Now is your time to serve me, who is weak, and through this earn the Kingdom of Heaven, promised to those who look after the sick, the old, and those in prison (Matthew 25:34). You have a lot of space. and for yourself, you can build and install new cells for yourself, according to the same or a smaller plan; in which, if necessary, I could financially assist you somewhat... I ask you to immediately notify me of your consent; for I must soon ask the Holy Synod for all this. I am sure that you... understand your great reward in heaven if you willingly serve, in whatever way possible, to me throughout my life, who has been devoted to you and has always cared about your well-being. The Lord is with you! – P.S. Keep everything you write secret: for of course I haven’t made up my mind yet and I’m terribly struggling with my thoughts. I ask the Lord to strengthen me in this enterprise. Pray for me too.” This letter was delivered to me [Fr. Hierotheus] personally by the Mtsensk Cathedral Archpriest 263, who was with the Bishop the day before. Having read the letter, I noticed that the Archpastor was deeply struck by the news of his transfer to Ryazan. There was no decree yet. Now, perhaps someone will notice better than me how much the Vladyka expressed himself in a mutual way in his letter. But it was clear to me that the Right Reverend, distressed and shocked by the (multiple) news, with his strong plethora, fell ill and was close to a state of fever. For me, the unseemly zeal that offered the house in Orel to the Saint of God was even more revealed. This is the zeal of that person who had the misfortune to abuse his proximity to the Archpastoral Person and a certain power of attorney. We can affirmatively say that this zeal, sacrificing their home, acquired, God and people (now) know by what means, with the installation of the Lord, they intended for themselves the goal of taking advantage of everything... It is clear that the Lord, in a painful state, could succumb to the evil intent of such zeal. In the healthy state of the Lord, this zeal would not have dared to appear with such audacity 264. The thought - to ask for the Monastery for residence, and at the same time repeatedly affirm the intention to live in Orel - the thought was also mutual, convincingly confirmed to me that the Vladyka was unwell, and it was dangerous to be unwell. I asked O. Archpriest: Is Vladyka very upset? Should I go to him in person? “And you will do well,” answered O. Archpriest, if you go yourself.” - I immediately went to Oryol on June 21; and at about four o'clock in the afternoon he arrived at the Bishop's House. I wanted to beg Vladyka to leave the thought of resigning; but he could have hastened the request with the constant whispering of evil zeal and illness. I wanted to upset the hopes of this zeal. When the Archpastor was informed of my arrival, I waited for a long time until the Bishop ordered me to appear to him. But at that time zeal stood face to face with the Bishop and, obviously, with all his might he wanted to prevent me from seeing the Archpastor. According to this, the Saint met me menacingly: “Why did you come? Torment me, tear my soul apart? “I know what to do without you!” From this it was possible to understand the painful frustration of the Lord, and the opposition to me by zeal, which in relation to me guessed why I had come, and by causing a thunderstorm intensified to push me away at once. But the Lord defeats wickedness and works with us for good according to His holy will. I accepted the terrible words of the Archpastor instead of the Holy Hierarch’s blessing. I bowed, then took the blessing and said: I came to Your Eminence out of my devotion; I don’t have anything to ask you; I don’t need anything from you; Moreover, I do not intend to insult your Holy Person. Bless me: I’m on my way back home now. The Lord blessed me: but (immediately) he himself humbled himself to the extreme; and in a meek voice (painful) asks: “Where are you going?” “I’m going to Mtsensk,” I repeated. Here the Eminence [begins to speak] to me a different word. I had to answer, and I stopped. And the further the conversation went on, the calmer the Archpastor became; and we talked for a very long time. My thought was always known to the Bishop from our repeated previous conversations in other places (such as in Kharkov) and was always directed towards ensuring that the Archpastor would submit to the will of God; and if necessary, he would accept a new appointment. The saint himself deigned to speak in the same spirit: “I think so myself; but he is so upset that his thoughts constantly replace one another” 265. Thus I spent the night in the Bishop's House; and the next day, with the Archpastoral blessing, he left for Mtsensk. And the Lord strengthened Vladyka with the prayers and high advice of the Great Saints, as I heard later. On his way to Ryazan, the Right Reverend spent the night with us at the Mtsensk Monastery; was sad, although he seemed calm. It was especially unpleasant for me that an entertainer of failed zeal was traveling to Ryazan with the Archpastor. It hurt; and everything seemed to be official, although it was diligent on our part. It could not have been otherwise. A lot has accumulated both in the heart and in the head... over the entire 21-odd years (from March 4, 1837 to July 8, 1858) during the irrevocable parting. Most Reverend O. Archimandrite Hierotheus, my most beloved brother in the Lord! I congratulate you on the New Year and wish you all the best from the Lord the Generator. Just as you don’t write anything about yourself, we shouldn’t dwell on our existence: however, thinking that you would find it somewhat pleasant to have positive information about our continued existence on earth, I inform you, beloved father! that until this 31st of December everything is fine around us. Life would not be bad if it were possible to regain the same energy and activity somewhere. However, even without that, there are so many material and moral neglects here that they will sooner overcome me than I will be able to overcome them. – The monasteries here are poor and there is no zealous refuge for them, with the exception of the Radovitsky Monastery and the Rannenburg Peter and Paul Hermitage. The first of the monasteries named here is governed by the Bishop, instead of whom there is a Viceroy, Archimandrite 268. She is visited by many pilgrims, which is why she is not stingy, so that for all expenses, 3–4 thousand rubles are left over and deposited in the bank every year. ser. I was in this monastery and served on the 8th of last September, but I have not been anywhere else in the Diocese. But I hear and know that other Monasteries are 11 men. 269 ​​and 3 women's 270 and 1 community 271 are not entirely in a comfortable condition, but almost all of them have considerable capital; for here before there was a fashion: to collect some money, even if it was by bringing the buildings into disrepair. The diocese is huge and not restless. It seems that it will not yield to the fire-scorching 272 Orlovskaya! My health, thank God, has not changed much for me, and I go about my business without hindrance. Pray 273 for us to Christ the Savior, may he send us (and you) all good things from now on, according to his boundless mercy. To you, ever benevolent, most humble servant Finally, the Right Reverend [Smaragd] completely calmed down in Ryazan: and, it seems, (through his kindness) he fell in love there too. On April 19, 1859 he writes: “I mutually and gratefully send you my brotherly kiss on the occasion of the bright days of the Lord’s Easter.” Since I [oh. Hierotheos] complained about his ill health, then the Saint asks: “What, father! Are you exhausted? Honor the doctor against his needs 275, but rather resort, as you yourself know, to the heavenly Physician of souls and bodies, remembering that we cannot all escape death. And what good are those who lived and died longer than those who lived a little and hid in a small grave!? Truly, there is no advantage of the first over the last! In the coffins of both, isn’t it the same decay, isn’t it the same rottenness, isn’t it the same stench, isn’t it the same worm?.. And why do we, truly unreasonable people, care about longevity?.. Although I don’t enjoy normal health, I haven’t been sick all winter and have been correcting all my duties non-stop. I have completely calmed down in my lot, which, without a doubt, was chosen and predestined by the Lord, so that I will be a faithful servant of the holy Universal Church. Now I myself am thinking: what is this career for me - the Oryol Bishopric, for which I cried and suffered so much? Of course, I would rather sit in one place and be with you, God-loving and familiar children. But the Lord judged otherwise, and may His holy will be done! It would not be dishonorable for me to lie lifeless together with our fellow countryman Stefan Yavorsky 276 and other famous Hierarchs of Ryazan, of which there is one - Misail the martyr, killed with arrows for preaching the Meshchera of Christ 277 - my brethren, buried in large numbers in the local Archangel Cathedral... Do not regret me, my chosen friends, if I brought out from the depths of evil 278, or perhaps intended here to endure some other temptations in new forms, in new bindings 279. He who endures to the end will be saved! 280 And the end is already so close! Having informed with pleasure about the assignment of benefits to the Ryazan Bishops' House for the renewal of it 281, and that the Archpastor is especially building himself a house with a church in the country 282, he concludes: Thank God for everything! Thank you for having power of attorney for me, and, despite my non-responses, for constantly writing to me. I am ready to have communication with you until the end of my life and even beyond the grave... But I cannot answer every letter from you; and for your constant goodwill towards me, I oblige you to remain with my heartfelt love forever.”... 283 VI. Letters from Archbishop Smaragd (Kryzhanovsky) 284. Published: Christian Reading. 1911. No. 11. P. 1358–1370 On July 26 of the same [1859] Vladyka [Smaragd] writes [Fr. Hierotheus]: “I take up a pen just to (I take up a pen just to) thank you for your friendly letter... and to notify you about my health, which, thank God, is still holding up... And I wandered around the local Ryazan Palestine. I will tell you frankly that she did not at all encourage my spirit, which had cooled towards everything like that. It's time to get to the yard - that sheep yard in which the Lord Himself is the Shepherd! Now times are difficult for superiors due to unbridled subordinates. And if someone does not have support from above, do not rely on any kind of rightness! And your Eminence 286 has already begun to complain about Semov 287, without a passport..., committing various intrigues with impunity... In addition to many churches, the buildings are good and bad, and I examined five local (there are five) Monasteries, of which only the Ranenburg Hermitage and the ordinary Skopinsky Monastery are suitable for improvement; the others are very similar to the Belarusian Monasteries... However, the good thing is that they don’t ask and don’t send them with collected books.” Having spoken about the immoderate weakness of his own brother S.P. 288, who accompanied the Bishop in the Diocese, [Smaragd] further says: “You can imagine all the sorrow of my soul, torn apart by this and other adversities!.. Pray, Father, before the Holy 289 Miracle-Working Icon of our common Savior. We also often remember you when we stand before the throne of the Lord.” Such sorrowful and reverent feelings of the Archpastoral soul compel me [Fr. Hierotheus] pay special attention to the last letters of the great sufferer - the Saint. These letters, I dare say, are similar to friendly ones, not having any general interest: but in them, according to our understanding, the spirit of humility of the great Archpastor in a private conversation is revealed even more openly, not bound by anything and all the more free (genuine), because the Archpastor could be confident in me that I could not be immodest even with his very death. Moreover, it was impossible to imagine that I would ever have to deal with such memories and reveal to everyone the thoughts and feelings of the Saint 291. And therefore, these Archpastoral writings, as unofficial ones, fully represent the Person of the Holy Hierarch of God (the Right Reverend Smaragd) with genuine authenticity, as if in a pure mirror, in such a spirit, in the same form in which this Holy Hierarch of God has always unfeignedly stood, now standing before the eternal throne of the Truth and Mercy of the Lord that has always guided him. Therefore, I continue to expound the Archpastoral Letters until June 4, 1863, after which Pastoral concerns and, probably, illness did not allow the Saint to deign me with written paternal communication. In all the Archpastoral writings, everything down to the last word, to the last thought expresses sincerity, simplicity, fraternal reciprocity, and often fatherly and superior firmness. Having outlined, as far as my weak strength allows, my memories of His Grace Archbishop Smaragd, according to his written instructions, I will then not have the need to keep the Archpastoral Writings - this precious material for history; and I would consider it appropriate to transfer them for storage and at the disposal of the Ryazan Theological Seminary 292, so that the embodied thoughts of the Saint may be where they rest in his long-suffering body. Let those who love and hate this great Archpastor, if there are such [i.e. e. haters] - let everyone be curious about his writings, let them analyze the Archpastoral spirit and feelings by word, by letter, by thought, since in the present memoirs of the Most Reverend Smaragda, I use only brief extracts that are appropriate for the circumstances and time. [On the relations of Smaragdov’s immediate successor, Bishop Polycarp (Radchenko). appointed to the Oryol department on July 12, 1858 (and died there on August 29, 1867), to the case of Fr. Semov and the fate of the latter, the following is known (see in the Synodal Archive, case No. 750 on April 15, 1857 and - partly - the Office of the Chief Prosecutor of the Holy Synod on March 4, 1858, and in the Oryol Ecclesiastical Consistory "the case of the dismissal from office of a supernumerary priest, the village of Kazan, Ioann Orlov" ..., beginning on September 19 1860, ended on May 1, 1861, and partly - “the case according to the decree of the Holy Synod of April 22, 1858, No. 467”..., No. 155, beginning on May 3, 1858, ended on November 22, 1860). Reverend Polycarp was greatly depressed by Syomov’s story and instructed the former investigator and local dean, Kromsky Archpriest N.I. Shubin 293, to present an extract note about everything, on which, in a resolution on November 3, 1858, he expressed that Syomov had “descended or become hardened.” On December 22, 1858, Polycarp specifically asked the Synod to speed up production, stating that Semov “fell into incurable arrogance,” and on July 20, 1859, he repeated the same thing. d. Chief Prosecutor of the Holy Synod, book. S. N. Urusov - with the addition that Semov, who entered into a suspicious friendship with the defendant military officer Polubinsky, has already “from August 1857 to the present, illegally placed himself in an irrespective and unaccountable position with the Oryol Diocesan Commander in general.” When passing through Oryol (at the end of 1858), Metropolitan. Isidora (Nikolsky) from Kyiv to St. Petersburg, Rev. Polycarp gave him a note about Semov and the needs of the Oryol bishop's house; on October 18, 1859, he forwarded him a report from Archpriest. N.I. Shubina and asked that “the Oryol Diocese get rid of the temptation brought upon it by the harmful actions of this accused priest.” Polycarp “clearly understands” that “the work carried out by the first Commission appointed by the Diocesan Administration [from Arch. N.I. Shubina and priest. Mich. Zimin: see above p. 1147] and revised by the Consistory, was done correctly.” “This first investigative case began in the Oryol Diocese on June 1, 1857 as a result of a denunciation that St. Priest Semov to the Synod about the schism of his parishioners, and by God’s permission it turned into a long-term lawsuit between the parish Priest and his Diocesan Authorities. And for me, although I was not here then and therefore did not participate in the Semov case, this humiliating lawsuit for the Diocese of Semov, as well as the entire Lomovets case, could not be a third-party subject. Ridiculous judgments and even temptation, not only in Oryol, but, as is heard, in other Dioceses, have more than once oppressed my heart with sorrow.”... “Priest Semov, who alone could have had such a thought come into his head, heated for various reasons, wished to be completely expelled from Diocesan supervision to the jurisdiction of a special Synodal Office. In this, as is now revealed from the boastful hopes he made to others of the schismatics, he had the goal that, having ousted another priest from the village of Lomovets, as well as the deacon, he would remain there alone, and from the parishioners infected with the schism, form some kind of stauropegic village, and in it a church of the same faith. This is all the more certain because before Semov moved to Lomovets, in this village at least a tenth of the parishioners were Orthodox, but during the last two years of his stay there, almost all Lomovets peasants were seduced into schism, and even recently the owner of Semov’s apartment himself” (peasant Ant. Af. Goluptsov). According to the conviction of the Reverend. Polycarp, the aforementioned diocesan investigative inquiry “was carried out conscientiously and carefully, as a secret matter, and even, as far as I know, with more caution than the investigation carried out by the Commission appointed [April 20, 1858] by order of the Holy Synod” [and consisting of Archpriest. Pokrovskaya c. P. A. Korinsky, priest. Ilyinskaya, which is on Peski, Orlovskaya Ts. Z. G. Georgievsky 294 and priest. Oryol Edinoverie Uspenskaya Church. Π. V. Vasilyeva: see above p. 1148], for “the latter, having arrived in Lomovets, gathered all the householders to the Patrimonial Office, and announced to them that the Russian Government allows everyone to profess the faith that anyone wants, and that therefore they can open their religion without any concealment. And through this announcement in this gathering, the schismatics were given the opportunity to come to an agreement among themselves, and in addition, those of them who were strong due to their wealth and influence on society could carry with them those who, although infected with schism, had clearly not yet separated from the Church. During interrogations, this Commission asked only householders, without taking into account that they were schismatics, which is why they could hide that their wives, children, or daughters-in-law were Orthodox, with the aim of subsequently seducing them into schism with impunity. The first Commission acted completely differently and more prudently... acting sincerely, according to the instructions of the Diocesan Administration, and composed of persons who were not unpleasant to him [Syomov], as I reliably learned.” March 3, 1860 Rev. Polycarp wrote to the Chief Prosecutor, Count. Al. P. Tolstoy: “Is it possible for Your Excellency to use your assistance to ensure that the case of the former Priest of the semi-schismatic village of Lomovets, Kromsky district, Semovo and the provisions of at least a small salary for another Priest who entered there [Sergei Nikolsky], who was very jealous of the conversion of the schismatics, would receive a quick and desired end? By all means, Syomov’s stay in this village is very harmful for the Orthodox who remain there and, I believe, favors the schismatics.” Finally, from May 18 to July 25, 1860, the Holy Synod decided the whole matter and, instead of punishing long-term removal from office and exposing the schism, allowed Semov to seek a parish in the Oryol diocese (except for Sevsky and Kromsky districts) or in another. On September 6, 1860, Semov stated that “he wants to get a priestly place in the Oryol Diocese.” Reverend Polycarp made special efforts to satisfy this, and when the Consistory agreed with the combination of Fr. Orlova, November 2, 1860 gave the following resolution: “There is no need to provide the parish of the village of Kazan near Berezov Bolot [in Mtsensk district] for the niece of [who asked for this] Priest. John Orlov, not an orphan, the daughter of a Priest in a good parish. And with such demands, there will never be a place for the Holy One. Semov, neither for Koloshin, nor for Sudakov. Therefore, to provide this place for the widowed and hernia-suffering St. John Orlov to Priest John Semov according to the decree of the Holy Synod. Just take care of the means of living for St. Orlov, who is being dismissed from the staff.” But Semov, who now dreamed too highly of himself, considered this appointment low and on November 4, 1860, submitted the following petition to Polycarp: “In respect of my long-term suffering for zeal for the Faith, I humbly ask... be kind enough to appoint me as a Priest at the Trinity Cemetery Γ. G. Orla Church!.. And from the place of the village of Kazan, Mtsensk district, I humbly ask Your Eminence to release me, as a place of low income, consisting of 46 households of parishioners, meager in maintenance, and the fact that in this village, with the care of the authorities, in finding funds to support the incoming priest of that village, for me, as having my own family - a wife and three young children, is extremely shy. Moreover, I have an elderly mother, to whom, although not out of obligation, but out of a feeling of filial love, I must provide some reassurance.” But the Consistory and Polycarp did not respect this request, and then they managed to install Fr. John Orlov as a non-staff “assistant in the performance of priestly duties” to the Trinity-Cemetery Church in Orel, where the priest of the Intercession Church African Vvedensky was appointed. On November 16, 1860, Fr. was finally appointed to the village of Kazanskoye. Semov, who on the same date signed for the receipt of decree No. 8.560 “for the appointment of the Mtsensk Uyezd village of Podberezova Bolot to the position of Priest,” but went reluctantly and was only looking for an opportunity for new claims. And when they announced to him the decree of the Consistory of December 30, 1860 regarding mutual grievances with the zemstvo police, warning him to refrain from anything like that, he did not sign on January 17, 1861 and wrote in writing that “in order to avoid displeasure” he would ask Polycarp for a passport to St. Petersburg to seek a priestly position in the St. Petersburg diocese. In this petition dated January 17, 1861 - in 7 points - Fr. Semov complains that he was assigned not to the Trinity Cemetery Church, but to the Kazan parish, where “with 260 souls of men, for him, as a family member, and having suffered for eleven years, his maintenance is extremely oppressive.” Therefore, “being displeased [from] the Chief for revealing the schism, and in order to prevent further displeasure against him, he is forced” to ask “to give him and his family: his wife Nadezhda Timofeevna, and three children - Alexandra, Pavel and Lyudmila Ioannov a passport to go to St. Petersburg, to ask for a priestly place in St. St. Petersburg Diocese or where, by the Highest Will and the Will of the Government, it would be good to order the appointment of a place.” But Polycarp was not embarrassed by this onslaught and on January 27, 1861, he ordered the Consistory to “carefully consider this petition: whether the petitioner had any reason to submit this displeasure to the Diocesan Authorities, and if there is not such, to admonish him, and when he does not accept admonition, to delve into the state of his mind: whether signs of damage are found in him, and report with his conclusion.” The consistory on February 10 determined Polycarp on February 22, 1861. ordered to “execute” so that “Priest Semov’s unreasonable request regarding dismissal to St. Petersburg should be refused, to inform him about this, for proper execution... To send a decree to the Mtsensk D. Board, with a suggestion to him, Semov. so that in the future he would not make such unreasonable claims against the Diocesan Authority, and would not burden it with such petitions, but would conform his spirit and character to the spirit of religion and laws: Divine and Civil, always obeying the established authorities. Regardless of this, the local Dean is ordered by decree to inform the Consistory: in what state of health is Priest Semov at the present time and whether, from time to time, signs of damage to his sanity appear in him, to continue to carefully monitor his actions, and that there will be anything in him that relates to unsanity, it is imperative to report this to the Diocesan Authorities.” But oh. Semov did not calm down even now, because in response to the said request dated March 13, 1861. The Mtsensk Spiritual Board on April 4 reported to the Consistory that Semov on the same date stated in writing: “... I cannot give a subscription by decree [of the Consistory], but I have to turn to His Eminence with an explanatory petition, according to the request I submitted to His Eminence, dated January 27, 1861, to request a passport to travel to St. Petersburg and issue Priestly income for three years in the village of Lomovets.” The latter were carefully collected and forwarded to Fr. Semov, but on the spot he continued to bully and did not humble himself. So, April 13, 1861 Mtsensk Spirit. The Board reported to the Consistory that - contrary to its decree - he did not present his documents to the dean, Archpriest of the Mtsensk Cathedral Ilya Kosmich Sokolov (see on page. 85, 3), explaining on paper the following: “In response to the presented decree from the Oryol Spiritual Consistory dated February 7, 1861 No. 1018, Mtsensk district of the village of Kazan, which is under the birch swamp, Priest John Ioannov Semov explains that I hope to keep the assigned letter and other documents of the post safe and clean with me, according to the circumstances of the case set out in the petition to His Eminence dated January 27, 1861.” We know about the further state of affairs only from two consistory notes: 1) “after taking note of this report [of the Mtsensk Spiritual Board of April 4], attach it to the case - for information about the actions of Priest Semov”; 2) “Priest Semov’s tenacity to fulfill the instructions of the Diocesan Authorities [– according to the report of Mtsensky Spirit. Board of April 13 -] to keep in mind for reference when any matter concerns him, Syomov.” All this convinced Fr. Semov is too impressive that they stopped fearing him completely and threatened him with reprimands and punishments at the first opportunity, and now there was no actual support or encouraging response from above. Of necessity, he had to submit, and his subsequent life proceeded more quietly, although he was noted for only “very good” behavior in 1878 in the official form. From the latter it can be seen that Fr. On February 10, 1873, Semov was awarded a legguard, and on February 23, for preaching the word of God, he was given a blessing by Bishop Macarius (Mirolyubov. † December 24, 1894). From 1874, he held the position of deputy of the Oryol Diocesan and District Congresses and the position of assistant deputy for the Deanery of the first Mtsensk district: on April 16, 1878, he was awarded a velvet purple skufya. He died on April 5, 1879 and was buried in the village of Kazanskoye-Podberezov. Local memory still refers to Fr. Semov is much more favorable than the official and indisputable documents allow the historian: if the first sees in him a sufferer for the truth, then the second rather convinces that he himself is more to blame for his misfortunes, and his “truth” was always mixed with scandal and revealed jealousy beyond reason. – N. G.] On December 30 of the same 1859, Archpastor [Smaragd] writes to me [Fr. Hierotheus]: “Thank you for congratulating me on the Nativity of Christ and the New Year; and, mutually greeting you with the mercy of God, who has brought you to these days, I pray to our Lord, Jesus Christ, that in the coming summer he will keep you healthy, long-lived and prosperous, excelling in all Christian virtues.” Having described his severe illness, in which he was turned over on the sheets, did not control his arms and legs, and did not even have the strength to sign papers to the authorities, [Smaragd] responded to me in a letter in which I informed that, by the will of the Oryol Diocesan Authorities, I was intended to be transferred from the Mtsensk Monastery to the Svensk Monastery 296; and says: “Do not grieve, father, if, by the permission of the Government, you are moved to the Svensky Monastery. Of course, it is boring and unbearable to restore the ruins of various Monasteries 297: but it must also be said that the Svensky Monastery does not yet have such ruins as you imagine. The only iconostasis in the world 298 can never be restored by private efforts. There is nothing to think about this 299. But the sneaky and crazy Lazarus can only be corrected by the grave” 300. The Saint was especially struck by grief for his sick brother, about whose illness the Bishop had complained before 301. Now the Archpastor grieves for him even more: “S[emyon] P[etrovich] still lives here, still tearing my womb apart!.. I didn’t know at all that he had fallen into evil deeper than Satan himself 302... Sad, very sad! Children who have such a 303 father die and must die 304 . Asking for your priestly prayers for yourself, with brotherly love for Christ,” and so on. On the occasion of my transfer to the Bryansk Svensky Monastery 306, Vladyka [Smaragd] on June 19, 1860 deigns to write: “Accept our unworthy blessing to serve the Lord and His Church in a new place. I am very grateful to you for your writings and for your remembrance... I hope that in your prayers to the Queen of Heaven, Svenskaya 307 you do not forget me.” Notifying again about the improvement of his health, although not completely, and about the unhindered service and administration of Diocesan affairs, [Smaragd] adds: “Now I am also going to go to those places of the Diocese that I did not visit last summer, namely: in the cities. Mikhailov, Zaraysk, Yegoryevsk and Kasimov. I will rest for a few days in the Nikolo-Radovitsky managed Monastery 308, so that with greater zeal I can swim through the worldly sea of ​​\u200b\u200bworks and worries. I finished the house at the dacha in the rough, and now I’m simply cleaning the church with the iconostasis and utensils 309. I won’t do anything more material here: I did this for my own health and consolation.” Having reported the news that reached him about the construction of the church in the Oryol Bishops' House 310 and the funds that are being used for this matter, the Archpastor is worried about the necessary warning of this House, which is no longer subject to his care; and says that about the acquisition of funds “for the construction of the church one should turn to Christ-loving donors” 311. Further speaking about the death of Tauride Archbishop Elpidiphoros 312, [Smaragd] adds: “What does glory mean, part that the whole vast After death there is only dust, and there is no shadow of shine!” “There are many good people in your Bryansk. I ask you to say my sincere blessing to the humble old woman, Madame Abbess Pavle 313 and Fr. Archpriest Alexander 314. I intend to write to them. Please accept the assurance of my love for you, father. And deal with stone and wooden buildings, as well as prefabricated books, as little as possible 315 316. VII. Letters from Archbishop Smaragd (Kryzhanovsky) 317. Published: Christian Reading. 1911. No. 12. pp. 1507–1518. In a letter dated December 31 of the same [1860] year, His Eminence [Smaragd] asks me [Fr. Hierotheus] excuse him for the rare writing. “All last autumn I was burdened with, in addition to the Ryazan affairs, T...skim 319. Now, thank God, I am taking a break from my work and proteges, and strengthening my weak eyesight... My brother S[emyon] P[etrovich] died on September 6, 1860. I ask you to pray for his soul. He needs church prayers: for in recent years he fell into desperate drunkenness, and in it he drowned all the moral good, everything that adorns human life 320 ... It’s a pity, it’s a pity for the Peter and Paul Eldress 321. I ask you to help her with all your zeal in whatever way you can. I intend to ask the Eminence 322 about Elder Pavel. Other things, brother, help in the Lord, I can say, looking at the sorrows I have endured and endured and generously borne 323. Why bother with resignations? “It will be necessary for the Most Holy Virgin herself, Whom you serve with faith 324, to indicate the time, place and circumstances of repose.”... 325 So complacently, benevolently, confidently and reverently, with such edification, with such faith and hope in the Lord and His Most Pure Mother, the Saint of Christ Smaragd writes. On May 28, 1861 [Smaragd] deigned to write [about. Hierotheus]: “Now Pentecost is already passing, and I have not yet thanked you either for the Easter letter or for the congratulatory letter on March 9, 327. This, as you can guess, comes from old age, laziness, and, moreover, from numerous Diocesan activities. The liberation of the peasants 328 added a lot of slander, and consequently, unpleasant matters in the spiritual department. Especially the current time is encouraging for subordinates who are dissatisfied with nothing... Just look around and write off! It's hard! It's very hard! I rejoice, Father, that you are still working for the glory of God and decorating the majestic Svensky Church 329. God help you! However, I don’t think that our external labors mean much in heaven; but on earth they are soon forgotten by people. and others are completely erased. You can hear, for example, that in your former Mtsensk 330 Monastery everything has been changed for the worse, especially the established Monastic order has been completely destroyed.”... 331 Continuing further the tale of the rumors that had reached him, and making conjectural remarks for the future, the guardian Archpastor, who especially loved the local Monastic Abodes and monastics, and invariably wished them well-being, exclaims: “Oh, the abomination of desolation! Why did your B.A. 332 decide to write to me? He writes that during the foundation of the new Monastery Church I was dissatisfied, and that, perhaps, this is why cracks appeared and are appearing in it, which now require significant renovations; that I may give them the blessing to make intentional corrections. You can judge for yourself what the content of the letter is. To write from an unknown person to an unknown person, and about what?.. Complaining himself of constant ill health from a former fatal rheumatic illness, [Smaragd] concludes the letter: “I pray to the Risen Life-Giver to give you strength for many years of service to God’s holy church.” Beloved Brother in Christ, O. Archimandrite Hierotheos! The incidents of the Svensky Monastery, combined with your personal troubles 334, are very regrettable for me. However, I hear that the Higher Command wants to find out the real truth and to strictly correct the abuses and relaxations of the Consistory made by a malicious subordinate. For which one cannot sufficiently thank the Merciful and Just Lord. Please notify me of the consequences of the Synod’s orders in this case and the actions of the appointed investigators, who are very lovingly interested (in which, it seems, you cannot be unsure) in your fate. Try your best to justify yourself against evil and insidious slander, so that no one will abolish your honor. However, if you don’t get a place in the (unenviable) Bryansk Monastery, come to me, and here, while I’m alive, you can be reassured by my almost family-like care. Good friendship is learned in sorrows. I thank God! I live and still serve. I wrote to you that after Semyon Petrovich there were two young sons left, and my nephews. Now one of them, less than 7 1/2 years old, has gone to the Lord from the scarlet fever that was raging throughout the City 335. No medical efforts could prevent God’s determination about him. And I was torn to pieces by sadness for him... But why be sad? Such is the Kingdom of Heaven! (Matthew 19:14). Calling upon you God's blessing and protection and consolation in times of adversity, I remain invariably favorable to you: Humble Smaragd, Archbishop of Ryazan. November 12, 1861 Ryazan. P. S. 336 Is it true that the Svensky Monastery has been temporarily entrusted to the management of the Kaluga Bishop? 337 that the Secretary of S.S. 338 and the Kaluga Diocese, Archimandrite, has been appointed for the investigation? That Korinsky was removed from the Consistory 339, and so on. and so on. and so on?.. I received two of your letters. Litter: ,,Received. November 21, 1861." In a letter dated February 4, 1862, His Eminence Smaragd deigned to write [Fr. Hierotheus]: “The busyness of December and Genvar took away from me the opportunity to respond to many of your kindly fraternal letters. But the last scripture prompts me to pronounce it as quickly as possible on my part. This is what I think: It’s in vain, father, that you get excited and worried, and waste time on things that are completely unnecessary, such as returning... to a position” 341. The archpastoral instruction of His Grace Smaragd served as a warning for me, just in case. As for the Most Reverend Smaragd; then, by the way, it is appropriate to repeat that this Saint of Christ was a true servant of truth, peace and love: he did not inflame offended passions; but even more so he calmed, supported in patience, and consoled the suffering. So he left to God the fate of the removed Abbess Pavla 342 because the purpose of our life and service is immeasurably higher than earthly positions. In this spirit, the Archpastor, in the same letter to me, says: “It is better for you to be active in the Lord, to trust and rejoice in temptations. It is clear from everything that the matter itself and its trial will bring your truth to light 343... Wait patiently for the outcome, not being distressed by petty revenges, not strong enough to cause you moral harm.” After other consolations in the name of the Lord, and notification that he feels his strength has been strengthened, he ends the letter: “Pray, father, that the merciful Lord will not deprive me of his gracious help in all the embitterments of this vain world, so that having endured to the end, I will be saved” 344. In another 346 letter dated February 4, 1862 [Smaragd] notes: “I hear that... I have collected an address from all the abbots in favor of K... 347; which address was sent to G. Chief Prosecutor.” Brother, passionate about Christ, O. Archimandrite Hierotheos! I thank you for your manuscripts and mutually greet you on the all-joyful days of the Lord’s Passover. Our Ryazan Easter was overshadowed by a deathly march. My predecessor, the Most Reverend Archbishop Gabriel, died on Holy Saturday and was buried by me at the cathedral on the 13th of this April in the provincial Olgov Monastery, 12 miles from Ryazan, where he spent his last four years in retirement 349. During the funeral service for his body, I myself shed quite a few tears, remembering my own impending departure from this troubled world. It should be noted that the Olgov Monastery, in addition to the fact that it is located near the Provincial City, and, therefore, is beneficial in relation to communication routes, is located on the steep bank of the Oka and has a high location and clean air and is surrounded by groves, and therefore is convenient for the stay of Archpastors seeking peace. I am already giving up the idea of ​​settling in the Trubchevsky Cholna Monastery 350, and if I retire, then, following the example of my predecessor, I intend to settle in the Olgov Monastery, and from the Archbishop of the most populous Ryazan Diocese to become the Bishop of my one poor and sinful soul. On the contrary, I honor the desire of the Reverend. Jeremiah 351 and others who want to spend the last years of their lives in monasteries that have 4 thousand bells and gold covers on the churches. The intention to retreat into solitude, although it falls silent for a while, awakens more and more often throughout my entire composition. In addition to the emptiness and difficulty at present, the Bishop's Service 352, 66 l. and frequent illnesses strongly confirm this intention. God! Thy holy will be done! About the secrets found after the death of Fr. Pimena in the Cholna Monastery 353, do not worry and be sorry, Father! I burned them, and explained to anyone in strong terms that I had the right and reason to write what was written. Isn’t it possible to find fault with Amphilochie 354 in the same way as they found fault with Pavle 355 or Fr. Hierotheus 356. The Lord is with them! I have never encroached on other people’s places in order to put my relatives or friends in them, and no one can blame me for this. It seems to me that your case will not be resolved soon 357, and if you receive any rumors about their solution 358, do not hesitate to notify me, who takes a sincere part in your peace of mind. Your well-wisher, Humble Smaragd, Archbishop of Ryazan. Litter: “Received. 24 Apr. 1862. Responsible. May 21, 1862." On January 23, 1863, Archpastor [Smaragd] deigned to write to me [Fr. Hierotheus]: “Forgive the old and the weak for the inconsistency of your love. As much as I am grateful for your most favorable letters, I am just as slow, as you can see, in responding to them. It’s really very difficult to wait for the end of the Svensk case, and not know when it will end! However, you should not worry unnecessarily about the unresolved matter. X. P. D., passing through Ryazan last June [1862], told me that everyone unanimously acquits you, and accuses the other side. I have not heard from anyone else about your business, and the end of it must be left to the all-good 360 will of God... May the Lord arrange everything for a good end. Now, in these, as you see, troubled times, how difficult, (and) 361 how unbearable it is to be a bishop! Especially literature is clearly hostile to Religion, and, consequently, to its servants. We recently had G. the worst enemy of the Clergy. He did us a lot of harm; I even published quite a few against the priesthood. And in other places, the hostile spirit of malice against us is walking around unchecked and uncontrollably...” (Yes, Saint Smaragd of God was the most zealous and sincere, in his conviction, a worker of the Faith of Christ: but he had no power.) 362. “I’m spending this winter painfully. At least, thank God that the Diocese is quiet and prosperous. Asking for your reverend prayers, with sincere love for Christ...” And so, through the prayers of the unforgettable Archpastor [Smaragd], the Lord God was pleased to finish our work with the most merciful decision of the Holy Governing Synod regarding me, a sinner and unworthy; and I, having received a brief conclusion of the decision from the authorities, hastened to notify the benevolent Saint about this, according to his paternal will. Upon receiving this news from me, the Archpastor’s soul was full of joy and gratitude to the Lord for the fact that his former subordinate, led by him and placed in a position, did not disgrace the gray hairs of his many years of old age. Therefore, in his response writing dated June 4 of the same [1863] year 364, the Saint of God exclaims: "God bless! God bless! that your Svensk deeds have ended to the shame of your enemies and to the appearance before the light of your righteousness... The Lord sent you this grave temptation to strengthen you in virtue, which without opposition would have been weak, insufficient and unsatisfactory. Let us thank the Savior for this, who seeks our salvation in everything. Forgive me, father, that I did not answer you to many of your writings and curious notices. I couldn't! Since February, he fell into a serious rheumatic illness throughout the body, and especially in the arms and legs; from which, despite all the medical benefits, he endured hellish torment; was unable to control his legs or use his hands; I couldn’t even sign the most necessary papers for the authorities. Didn't serve for three months; from which a large number of henchmen have accumulated. Now I am recovering, but very slowly; I serve only in the Church of the Cross, not without difficulty. I have hope that I will soon recover better if the weather is good: for here after April the weather is the worst. This is the reason for my silence, which I believe you will fully respect.” And who would not respect this for an old man, weak, depressed by illnesses and burdened with affairs. As for me, I never, under any circumstances, dared to ask him for answers and notifications, although I wanted to have them; and, carried away by the merciful paternal attention of the Saint, he even sometimes grieved without receiving letters from him. I treated the Holy Hierarch of God only with high respect and filial love for him. The Archpastor's modest apologies refer specifically to his fatherly kindness and simplicity of heart. Then, no matter how much Vladyka hoped for the improvement of his health, which was very strong before moving to Ryazan, now, after serious and frequent illnesses, he could no longer exceed the limit that the Lord’s Providence predetermined for his holy, zealous and beneficial Archpastoral activity. Soon after sending [this] letter, Vladyka probably again underwent his dying sufferings; and finally departed to eternal rest. This letter was already my last; which the Archpastor ended with: “But I am already tired of this short writing; and therefore, shortening my speech, I turn to the merciful Creator, may He keep you forward in peace, health and tranquility; I ask your reverend prayers for me, remaining forever...” Published by Prof. N. Glubokovsky 365. Page 383, 18 fn.: intertwined (instead of “rewritten”) Page 392, 11 pp.: N.I. Butyagin graduated from St. Petersburg. The Theological Academy as part of the 2nd year (1814–1817) under number 25, the third among the candidates, and Smaragd belonged to the 3rd year (1815–1819): see † prof. I. A. Chistovich, History of St. Petersburg. Theological Academy, St. Petersburg. 1857, pp. 442. 443. Page 393, 17 St.: Archim. Clement (Mozharov) died on September 20, 1863 at 6 o'clock in the afternoon, as this - in addition to the file in the Synodal Archive of 1864 No. 1.343 - is confirmed by the report of the manager of the Kazan Spaso-Preobrazhensky Monastery, the treasurer of Hieromonk Job dated September 21, 1863 No. 72 about the death on the indicated date of the person who lived there Archimandrite Monastery Clement (in the file of the Kazan Spiritual Consistory of 1863, No. according to the archival inventory 73.129). This means that this date must be accepted (see also † A. Af. Blagoveshchensky, History of the Kazan Theological Seminary with eight lower schools for the 18th–19th centuries, Kazan 1881, p. 312, and Prof. P. V. Znamensky, History of the Kazan Theological Academy, Kazan 1891, p. 276), although at the grave monument to Fr. Clement in the fence of the Spassky Monastery allegedly states the year 1864 (see also E. M. Lebedev, Spassky Monastery in Kazan, Kazan 1895, p. 146), and it is added: “his life was 62 years, 9 months and 20 days.” About the rectorship of Fr. Clement in the Tver Seminary, see also † I. M. Malein, My Memoirs (Tver 1910), p. 170; Wed also from Vl. I. Kolosova, History of the Tver Theological Seminary (Tver 1888), p. 391, where it is erroneously stated that Fr. Clement died in New Jerusalem. Page 759, 22 St. Reverend Parthenius died not on March 31, 1863, but on January 21, 1873 (see p. 1151 note). Page 766, approx. 4. O. Pimen (Troepolsky) graduated from the Kyiv Spiritual School. Academy not in 1839, but in 1835, which is why he could be a friend of Prof. at the Oryol Seminary. E. V. Amphiteatrov and - before the theological class - Bishop Feofan Govorov (who stayed in the philosophical class and completed the seminary course in 1837): see also "Oryol Diocesan Gazette" 1866, No. 18, p. 1024 (the author of these articles, the late teacher of the Oryol Seminary Andrei Andreevich Silvestrov, was a seminary friend of Fr. Pimen). According to the Savsky archive, Pimen was ordained hieromonk on August 19 (not 18), 1843; assigned to the Zagatsky School on October 25–31, 1843. Page 974, approx. 3. For the history of the Peter and Paul Cathedral, see also Description of churches, parishes and monasteries of the Oryol diocese, Oryol 1901 (and in the Oryol Diocesan Gazette for 1901, Nos. 40–41), pp. 33 ff. 37 (about the participation of Smaragd). 46–47 (about the visit on September 5, 1851 and inspection of the cracks by the Heir Alexander Nikolaevich). For this purpose, we have a copy of the service record for the 1879th (last) year (of service) and “Memoirs” of Fr. Hierotheus about Smaragda (see pp. 383–385), as well as (according to Prof. Kyiv Spiritual Academy Archpriest 0. I. Titov) from the Archive of the Kiev Pechersk Lavra, monastic files No. 391 and No. 583 and form No. 65; see also in the books mentioned below (p. 385) by Fr. Hierotheus about the Mtsensk and Bryansk monasteries. See “Genealogy of Smaragd, Archbishop of Ryazan” in “Readings in the Society of Russian History and Antiquities” 1911, Vol. I, dept. IV (and in reprints, Moscow 1910), pp. 24–25. We judge by the inscription on the first, unnumbered quarter: “Read by the Editor of the Ryazan E. Vedas. Priest Nikolai Glebov. May 28, 1867" and according to various notes in many places in the manuscript. – Nikolai Feodorovich Glebov was the son of a clerk of the Ryazan diocese, he studied for the first two years at the Moscow Theological Academy, but completed a course at Kazan in 1858 and was appointed teacher at the Penza Seminary, from where in 1860 he moved to Ryazan and in 1864 he was ordained a priest at the Vladimir Seminary Church; from 1866 he was a member of the local censorship committee and editor of the Ryazan Diocesan Gazette; in 1875 he was elected caretaker of the Kasimov Theological School and rector of the cathedral, with elevation to the rank of archpriest; in 1890 he left his teaching position (see Prof. P.V. Znamensky, History of the Kazan Theological Academy III, Kazan 1892, p. 400); in 1892 he was called to Ryazan to the position of cathedral archpriest with the assignment of duties as editor of the Diocesan Gazette; died September 23, 1893 This was the rector of the Ryazan Seminary, Archimandrite Yuvenaly (Znamensky). – The son of a priest from the Oryol province, he studied at the Kaluga Seminary (1830–1836) and at the Moscow Theological Academy (1836–1840), in the latter he was tonsured a monk in October 1838 and, upon completion of the course, was appointed on September 17, 1840 as a teacher at the Bethany Seminary, where from April 1841. was an inspector and in August elevated to the degree of master, in 1848 he was made an archimandrite and in 1849 he was appointed rector of the Vologda Seminary, in 1850 he was transferred as rector and professor of theology to the Ryazan Seminary, in 1868 he was dismissed with expulsion to the Tregorsky monastery of the Volyn diocese, but was soon transferred to Kazan diocese as rector first of Zilantov, then (in 1878) of the Sviyazhsk monastery; died in the rank of archimandrite as rector of the Balaklava St. George Monastery (in Crimea), where he was moved in 1883. See about him “Lists of superiors, mentors and students of the Bethany Theological Seminary from 1800 to 1897” (St. Sergius Lavra 1898), p. 20, and by Archpriest. A. P. Yablokova, The city of Sviyazhsk, Kazan province, and its shrines (Kazan 1907), pp. 209–210. Three excerpts from this letter are given by Fr. Hierotheus in “Memoirs” l. 51 about – 52 Kyiv. ed. and l. 49th - 50 rev. Ryazan. ed., but in the latter it is erroneously dated May 18, 1857. “The deceased Bolyarina Maria is the wife of Privy Councilor Vladimir Nikolaevich Shenshin.” O. Hierotheus. According to Fr. Hierotheus, Smaragd was a “sincere friend” of Macarius and, with the “gift of insight or even foresight,” foresaw his death. Smaragd was Macarius's younger comrade in St. Petersburg. Academy and good friends in Kyiv: see prof. K. V. Kharlampovich, Letters of Archimandrite Macarius (Kazan 1905), p. 55 (biography). 3 and 524, 1 (in letters) and y † Π. V. Ptokhova, Archimandrite Macarius (Glukharev), founder of the Altai Mission (Moscow 1899), p. 210, as well as “Collection of the Oryol Church Archaeological Committee,” vol. I (Orel 1905). pp. 419. 421–422. Smaragd, indeed, had a special affection for Macarius, who it was through him that he came to the Oryol diocese (cf. “Readings in the Society of Lovers of Spiritual Enlightenment” 1871, book XIII, p. 37 and cf. 42). Kireevsky wrote to Pogodin in April 1848: “The Oryol bishop [Smaragd] is spreading a rumor that he will certainly transfer Father Macarius [from Kozelskaya Optina Hermitage] to him and is very much concerned about this in the Synod.” See † N. P. Barsukova, Life and works of M. P. Pogodin, book. X (SPb. 1896), p. 10. Archim. Macarius (Glukharev), a famous missionary, died on the very day when Smaragd wrote this letter - that is, May 18, 1847 - and precisely during his preparations for Jerusalem to worship the Holy Sepulcher (L. M.). However, now they testify that Fr. Macarius died not on the 18th, but on the 19th of May 1847 at 10 o’clock in the morning, for which see Fr. I. V. Livansky in the “Collection of the Oryol Church-Archaeological Committee” (Oryol 1905), p. 421 and approx. Innokenty (Borisov), then Archbishop of Kharkov, was summoned to St. Petersburg for the first time. for presence in the Holy Synod - at the beginning of April 1847 For excerpts from this letter, see Fr. Hierotheus in “Memoirs” on fol. 52 rev. – 53 Kyiv. ed. and l. 50 rev. – 51 rev. 101 rev. – 102 Ryaz. ed. The Mtsensk Peter and Paul third-class monastery has existed since 1694 and is located outside the city of Mtsensk, half a mile from it and 47 miles from Orel. In the cathedral church in honor of the Intercession of the Most Holy Theotokos there is a very ancient icon of Christ the Savior in Greek writing in an expensive silver robe (weighing 36 pounds 10 gold). Before this icon, as miraculous and revered by the city and surrounding population, it is performed weekly on Sundays and Fridays. The cathedral has an akathist to the Savior, and annually on August 12 there is a religious procession with the icon of the Savior from the monastery to the city of Mtsensk with the participation of all the city clergy - in memory of the end of cholera in 1848. See Fr. Hierothea, Mtsensk Peter and Paul Monastery, pp. 3 65–67. 99. Wed. and letter 50. Wed. at o. prot. prof. T. I. Butkevich, Innokenty Borisov (SPb. 1887), pp. 335–336. Archbishop Innokenty (Borisov), from March 1, 1848, already Kherson and Tauride, at this time for the third time, was present at the Holy Synod, summoned there annually [by the special disposition of the Chief Prosecutor, gr. N. A. Protasova]. – Traveling from Odessa to St. Petersburg and back every year – given the travel conditions at that time – was a great feat! - Still, in 1852, Innocent was again summoned to St. Petersburg - for the 4th and last time, and in 1853 - in his place in the Synod, Rev. Emerald. See letter 9. – L.M. It was about. Vitaly, about whom see below to the letter of the 20th. In 1845–1848 The Odrinsky builder was Abbot Serapion. See letter 20. Both of these excerpts [3(I) and 4(II)] are given in the “Memoirs” of Fr. Hierotheus on l. 53 Kyiv. ed. and 51 vol. Ryaz. ed. See letter 2 on page 388, 3. See about it in the book: “Historical description of churches, parishes and monasteries of the Oryol Diocese”, vol. I: Bolkhov-Kromsky district (Oryol 1905), pp. 9. 18; † G. M. Pyasetsky, Historical sketches of the city of Bolkhov and its shrine (Eagle 1875), pp. 100–101. See Letter 7, pp. 391. 392. In a short excerpt from Fr. Hierotheus, this letter dates back to December 8, 1851, according to both editions of his “Memoirs” - Kiev (fol. 53) and Ryazan (fol. 51 vol.). Taken from "Memoirs" of Fr. Hierothea L. 53 Kyiv. ed. and l. 52 Ryaz. ed. “One can, however, say that the Archpastor was not a regular faster.” – O. Hierotheus. In the date (1852) of this letter, the last digit, typed in italics, is not clearly written in the original and is more like 7, but according to a certificate in the affairs of the Oryol Consistory (through I. St. Komyaginsky) it turns out that the prot. Butyagin and economist Fr. Florenty was awarded the indicated distinctions in 1855, which only fits the circumstances of the life of Archimandrite Kliment (Mozharov), for - transferred from Chernigov to Tver by a synodal decision of March 31, 1852 - he was calculated there with a salary until May 15, 1852, his ticket issued from Chernigov Seminary, presented to the board of the Tver Seminary on June 14 and took office on the 16th of the same June 1852 (as all this can be seen from the journals of the Board of the Tver Theological Seminary for June 14 and 16 and July 2, 1852). Archiman. Flavian was the abbot of the Trinity Eletsky Monastery in 1838–1862. Reverend Jeremiah (Soloviev), however, was retired on June 17, 1857 († December 6, 1884), and in 1852 there were only rumors about this. Nikolai Ivanovich Butyagin, who was only one year older than Smaragd in St. Petersburg. Theological Academy, was at the cathedral since 1845, died on September 4, 1868 (see Oryol Diocesan Gazette, 1867, No. 21, p. 1624; 1897, No. 36, pp. 1354–1355); Wed There are also letters 33, 35, 36, 38 and 40 about him. Here about. Hierotheus refers to what was said above, and there (Kyiv. ed. l. 49 vol. - 50, Ryaz. ed. l. 48 vol. - 49) it is said: “And we witnessed the purity of the Archpastoral life: the Right Reverend [Smaragd] kept it holy. Sometimes he even witnessed it himself; and humbly presented himself as a role model in this regard. Once in the Mtsensk Peter and Paul Monastery of a drunken life, the widowed subordinate Deacon, John Krasin, who was subsequently defrocked and sent to hard labor, against my report about his, the deacon’s, actions, instead of explaining, began to write against me that he Krasin is tempted when I walk from church for a long time, and when the people, especially women and girls, follow me in a crowd, wanting to receive God’s blessing through me, a sinner. Having decided this matter in the Consistory, the Most Reverend Archpastor, subsequently, between the conversation and for my edification, said: “You lived with me for ten years; saw how I treat the female sex (carefully): you should at least learn from me." This circumstance can also be attributed to the foresight of the Archpastor in both cases. Indeed, Deacon Krasin, who disturbed the Mtsensk Monastery with his bad behavior, was transferred to the Bolkhov Cathedral to a clergy position. On this occasion, Vladyka personally deigned to say to me: “They will finish him off there!” - That's what happened. For theft from the Cathedral of the Cross and so on, Krasin was deprived of his rank and sent to hard labor.” – O. Hierotheus. Citing only two phrases from this letter, Fr. Hierotheus prefaces (see “Memoirs” l. 54 Kyiv. ed. and l. 52 vol. - 53 Ryaz. ed.) that Smaragd wrote it, “having received the Highest calling to St. Petersburg to be present at the Holy Governing Synod, and calling him [Fr. Hierotheus] to the Bishop's See for the management of the House of Bishops and for priestly services in the Church of the Cross and the Cathedral on Tsar's days and other solemn occasions, since the Rector of the Seminary was in St. Petersburg on duty" (see letter 21). Synodal Chief Prosecutor gr. N. A. Protasov, with regard to April 20, 1853, No. 2843, reported to the Reverend. Smaragda about the following: “His Imperial Majesty deigned to command Your Eminence to come to St. Petersburg to attend the Holy Synod for the period until May 1 next 1854. Having announced this Royal will to the Holy Synod for proper execution, I have the honor to notify you, Gracious Sovereign, and Archpastor about it.” In this regard, the Reverend lays the foundation. Smaragd has the following resolution dated April 26, 1853: “Immediately announce this circularly throughout the Diocese so that those who have personal requests, ideas or needs for me can come to Orel until the 15th of the next month of May.” In the decree of the Holy Synod, Rev. Smaragda dated May 25, 1853 for No. 4687 it says: “...to order a) now to proceed from Orel to St. Petersburg and for your accommodation to occupy the Yaroslavl courtyard, located on Vasilievsky Island with a church; b) for the priestly service, take with you the required number of clergy and the sacristy; c) in the management of the Oryol diocese in your absence, act as the Synodal members and others staying in St. Petersburg. Bishops govern the dioceses entrusted to them. Let G. Chief Prosecutor communicate with the Minister of Finance about releasing money for 12 horses from Orel to St. Petersburg to Your Eminence... and, in addition, 600 rubles for lifting. gray." Smaragd received the “secret notice” of his summons to the Synod in a letter to His Eminence. Innokenty (Borisov) dated April 3, 1853 and the 13th wrote to him like this: “If what you wrote comes true, then I would only like to live in your place, and not where Astrakhansky [Evgeniy Bazhenov] resides. I am sure that you can help me in this and, believe me, I will not remain without deep gratitude to you for all your goodness” (see. "Ryazan Diocesan Gazette" 1896, No. 18, p. 640). Archim. The Hierophey was summoned to the city of Orel for cathedral service and management of the Oryol House of Bishops on June 10, 1853. Anastasia and Alexandra Vladimirovna are girls, daughters of that Vladimir Nikolaevich Shenshin, who was mentioned in the 1st letter (p. 387). By “Crimeans” we mean the archbishop. Kherson and Tauride Innocent and his retinue. That is, the archbishop. Innocent. That is, illness: see No. 2 on page 389. Gregory (Postnikov), then archbishop. Kazansky (March 1, 1848) Reverend Agalit (Voznesensky), former Tomsk (from August 12, 1834), at that time living in retirement in Moscow (in the Donskoy Monastery) with the title of member of the Moscow Synodal Office (from June 10, 1841). - Smaragd’s comrade at the St. Petersburg Academy, died on January 1, 1854 - Writing out only this one phrase about Agapit, Fr. Hierotheus notes (see “Memoirs” l. 54 and volume. Kyiv. ed. and l. 53 Ryaz. ed.) that the latter is “the most sincere friend of the Lord” (Smaragda). Taken from "Memoirs" of Fr. Hierothea L. 55 Kyiv. ed. and l. 54 Ryaz. ed. Taken from "Memoirs" of Fr. Hierothea L. 55 and about. Kyiv. ed. and l. 54 and about. Ryaz. ed. The explanatory words probably belong to Fr. Hierotheus. Taken from "Memoirs" of Fr. Hierothea L. 55 rev. – 56 Kyiv. ed. and l. 54 rev. – 55 Ryaz. ed. Smaragd's expectations regarding this person, who was completely favored by him, were completely unjustified. – O. Irinarch (Lavrov), originally from the Penza diocese, is a candidate at the Kyiv Theological Academy, graduated in 1837, after completing the academic course, he was a teacher first at the Poltava Seminary, and in 1839 he was transferred to the Oryol Seminary at the Priest. Here again, Scripture remained in the teaching position for a long time, bypassed by promotions that could have opened up for him with the release of the inspectorate - in 1842 for the transfer of Venedikt (Krukovsky) as rector to the Tobolsk Seminary and in 1844 for the elevation to the rector position at the Oryol Seminary of its inspector (1844–1845) Parfeniy (Popov), who died March 31, 1863 Archbishop of Irkutsk. If in the first case, Parfeny (Popov), who took over the inspectorate, had the advantage of seniority, as the master of the Kyiv Academy in 1835, then in the second, the younger one in teaching and service was promoted - the teacher of the Oryol Seminary, Fr. Polycarp (Pyasetsky; see about him below), candidate of the Kyiv Academy, graduated in 1841. Only Smaragd paid attention to the bypassed father. Irinarch - and in 1851 he was appointed inspector and in 1853 elevated to the rank of archimandrite. A proud, arrogant, quarrelsome, downright slanderous man,” Fr. Irinarch (before the report of A.E. Popov) enjoyed only antipathies among everyone in Orel: the students did not like this inspector and, for his squint, called him mockingly derogatory nicknames (“Kosyshch” or “Slant Devil”), and in other circles his position was spoiled by the reputation of a lover of denunciations, which he, indeed, was not embarrassed about, extending with them even to the Synod. In particular, Fr. Irinarch was in constant disagreement with the rector of the Seminary Mitrofan (Stezhensky; see about him below), interfered in his construction affairs, found various omissions and irregularities, discovered overspending in money and reported all this to Smaragda, whom - for inattention to these slander - he also accused of pandering to the rector; He especially annoyed both of them a lot and greatly during the construction of the hospital (completed in 1855). Smaragd finally could not stand it and decided to free himself from the restless inspector: according to his idea, Fr. Irinarch by decree of the Holy Synod of April 20, 1855 “for opposition to the actions and orders of his immediate superiors” he was dismissed from the spiritual and educational service and sent to live in the Kaluga diocese - in the Thieves Paphnutius Monastery (see and † G. M. Pyasetsky, History of the Oryol diocese and description of churches, parishes and monasteries, Oryol 1899, p. 946; “Oryol Eparch. Vedomosti" 1866, No. 21, p. 1195. 1197 note; 1867, No. 9, p. 691, No. 10, p. 794. 801. 808. 811; 1868, No. 12, p. 932. 937. 940. 944–945). They say that the removal from the Oryol Seminary of Fr. Irinarch Smaragd attached special importance and, praising the rector Mitrofan in front of the young professors and masters, declared: “here were the rectors Arseny and Isidore - after all, they were smart, but what did they do for the Seminary? And Mitrofan’s farm is going great, and he planted a garden, and built a basement and a hospital, and Irinarch survived.” In the Borovsky Monastery, Fr. Irinarch lived for 38 years and died at the age of 80 on June 1, 1894 from dropsy, and was buried on the 3rd; among other property, he left behind 500 rubles, which were later transferred to the benefit of the Borovsky monastery. See Case of the Archives of the Holy Synod of 1853 No. 940 - according to the Highest decree on bringing to the notice of unnecessary and vicious people of the ecclesiastical department, aged 20 to 30 years, to apply for military service. Determinations of the Holy Synod - on the distribution of circular decrees on this matter: June 3/10, 1853, November 23/25, 1853, May 29, 1854 (the main ones indicated are the first and last). See also two notes (dated July 15 and June 15, 1853) on this subject by M. Philaret in the Collection of Opinions and Reviews III (St. Petersburg, 1885), pp. 514–518. 518–527. Archbishop Voronezh Parthenius (Chertkov), † August 5, 1853 That is, Metropolitan of Novgorod and St. Petersburg Nikanor Klementyevsky. That is, Archbishop of Astrakhan Evgeny (Bazhenov), who was also present at that time in the Holy Synod - back in 1850. Grigory Ivanovich, it seems, one of the church elders of the city of Orel, by the name of Rushenkov, lost one of his children. This is the same one, apparently, who is mentioned in letters to the 35th and 38th. Innokenty Alexandrov, retired August 19, 1853, † April 3, 1869 Philotheus Uspensky, later Metropolitan of Kiev, † January 29, 1882 Alexey Rzhanitsyn, † June 9, 1877 Archbishop of Tver. This probably dates back to the Mogilev period of the priesthood of Smaragd (June 5, 1837 - April 6, 1840), when Leonid Zaretsky was the rector of the Theological Seminary and abbot of the Mogilev-Brotherly Monastery in Mogilev (February 5, 1836 - November 29, 1842). The Reverend was not lucky. Leonid Zaretsky and at the Ekaterinoslav See, from where on November 14, 1864 he was retired to the Ryazan Olgov Monastery, † December 3, 1885. See also † A. S. Rodossky, Biographical Dictionary of Students of the St. Petersburg Theological Academy (St. Petersburg 1907), p. 237. John Trofimovich Kiselevsky - from the Poltava Seminary (1837), master of the Kyiv Spirit. Academy, graduated in 1841, first professor of Poltava, then Oryol Spirit. Seminary, and then - rector of the Theological School in Orel (from 1853), archpriest of the city's Church of the Intercession and member of the Consistory (see "Oryol Diocesan Gazette" 1867, No. 10, p. 796 note 802. 809; 1868, No. 12, p. 932. 934. 936). Mikhail Valtasarovich Deppish, Doctor of Medicine, was then in Orel an inspector of the Medical Council and a doctor at the Seminary, where (according to A. E. Popov) he left the best memory, although he was with it only from 1852 to 1854. A knowledgeable doctor, he was an unusually kind and noble man, and for seminarians he was very caring - even so much so that he often gave his seminar salary to the students who were the best in success and behavior. In 1854 (after the death of his father?), his son Alexander Mikhailovich Deppish, also a doctor of medicine, who was not, however, a medical inspector, was made a doctor at the Oryol Seminary. And he was kind and simple, but he was not distinguished by the art of medicine and did not inherit his father’s charity; served at the Seminary for more than 25 years and died in the early 80s. Wed. and † G. M. Pyasetsky, History of the Oryol Diocese, p. 950; “Oryol Diocesan Gazette” 1868, No. 12, p. 933. 934. 942. Deppish was a doctor and Smaragda, which is also mentioned by † N. S. Leskov, Trifles of bishop’s life in the complete collection according to the publication of “Niva”, vol. XXXV (St. Petersburg 1903), pp. 77–78. This Alexander Sergeevich is mentioned further - in letters 17 and 46; but we cannot say who he was. One excerpt from this letter is given in the “Memoirs” of Hierotheus L. 57 Kyiv. ed. and l. 56 and about. Ryaz. ed. They are - that is, Abbess Eliconidas and the nuns of the convent in Orel - as will be seen at the end of this same letter. U o. Hierotheus “most unfortunate” according to both editions. Protodeacon in the diaconal vacancy of Dimitri Romanovsky in 1849 was transferred to Rev. Smaragd to the Oryol Peter and Paul Cathedral from the Yelets Cathedral. The archdeacon's wife and her daughter went to Voronezh on a pilgrimage. – O. Hierotheus. The convent in Orel - Vvedensky in the out-of-town part, on the outskirts, near the Church of the Nativity, where it was moved after the fire. Mother Elikovida was its abbess from 1848 to 1860. See also letter 27. Sofia Iosifovna Trubitsyna; about it, see letter 20. This didn't come true; Reverend Gabriel (Gorodkov) retired to the Ryazan Olgov Monastery on May 10, 1858, and it was Smaragd who succeeded him. Grand Dukes Nikolai and Mikhail Nikolaevich were in Orel in the fall of 1850, listening to the liturgy during a prayer service - during the service of the archbishop. Smaragda, they later invited him to their meal and were generally very friendly with him. See “Ryazan Diocesan Gazette” 1896, No. 20, p. 700, where Smaragd himself writes about himself to Innocent: “You know that last autumn the Royal Family passed through Oryol. Although the Emperor deigned to be in the cathedral, he did not say a word to the Vladyka (that is, of course, to Smaragd himself). The heir regretted that the cathedral of the cathedral, permanently maintained by the nobility, had significant defects, as a result of which divine services would most likely be stopped next summer. And the Grand Dukes Nicholas and Mikhail N-chi listened to the liturgy and prayer service performed by me, and then deigned to invite me to their meal. They were curious about a lot of things and generally treated Vladyka very friendly.” Reverend Joseph Theologian, August 27, 1853 Bishop of Voronezh, April 3, 1860 Archbishop, retired from November 14, 1864, † February 19, 1892 August 27, 1853 Bishop of Orenburg, March 17, 1858 Kishinev, April 23, 1861 Archbishop, † March 13, 1871 Deacon Georgy Skuridin was at the Oryol Peter and Paul Cathedral as a subdeacon since 1839. Two brief excerpts from this letter are given in the “Memoirs” of Fr. Hierothea L. 57 and about. Kyiv. ed. and l. 56 rev. – 57 Ryaz. ed. Hieromonk Pimen (in the world Pavel Nikitich Troepolsky) from the students of the Oryol Seminary (where he had as comrades E.V. Amfitheatrov, after the professor of the Moscow Theological Academy, and - before the theological class - Feofan Govorov, bishop) graduated in 1839, candidate of the Kyiv Theological Academy in 1843, on October 22, 1842 he was tonsured monasticism, on August 18, 1843 he was ordained hieromonk, in August 1843 he was appointed acting. d. caretaker of the Zagayets parish school, on July 7, 1844, appointed caretaker of the Meletsk district theological school, all in the same Volyn diocese, first with the rights of a corrective position, and then from September 21–29 - with confirmation in the degree of candidate - and an actual caretaker (see N. I. Teodorovich, Volyn Theological Seminary, Pochaev 1901, p. 185), December 12–31, 1849, he was transferred to the caretaker of the Sevsky schools, but here, already in 1852, various malfunctions began to be noticed in him, and in 1853 Smaragd petitioned for his appointment as an inspector of some Seminary, but received the answer that Fr. Pimen will be kept in mind when a vacancy opens. Meanwhile, the malfunctions continued and caused (according to the audit of the rector of the Oryol Seminary, Archimandrite Mitrofan) strict suggestions from the diocesan authorities and the board of the Kyiv Theological Academy (dated May 17, 1855), to which Fr. Pimen declared his reluctance, due to poor health, to continue his school service, which is why, on October 31 - November 6, 1855, at his request, the Holy Synod dismissed him from charge due to illness and placed him in one of the monasteries of the Oryol diocese at the discretion of the archbishop. Smaragd, who at the beginning of 1856 reported that Hieromonk Pimen could be busy with scholarly work, consisting of compiling and collating teachings, and besides, it would be useful to entrust him with the preparation of the Church Charter for teaching in the Theological Schools of the Oryol Diocese, and therefore the class candidate salary he received should be left to him. O. Pimen was placed in the Ploshchanskaya Bogoroditskaya hermitage (by decree there from the Oryol Consistory of December 30, 1855) “so that we would be occupied with the scientific works intended for him,” and here he died on July 15, 1858 (See. “Oryol Diocesan Gazette” 1866, No. 21, p. 1193; 1867, No. 10, p. 801; 1868, No. 12, p. 933. 946. Cases in the Archives of the Sevsky Theological School for 1850–1855. (according to extracts from A.E. Popov), and in the Archives of the Holy Synod, 1856, No. 859; d. Spiritual Educational Administration under the Holy Synod September 17, 1860 No. 3.920). About the activities of Fr. Nothing is known about Pimen in the Ploshchanskaya Hermitage, and he is not even listed in her service records for a single year of his stay here. It is only known that Fr. Pimen received both a cool candidate's salary and 17 rubles. 83 1/2 kop. cep. for half a year, according to the rank of cathedral hieromonk of the Donskoy Monastery, and in August 1856 he was released for 3 months to Kyiv on a pilgrimage (see in the Ploshchanskaya Hermitage, cases of 1856 Nos. 3, 75 and 80; 1857 Nos. 7, 10 and 92; 1858 Nos. 65 and 83, and in outgoings for December 14, 1858). Gelasy (Princely), upon completion of his education at the Oryol Seminary in 1819, was assigned as a teacher at the Oryol district school, and in 1823 he was ordained; widowed, 1831. Entered the higher department of the Kyiv Academy and upon graduation became a monk; in October 1833, caretaker of the Slutsk district school, in March 1834 - of Minsk; April 27, 1835 Inspector of the Minsk Seminary, January 21, 1836 and. its director and since October 23, its rector; from January 1, 1837 He was elevated to the rank of archimandrite with the appointment of abbot first of the Grozovsky St. John the Theologian Monastery, and then of the Pinsk Epiphany Monastery; died in Pinsk from cholera. See M. O. Verzhbolovich, History of the Minsk Theological Seminary (Minsk 1896), p. 45, where, however, for the death of Fr. Gelasia erroneously stated the year 1848 instead of 1853. Archimandrite Palladius was the rector of the Root Hermitage from 1844 and died in 1853 - according to † P. M. Stroev (Lists of bishops and abbots of monasteries of the Russian Church, St. Petersburg. 1877, column 640) - November 26. This means that either this last date is erroneous, or the rumor that reached Smaragd by the beginning of September was premature. The full name of this monastery: Krasno-Kholmsky Antoniev Nikolaevsky; here about. Paisiy was rector in 1843–1853, and earlier, from 1831, he was rector at the Polotsk Fraternal Epiphany Monastery near Smaragd: cf. and Christian Reading 1898, No. 12, pp. 1677–1678. Nastenka is Anastasia Vladimirovna mentioned above (see letter 7). daughter of Vladimir Nikol. Shenshina Taken from "Memoirs" of Fr. Hierothea L. 57 rev. Kyiv. ed. and l. 57 Ryaz. ed. That is, to the keymaster of the Oryol Cathedral of Peter and Paul Cathedral, Pavel Lavrentievich Pokrovsky (see also “Oryol Diocesan Gazette” 1897, No. 36, p. 1351). In the Oryol Bishops' House there is a special building, a stone church over the graves of the Kochubeys; the construction of this church was authorized in 1844 by the Reverend. Evlampy (Pyatnitsky) to Oryol Senator Arkady Vasilyevich Kochubey (cf. “Oryol Diocesan Gazette” 1897, No. 24–25, p. 867), and it was consecrated by Archbishop. Smaragd November 13, 1845. See and Collected Works † of Archbishop Nikanor (Kamensky), Kazan 1909, pp. 546–547. He was the builder of the Bryansk Beloberezh Hermitage in 1849, died as an archimandrite and abbot of the Cholny Monastery in the Trubchevsky district of the Oryol province: see Anatoly Spolokhov, Historical and modern review of the male Bryansk Beloberezh Hermitage, Orel 1853, p. 34 and note; Odessa 1899, p. 34 and approx. 75. This Smaragd was the rector of the Bryansk Svensky Assumption Monastery from January 11, 1842 and died at the age of 72 on October 14, 1854: see Fr. Hierothea, Bryansk Svensky Assumption Monastery, pp. 206–209. In the Bryansk district, 12 versts from Bryansk, there is the Bryansk Beloberezhskaya Forerunner men's hermitage, and in it there is a very revered icon of the Most Holy. Mother of God - Three-Handed Mother, brought from Moscow in 1718 by the founder of this desert, monk Serapion: see Anatoly Spolokhov, Historical and modern review of the male Bryansk Beloberezh desert, Orel 1863, p. 13, 1. 77–79; Odessa 1899, pp. 14. 34. 38–39, and in L. I. Denisov, Orthodox monasteries of the Russian Empire (Moscow 1908), pp. 634. Indeed, it was abolished, and the mentioned vicar of Voronezh Anthony Pavlinsky was moved on October 3, 1853 to the vicariate of Novgorod by the Bishop of Starorussky, † Archbishop. Vladimirsky April 29, 1878 - The vicariate in Voronezh was resumed in 1866, when Theodosius Makarevsky was appointed Bishop of Ostrogozh on December 12, † Ekaterinoslavsky on February 5, 1885. Two brief excerpts from this letter are given in the “Memoirs” of Fr. Hierothea L. 57 rev. Kyiv. ed. and l. 57 Ryaz. ed. According to documents from the archives of the Bogoroditskaya Ploshchanskaya Hermitage, the following is known about Vitaly. In the formal list for 1849, he is listed at the age of 61 as a Great Russian, from the merchants of the city of Yelets. He was tonsured a monk on June 22, 1823 in the Bryansk Beloberezh Hermitage, where on June 17, 1824 he was promoted to hierodeacon, and on December 5, 1827 he was ordained hieromonk, but On May 12, 1830 he was transferred to the Oryol Bishop's House and on May 16 he was appointed treasurer here. From October 26, 1840, he held the position of housekeeper there, and on January 31, 1841, on the occasion of the renaming of the house office by the House Board, he was appointed as the actual housekeeper and present of that board. On June 1, 1842, as a result of a petition, Fr. Vitaly was dismissed from the above positions and sent to the city of Sevsk for special assignments to save the local bishop's house by the Construction Committee established for the restoration of this house (see below), and for the proper fulfillment of these instructions on June 20, 1843 he was awarded a legguard. By decree of the Oryol Spiritual Consistory on February 15, 1847, he was assigned to the Bogoroditskaya Ploshchanskaya Hermitage as a builder; February 19, 1848 Smaragd was awarded a club. He died on May 23, 1850, and the decree of the Consistory of May 24 ordered: “the late Builder Vitaly, as an exemplary Leader, should be buried near the Main Church in the best place, at the discretion of the treasurer and the brethren.” See also E (biscop) M (itrofan), Bogoroditskaya Ploshchanskaya communal hermitage, Sevsky district, Oryol diocese, in a revived and updated form (Sevsk 1906), p. 22 (but here it is erroneous that Vitaly was identified as a builder in 1845 - instead of 1847 - and that his successor Hilarion entered the 1853 - instead of 1851) and 60 (where it is incorrect that Vitaly ruled the desert for 5 years, when it lasted only a little over 3 years). Archbishop Smaragd highly appreciated the construction achievements of Fr. Vitaly and on December 19, 1849, he specially wrote to Archbishop Innokenty (Borisov) who was present at the Holy Synod: “For my part, I most earnestly ask you. not to abandon by my mercy the persons whom I have nominated for awards. I would especially like to see the builder of the Ploshchanskaya Hermitage, Hieromonk Vitaly, and the builder of the Odrin Monastery, Hieromonk Serapion, awarded crosses. Both are the most pious and ancient elders! The first of them, 66 years old, was previously treasurer in the bishop's house for 18 years and helped me restore the burned and destroyed Sevsky bishop's house, as you yourself saw and approved. And the last one, 68 years old, brought the Odrin Monastery, which was also abandoned under a certain Philaret, to complete improvement” (see “Ryazan Diocesan Gazette” 1896, No. 18, p. 638). The Oryol bishop's house owns a Bandinskaya forest dacha with hayfields in Sevsky district, a total of 203 acres. Wed. and the archbishop. Nikanor (Kamensky), Collected Works, p. 559. Volodkevich architect. See letter 24. U o. Hierotheus is inserted “noticeably” before this word in both editions of his “Memoirs”. Continuation. See May-June. That is, S.I. Trubitsyn, Tula landowner. Excerpts from this letter are given in the “Memoirs” of Fr. Hierothea L. 58–59 Kyiv. ed. and l. 57 rev. – 59 Ryaz. ed. O. Mitrofan (in the world Mikhail Abramovich Stezhensky) studied at the Kazan Theological Seminary (1826–1832) and at the Moscow Academy (1832–1836), graduated from the academic course with a master’s degree and on August 20, 1836 he was assigned as a professor at the Voronezh Seminary “for the literature class”, in 1838 he was tonsured in monasticism and on January 17 he was appointed there as an assistant inspector, on February 18, 1841 he was made an inspector, on January 5 - September 10, 1842, on July 29 - November 9, 1843 and on June 1 - July 28, 1844 he was temporarily acting rector, on September 19, 1845 he was transferred to Orel as rector of the Seminary and professor of theology in the 1st class of the higher department, in 1853 he was in St. Petersburg “on the order of priestly service”, on November 10, 1853 he was transferred as rector and professor of theology to the Polotsk Seminary with his appointment as rector of the Polotsk Epiphany second-class monastery, but the Seminary under him was transferred in 1856 from Polotsk to Vitebsk, where by October 8 of this year all the seminary property was transported; here about. Mitrofan did not stay long, for “at 1/2 12 o’clock from December 8 to 9, 1856, he died of consumption after a serious illness that began on October 22” (see Oryol Diocesan Gazette, 1867, No. 9, pp. 698–699, No. 10, pp. 793–794. 801. 808, no. 11, p. 895, no. 21, p. 1633; 1868, no. 12, p. 933. 940. 946; 1869, no. 2, pp. 135–138; P. V. Nikolsky, History of the Voronezh Theological Seminary II, Voronezh 1899, pp. 61–62; † Archbishop Savva, Chronicle of my life III, St. Sergius Lavra 1901, pp. 515–516; Vitebsk Theological Seminary: 1806 16/XII 1906, Vitebsk; 1907, p. 39, as well as official data from the archives of the Vitebsk Seminary, reported to us by the former caretaker of the Vitebsk Theological School Vladimir Nikolaevich Tychinin). In Orel about. Mitrofan left behind a good memory, although for some reason he was considered to be of average mental ability and poorly learned, despite his master's degree. He was (according to A. E. Popov’s description) an attentive owner and a good builder. He built a basement floor for the seminary building, replaced the wooden staircases with stone ones, redesigned and more conveniently arranged the premises, built a new (second) two-light church, made convenient exits from the building, built a separate hospital building in the seminary yard, as well as a stone storeroom with a cellar and an icebox, enlarged the seminary estate (at the expense of city land), surrounded it with a fence and planted tree plantings, which have now grown into dense, shady gardens that still adorn the Oryol Seminary; In relation to the government-funded pupils, he showed a lot of economic care - he improved the table, dressed him in decent clothes, monitored the cleanliness of living and sleeping quarters, etc. Himself a good owner and a zealous builder, Smaragd greatly appreciated such a practical rector, was always favorable to him and energetically supported all his construction enterprises with his petitions to the highest authorities for appropriations. It must be added that Fr. Mitrofan partially complemented Smaragd, for, being generally kind and simple, in the right cases he was very dexterous and showed great diplomatic skill. O. Polycarp, - in the world Pyotr Vladimirovich Pyasetsky, - was from the Chernigov diocese, studied at the Chernigov Theological Seminary (1831–1837) and at the Kyiv Academy (1837–1841), where he took monastic vows on April 5, 1840 and graduated from the course as a senior candidate, was a teacher Ekaterinoslav Seminary from September 28, 1841, but exactly a year later (September 28, 1842) he was transferred to the Oryol Seminary to study theology, although he taught church history itself; from November 7, 1842 - inspector (and cathedral hieromonk of the Donskoy Monastery); was considered an outstanding teacher and was famous for his sermons. By determination of the Holy Synod of August 31, 1851. o Polycarp was appointed rector of the Polotsk Seminary with his elevation to the rank of archimandrite and his confirmation as rector of the Polotsk Epiphany Monastery; was the diocesan censor of sermons (by decree of the Consistory of December 31, 1851), a free teacher of the law for the girls of the Spaso-Euphrosinievsky Women's School (by resolution of Archbishop. Vasily on July 8, 1852), a member of the Consistory (according to the synodal decree of December 20, 1851), although he was later allowed (March 14, 1852) not to appear there “monthly” to inspect the availability of cash; in 1853 he thoroughly reviewed the Vitebsk theological district and parish schools; by consistory decree of July 13, 1853, he was appointed observer of the construction committee for the adaptation of Basilian buildings to house the Seminary. Back in January 1852, Polycarp pointed out that “there is a clear need to speed up the transfer of the Seminary (from Polotsk) to Vitebsk,” but did not live to see this event, and on September 11, 1853 at nine o’clock yesterday he died (from cholera) after an eight-day illness, and it was reported that “his mother and brother, a student of the higher department of the Polotsk Seminary, Karp Pyasetsky." Archbishop Vasily (Luzhinsky) on the same date ordered “to place the charity of the poor old woman of the mother of the deceased on the Spaso-Euphrosinievsky Monastery, about which to instruct its abbess Claudia; accept his brother now for full government support.” All this was done; but the old woman Paraskovya Vasilievna Pyasetskaya on October 21, 1853 asked the archbishop. Vasily to assign her - in view of the merits of her late son - an allowance, for in the monastery she, “like a squirrel, has meager charity,” meanwhile, her son Karp also needs some assistance from her. In Polotsk about. For some reason, Polycarp left a memory of himself not so much for his activities as for his complacency and sociable character. See “Oryol Diocesan Gazette” 1867, No. 9, p. 684. 685. 693, No. 10, p. 794. 801. 808. 811; u † archbishop. Savva, Chronicle of my life III, p. 515; D. I. Dovgyallo, Vitebsk Theological Seminary, pp. 34–37; data from Orel from A. E. Popov and detailed information from V. N. Tychinin from the archives of the Vitebsk Theological Seminary. See letter 17 (page 768, 1). We were informed from the spot that the rector of the Root Hermitage, Archimandrite Palladius, died on August 19, 1853. Taken from "Memoirs" of Fr. Hierothea L. 59 and about. Kyiv and Ryaz. ed. Archbishop Evgeny Bazhavov, who was then a present member of the Holy Synod, † Archbishop of Pskov July 6, 1862 Krasin – deacon; about him, see letter 7. Citing only these words - about Krasin - from this letter, Fr. Hierotheus (in “Memoirs”, fol. 50, note: Kyiv ed. and l. 49, note: Ryazan ed.) explains that the obvious “case could not be ended with a decisive Archpastoral determination; there was a need for an investigation, etc., on a collegial basis.” The regent of the Oryol bishop's choir at Smaragda was the priest of the Oryol prison church, Fr. Alexander Vavilov is one of those who completed the course at the local Seminary. We are, of course, talking about someone born on October 5, 1853. book Maria Alexandrovna, now Dowager Duchess of Saxe-Coburg and Gotha. Architect; see letter 20. Taken from "Memoirs" of Fr. Hierothea L. 43–44 vol. Kyiv. ed. and l. 43–44 Ryaz. ed. See also letters 28, 29, 32, 34 and 39. For the entire history regarding the Peter and Paul Cathedral, see † G. M. Pyasetsky: History of the Oryol diocese and description of churches, parishes and monasteries (Orel 1899), pp. 921–929. 942–945. 969–975; Essay on the history of the Cathedral Churches in the provincial city of Orel on the occasion of the centenary of the founding of the Peter and Paul Cathedral in the Oryol Diocesan Gazette, 1897, 14–15, pp. 471 ff.; No. 27, pp. 791–792; No. 29, pp. 1051–1053. 1056–1057; No. 34, p. 1259 (and according to the separate print, p. 14 f. 81–82. 85–87. 90–91. 115). But you need to know that this Cathedral, at the insistence of the Lord Nobles, even before the finishing of the building and without a sacristy, was consecrated by the Precursor of the Most Reverend Smaragd of Oryol, former Bishop Evlampius [Pyatnitsky] and accepted from the Construction Noble Committee into the spiritual department, in the hope, according to the assurance of Mr. Nobles that all shortcomings in the Council will be immediately fulfilled. But when the Cathedral was handed over to the Spiritual Department, the Construction Committee was closed and the delivery of the Cathedral was reported to the Minister of Internal Affairs; with the addition that nothing more is needed for the Council. – (This note by Father Hierotheus is available only in the Kyiv edition on fol. 44.) Taken from "Memoirs" of Fr. Hierothea L. 46 rev. – 47 Kyiv. ed. and l. 46 and rev. Ryaz. ed. The discussion here in the original was undoubtedly about the Oryol Spiritual Consistory, for it is precisely this that is spoken of in the immediately following “Memoirs” of Fr. Hierotheus excerpt from a letter dated November 24, 1853 (see No. 28 on page 977). This initial appears only in the Kyiv edition. Of course, probably the archpriest of the Assumption Church in Orel and the teacher of the law at the gymnasium, who was among the members of the Consistory, Fr. Grigory Afanasyevich Zhdanov, from the Kaluga Seminary, who graduated from the course of the Moscow Academy in 1834 as the 16th master and later served as a professor of philosophy at the Oryol Seminary. See “Oryol Diocesan Gazette” 1866, No. 21, p. 1189. 1196; 1867, No. 9, p. 683. 684. 692, No. 10, p. 794. 797. He was expelled (swept out) after, - O. Hierotheus. O. Hierotheus remarks: “then he is already deceased.” This is probably a certain Ilyinsky, who was the secretary of the Oryol Consistory until 1852, when by decree of the Holy Synod of September 4 of this year, No. 8481, synodal official Konstantin Popov was appointed in his place, and in 1858 Ivan Korinsky took over. This initial is also preserved only in the Kyiv edition, which gives a somewhat more extensive excerpt from this letter. Is it not, of course, the Secretary of the Consistory (Konstantin Popov)? Taken from "Memoirs" of Fr. Hierothea L. 60 and rev. Kyiv. ed. and l. 59 arr. – 60 Ryaz. ed. That is, Smaragdov “secretary” Bonch-Bruevich, about whom see No. 53. The two excerpts from this letter given here are taken from the “Memoirs” of Fr. Hierothea L. 47 and about. and 60 rev. Kyiv. ed. and l. 46 rev. – 47 and 60 and about. Ryaz. ed. This is the word in Ryaz. ed replaced by four dots. Excess spiritual people for military service. - O. Hierotheus. Taken from "Memoirs" of Fr. Hierothea L. 44 rev. – 45 Kyiv. ed. and 44 Ryaz. ed.; one phrase from this letter is repeated on the fol. 99 rev. Kyiv. ed. and l. 101 rev. Ryaz. ed. Probably Count Pyotr Andreevich Kleinmichel (1793–1868), who was in 1842–1855. the chief controller of communication routes. The following two excerpts from this letter are taken from the “Memoirs” of Fr. Hierothea L. 45 and rev. and 60 rev. – 61 Kyiv. ed. and l. 44–45 and 60 rpm Ryaz. ed. The insertion apparently belongs to Fr. Hierotheus. “The Most Reverend Smaragd had a clash with him in Kharkov; and, unfortunately, I met this Master another time at the service in Orel” (Fr. Hierotheus). This applies, of course, to S. N. Mukhanov (see p. 979, 2), who, for example, repaired various quibbles of the Kharkov Consistory in proceedings in relation to the Kharkov Provincial Board regarding the enforcement of the provisions of the Committee of Ministers, held in the case of the peasant Pyotr Khomyakov, sentenced for marriage according to a schismatic rite (see the case of the Kharkov Spiritual Consistory, beginning November 13, 1845 and ending November 3, 1849). The Reverend had a completely different opinion about this person. Filaret (Gumilevsky), who on March 9, 1849 wrote to Innokenty (Borisov) the following: “Ukhanov is moving to Orel. He is a kind person. One could live peacefully with him” (see † Prof. N.I. Barsov, Materials for the biography of Innokenty Borisov I, St. Petersburg, 1884, p. 112). The Oryol St. Paul Cathedral was built in honor of St. Paul the Confessor, Patriarch of Constantinople, celebrated on November 6th as St. Church. – O. Hierotheus. The above-mentioned G... M... This is, undoubtedly, Sergei Nikolaevich Ukhanov, who with the rank of Doctor of Art. owls appears as the head of the Kharkov province from November 12, 1840 to February 20, 1849 (see Collection of the Imperial Russian Historical Society, vol. LXII, St. Petersburg 1888, p. 47; K. P. Shchelkov, Historical chronology of the Kharkov province, Kharkov 1882, p. 210. 216 - with a note on page 226 that after him the governor of Kharkov was Sov. S. Treskin), and with the rank of major general he was called the head of the Oryol province from February 25, 1849 to December 13, 1851 (see Collection ibid., vol. LXII, p. 724); Smaragd was the archbishop of Kharkov on August 6, 1840 - December 31, 1841 and Orlovsky on November 12, 1844 - June 5, 1858. In the 30s, S. N. Mukhanov was the Moscow Chief of Police. Both excerpts from this letter are taken from the “Memoirs” of Fr. Hierothea L. 61 Kyiv. ed. and l. 60 rev. – 61 Ryaz. ed. The Yaroslavl rector then (from April 3, 1850 to January 30, 1854) was Nikodim (Kazantsev), February 14, 1854 Bishop of Cheboksary, September 18, 1861 - Yenisei, April 6, 1870 retired to the Perervinsky Monastery, where he died on June 11, 1874. He was born on 5 September 1803 and therefore by the time he was called to St. Petersburg he was already 51 years old. The rector of the Vladimir Theological Seminary from December 3, 1852 to April 30, 1856 was Platon (Thebean), on May 24, 1856 he was consecrated Bishop of Starorussky, on July 31 of the same year he was transferred to Bishop of Revel, on May 15, 1857 - of Kostroma, where from May 31 1868 archbishop and where he died on May 12, 1877 (see also N. V. Malitsky, History of the Vladimir Theological Seminary II, Moscow 1902, pp. 235–237). He was born on June 18, 1810, and, therefore, in December 1853 he was already 44 years old. Apparently, this means victories in the Asian Theater - 1) November 14, 1853 at Akhaltsykh under the command of Prince. Andronikov and November 19, 1853 under Bash-Kadyklar under the command of Prince. Bebutov, although in the same November, on the 18th, Nakhimov defeated the Turkish squadron at Sinop. The following excerpts from this letter are taken from the “Memoirs” of Fr. Hierothea L. 61–62 and 59 Kyiv. ed. and l. 61–62 and 58 vol. Ryaz. ed. Archbishop Evgeniy Kazantsev, retired on December 24, 1853, † July 27, 1871 The following excerpts from this letter are taken from the “Memoirs” of Fr. Hierothea l 45 rev. 46 rev. 48 rev. – 49 rev. 62 and about. Kyiv. ed. and l. 45–46. 47 rev. – 48 rev. 62 and about. Ryaz. ed. Of course, there are complications and clashes in the case of the St. Paul Cathedral, which are discussed in the immediately preceding article by Fr. Hierotheus these lines are excerpted from a letter from Smaragd dated November 30, 1853 (see 30 on pp. 978–979). See letters 25, 29, 30, 35 and 40. Infantry General Count Dimitri Dimitrievich Kuruta was the closest friend and most trusted confidant of Grand Duke Konstantin Pavlovich, born in 1770 and died in 1838 (see Russian Biographical Dictionary, volume “Knappe-Kuchelbecker”, St. Petersburg 1903, p. 613) or in 1833 (see Brockhaus and Efron, Encyclopedic Dictionary, half volume XXXIII, p. 110). The latter is much more likely and - one might say - the only true one, for Smaragd was vicar of St. Petersburg - with the name of Bishop of Revel - from September 20, 1831 to May 14, 1833, and in 1838 he was already the archbishop of Polotsk. That is, of course, Smaragd himself. Nikanor (Klementyevsky), † September 17, 1856. The combination of two names - “Ober-Hauptmann” and “Berg” (- Collegium), which entered the Russian language in the era of Peter the Great. (see N.A. Smirnov in the Collection of the Department of Russian Language and Literature of the Imperial Academy of Sciences, vol. LXXXVIII, St. Petersburg 1910, pp. 207 and 59), designates a prominent official in the main management of mining affairs in Russia. In the lists of the Smolensk Orthodox Cemetery about those buried in 1853, it is listed under No. 74: “died on December 12 and buried on December 15 - Evgeniy Alekseev Shaposhnikov, Vice-Director of the Department of Mining and Salt Affairs Oberberghauptmann 4th class, 57 years old, from heart damage, - confessed and communed at St. Andrew's Cathedral Prot. Ioann Protopopov; performed the burial - St. Alexey Lebedev with sexton Iv. Pokrovsky." It is not entirely clear why this entry is silent about Smaragd’s participation in the funeral service of E. A. Shaposhnikov, about which person cf. Collection of the Imperial Russian Society, vol. LXII (SPb. 1888), p. 431. This is, of course, Grigory Ivanovich (Rushenkov), mentioned in letters 13, 35 and 38. Probably, of course, the “Cathedral Archpriest” is Butyagin, about whom see letters 35, 36, 38 and 40. An excerpt from this letter is given in the “Memoirs” of Fr. Hierotheus (fol. 63 and volume according to Kyiv and Ryazan ed.) with the preface: “Vladyka [Smaragd] also in the Oryol Diocese grieved that he did not have good collaborators for the return to the bowels of the holy church of the sheep perishing from the schism.” Postnikov, then Archbishop. Kazansky (from March 1, 1848), who was present in the Holy Synod, from October 1, 1856, the former Metropolitan. St. Petersburg and Novgorod, † June 17, 1860 The synodal order implied here was as follows. “The Most Holy Governing Synod, concerned with admonishing those who are in error, who have deviated from the Holy Orthodox Church into schism, reasoned that the first way to do this is to act spiritually and morally on these people... (and) by definition of October 9 / 14, 1853, he decided to do the following now: 1) To prescribe to the Right Reverends - the Metropolitan of St. Petersburg and Novgorod, the archbishops: Kazan, Yaroslavl, Tver, the administrator of the Pskov diocese and Olonetsky and the bishops: Nizhny Novgorod, Kaluga, Tula, Kostroma, Arkhangelsk, Saratov and Orenburg, elect from the clergy subordinate to them, the metropolitan, for the St. Petersburg diocese, two priests and the same number for Novgorod, the archbishops of Kazan, the administrator of the Pskov diocese and Olonetsky and the bishops of Tula, Arkhangelsk and Orenburg one each, and for all others two priest or monastics, those who are already aware of the errors of the schismatics and the local circumstances affecting them, and who, through zeal, piety and selflessness, are capable, worthy and ready to devote themselves to the great cause of converting those who are in error and those elected to immediately send St. Petersburg, ordering them to appear at the Holy Synod... 2) To entrust the priests or monastics thus called to the edification of the synodal member, His Grace Archbishop Gregory of Kazan, so that he, having taken from them information about the situation of the schism in the dioceses to which they belong, and, after an archpastoral test of their abilities, way of thinking and readiness for any self-sacrifice, taught them, within four months, the history of the schism in its main features, the concept of all sects and instructions for dispelling their errors in a spirit of meekness and humility, with self-denial and trust in the mercy of God, and then presented to the Holy Synod his thoughts on how to convert these priests to action and ensure their maintenance; Meanwhile, keep these priests busy with revising schismatic books and manuscripts found in the Holy Synod. To assist His Eminence Gregory in this important matter, appoint the rector of the St. Petersburg Academy, His Eminence Bishop Macarius. Synod, book II (1801–1858), St. Petersburg. 1860, pp. 547–550. Similarly, by synodal resolution 8/13 of August 1858, widowed priests from the dioceses entrusted to him were summoned to the same Gregory, then Metropolitan of St. Petersburg, to prepare them under his direct leadership for action against the schismatics (see ibid. II, pp. 815–816). Gumilevsky, first bishop (from November 6, 1848), then (from April 7, 1857) archbishop of Kharkov, then (from May 2, 1859) of Chernigov, † August 9, 1866. Chief Prosecutor of the Holy Synod (from June 25, 1836) Count Nikolai Alekseevich Protasov († January 16, 1855) Continued. See July-August. An excerpt from this letter is given in the “Memoirs” of Fr. Hierotheus (fol. 64 vol. Kyiv. ed. and fol. 64 vol. - 65 Ryaz. ed.), who explains that Smaragd here “notifies the arrival (in St. Petersburg) from the Mtsensk Monastery that was then in his (Hierofei’s) jurisdiction for alms and for the ordination of Hierodeacon Auxentius as Hieromonk.” – See letter 42 about him. Botyagin is the cathedral archpriest and the leading member of the Oryol Spirit. Consistories. See letters 33, 36, 38 and 40. See letter 21. The cathedral was separated from the city deanery, and the rector of the Seminary, Fr. Mitrofan. Postnikov, Archbishop of Kazan, b. in 1784; see letter 33. Of course, an extract from the letter of M. Philaret to St. Petersburg dated October 29, 1853 (see Letters of M. Philaret to Viceroy Anthony III, Moscow 1883, p. 230), which Tsesarevna Maria Alexandrovna listened to with pleasure (ibid. III, p. 232), and the extract itself “On centenary fortune telling” was printed separately in quantity 1,200 copies (ibid. III, p. 240) and in the “Additions to the Works of St. Fathers" part XII (1853) pp. 641–646. A short excerpt from this letter about the Reverend. Agapite is given in the “Memoirs” of Fr. Hierotheus (fol. 54 volume. Kiev ed. and sheet 53 volume. Ryaz. ed.). See letters 33, 35, 38, 40 and 52. Evgeny Bazhenov. See letter 22. Excerpts from this letter are taken from the “Memoirs” of Fr. Hierotheus (fol. 66 vol. – 67 Kiev. ed. and l. 67 Ryaz. ed.). She was released after Rev. Afanasy (Sokolov), who was appointed Archbishop of Irkutsk on December 24, 1853, then was Kazan (November 3, 1856 - November 9, 1866) and died on January 1, 1868. Kazan Theological Academy Rector [1852–1854] Archimandrite Parthenius [Popov], who was elevated to the rank of Bishop of Tomsk [Fr. Hierotheus] - March 14, 1854, and Archbishop died. Irkutsk March 31, 1863 [N. G] . See also letter 49. Irinarcha; see letters 12 and 39. Now the Dowager Duchess of Wirtemberg, b. February 4, 1854 See letters 8, 36, 37, 40. O. Hierotheus was appointed on October 18, 1853 a member of the Oryol Spiritual Consistory, but - obviously - temporary. Kruzenshtern Nikolai Ivanovich, major general, was (after S. N. Mukhanov) Oryol governor in 1852–1854. Met. about him. Filaret wrote to Smaragda on April 8, 1852 (in “Readings in the Society of Lovers of Spiritual Enlightenment” 1871, XIII, p. 43): “Do not be embarrassed by this strange sound of the surname of your new governor. A Russian name does not always sound better in practice. I remember the case that in the case of the Sarov Monastery in the Senate, the Lutheran senators cast votes in favor of the monastery, and the Orthodox against it.” Metropolitan Nadezhda Filaret regarding Krusenstern, apparently, did not materialize in Orel, from where he was transferred by the Odessa military governor, then with the rank of lieutenant general he was a senator in 1857–1860. (see Collection of the Imperial Russian Historical Society, vol. LX, St. Petersburg 1887, p. 451 b). This Rushenkov is, in all likelihood, the notorious Grigory Ivanovich mentioned in letters 33 and 35. Tolstopyatov was a church warden at the Epiphany Church in the city of Orel. About this governor D. Art. With. (see letter 40 on page), the successor of N.I. Kruzenshtern, who was in Orel in 1854–1861, P.A Rossiev writes in the “Historical Bulletin” of 1909, No. 8, pp. 416–417: “At the end of the century they remembered Safonovich when they wanted to compare. governor of the province with an hourglass. However, according to legend, he was meek and good-natured in accordance with his years, the number of which was supposedly equal to the years of Nestor, when the latter equipped 90 ships for the campaign against Troy! Of all the deeds that were subject to imprinting on posterity, only one stepped over a number of zemstvo prescriptions: the too late marriage of His Excellency.” Valerian Ivanovich Safonovich favored Smaragd and was on his side in the Semov case (see letter 47). Evgeny Kazantsev, December 24, 1853, retired and lived in Moscow, in the Donskoy Monastery he managed, † July 27, 1871. See letter 31. Rev. Neil was Eugene's successor in the Yaroslavl department, where he died on June 21, 1874. Wed. and † archbishop. Savva, Chronicle of my life. vol. IV (St.-Tr. Sergius Lavra 1902), p. 824, where it is reported that - according to the Reverend. Leonida (Krasnopevkova, † December 15, 1876 Archbishop of Yaroslavl) – Metropolitan. “Filaret did not favor Nil for his too free judgments and actions and for his luxurious life,” and - “besides this, - more than once said that Nil is an anti-canonical bishop, since he was illegitimate.” Compare vol. III (ibid. 1901), pp. 744–745, that Philotheus (Uspensky), then Archbishop of Tver, had a low opinion in 1867 about the Nile in religious and moral terms, while others thought (ibid. III, p. 808) that the Nile had “gold mines.” Nikodim (Kazantsev) - Bishop of Cheboksary, Vicar of the Kazan Diocese, as he was appointed on January 30, 1854, then was Bishop of Yenisei (from September 18, 1861), and on April 6, 1870 he retired and died on June 11, 1874. This is how it happened: see letter 12. Archbishop of Tobolsk (from June 13, 1852) Evlampy Pyatnitsky († March 12, 1862). Archim. Vassian (Chudnovsky), from September 1, 1842 inspector of the Astrakhan Spirit. Seminaries, February 28, 1846 - February 21, 1854 rector, † January 3, 1881 Bishop of Perm (see about him in N. F. Leontiev, Brief sketch of the history of the Astrakhan Theological Seminary, Astrakhan 1892; in the “Astrakhan Diocesan Gazette” 1893 g., No. 14–15, pp. 401–409 and in the introduction to the book: Description of the Astrakhan second-class Spaso-Preobrazhensky Monastery, compiled in 1851 by the rector of this monastery Archimandrite Vassian, Astrakhan 1893, pp. I–IX.) Apollinary of Vigilyansky, Bishop of Chernigov, vicar of the Kyiv Metropolis († January 10, 1858), was in 1834–1845 the Rector of the Astrakhan Spiritual Church. Seminaries (see about N. F. Leontiev, Brief outline of the history of the Astrakhan Theological Seminary, p. 18) - under the Astrakhan Archbishop Evgeniy Bazhenov. See letters 26, 30, 31, 34 and 36. In the statements about the Oryol Seminary (then in the city of Sevsk) for 1807 it appears: “Rhetoric class - Peter Korinsky, Oryol district, village of Tachina, son of the deceased priest Alexei; 16 years old (which means he was born in 1791), entered the Seminary in 1802. Good character, honest behavior. Quite diligent, commendable success.” He studied under the rectors Filaret Amfitheatrov (1802–1804) and Dionisy Tsvetaev (1805–1811, after Bishop of Perm, † 1846), and among his teachers, Timofey Semyonovich Krylov was especially famous, whose translations caused him a lot of trouble (later he was a teacher of the St. Petersburg Army Seminaries, † 1846). In the clergy register of the Intercession Church in Orel for 1861 the following is written. “Archpriest Pyotr Alekseevich Korinsky is a priestly son; studied at the Oryol Theological Seminary in all the sciences taught there. Upon completion of the course of Theological Sciences in 1815 On the 14th day of February he was ordained a deacon, and on the 21st day of the same month, he was ordained a priest to the Oryol City Intercession Church; On the 1st day of August 1821, he was blessed with a vestment and for blameless behavior and for diligently fulfilling the priestly position on the same day he was promoted to archpriest and left at the same church. On the 6th day of January 1822, at the request of the Kharkov University teacher of the Law of God to the Oryol Civil School, the Diocesan Administration assigned him to the indicated school and, at his own request and request, was dismissed from this position with the receipt of this pension for 25 years. Moreover, he was entrusted by the Kharkov University with teaching the Law of God in the newly opened elementary agriculture class at the district school. what position did he hold before it was closed? On the 23rd day of January 1824, the diocesan authorities appointed him as an admonisher of the defendants in all the highest places of government, a position he still holds. On the 3rd day of May 1825, by decree of His Imperial Majesty from the Oryol Spiritual Consistory with a resolution of the local Diocesan Administration, he was sent as a deputy of the Maloarkhangelsk district to the village of Troitskoye, on Lipitsa, which position he corrected until the end of the investigation carried out by an official of special assignments of the Provincial Board. On the 29th day of February 1829, by order of the Diocesan authorities, he was appointed as a deputy and was present in the Oryol Soviet Court during the investigation into the theft of church property from the Oryol City Church of the Exaltation of the Cross; he held this position until the end of the case. On the 10th day of March 1832, on the occasion of the theft of a trust sum of money during the cholera that was raging in the city of Orel, he was instructed, by order of the same authorities, to revise the amount and put things in order, which he did. At the end of this matter, he was appointed trustee in the indicated trusteeship, which position he still holds. On the 22nd day of July of the same year, by a resolution of the local Diocesan Administration, he was appointed a member of the temporary construction Committee for the amendment of newly purchased buildings for the second theological schools and ruled the position of treasurer until all amendments were completed. On the 8th day of December 1833, the same authorities instructed him, after preliminary instructions in the dogmas of the Orthodox faith, to attach a sergeant major of the Roman Catholic confession to the Greek Orthodox Church, which he did in the same year with all possible zeal. 1834 Most mercifully awarded a velvet purple skuf. The same year, on June 11, from the Trustee of the Kharkov educational district, during his review of the Oryol Civil District School and upon testing the students in the Law of God, he received complete gratitude. Moreover, by order of the local Diocesan Administration, repeatedly in different years and months he carried out various examinations of cases involving clergy in the city of Orel and county towns and villages without any retribution. On May 21, 1841, he was again instructed to revise the amount of the Oryol Spiritual Guardianship, which he did. On the 13th day of April 1846, he was most mercifully awarded the kamilavka. In 1848, by order of the local higher authorities, he was a member of the temporary Audit Committee for verifying the economic reports of the Oryol Seminary and under the authority of its schools. On the 13th day of April of the same year he was awarded a club. On the 13th day of March 1850, the local Higher Authorities appointed him the caretaker of the Oryol City Cemetery Churches, Trinity, Predtechenskaya and Sergievskaya, from which position he was dismissed at his own request and request. The same 1850. June 23. Most mercifully awarded the pectoral gold cross. On September 16, 1850, by resolution of the Supreme Command, he was entrusted with an investigative case in the city of Orel, which he carried out. On February 22, 1851, by order of the Diocesan Most Reverend, he was appointed a member of the Construction - at the Oryol Seminary - Spiritual - established Committee - 1st for the installation of stairs in the seminary building, 2nd for the installation of the new hospital building, which position he held until the completion of the aforementioned buildings. On the 9th day of November 1851, he received Archpastoral gratitude from His Eminence Smaragda and Cavalier for his care of the organization of the Oryol City Cemetery Church. On April 22, 1858, by decree of the Holy Governing Synod, he was appointed the first member of the investigative commission established under the Holy Synod on the affairs of the schism of the Oryol province of the Kromsky district of the village of Lamovtsa, etc., which position he held until the end of the entire investigation. Certificates: priestly and archpriestly. On May 3, 1858, a bronze cross was placed on him in memory of the events of 1853–1856. Widows - Behavior is quite good. In matters with the clergy and church elder, Peremygin is considered absurd. In this 1861, in the case of flooding the antimension, he did not admit his stubbornness and slandered others, leaving him under strong suspicion.” In the choir register of the Church of the Intercession for 1856 it is noted that “he was dismissed from delivering sermons. Pretty good behavior. There were previously this matter with the clergy and now there are complaints against the church elder Peremygin, showing the unpeaceful character of his archpriest.” He died in 1870. As a result of the case of Semov O. P. A. Korinsky revealed his hostility towards Smaragd, about which see letter 46. In 1854 he was a priest in the Trinity-Vasilievskaya Church in the city of Orel, Fr. John Afanasyev. See letters 33, 35, 36 and 38. The keymaster of the cathedral was then Archpriest Pavel Lavrentievich Pokrovsky, who graduated from the Oryol Seminary course: in 1854 he was 60 years old (see also “Oryol Diocesan Gazette” 1897, No. 36, p. 1351). The Kushelevs-Bezborodki owned the so-called Sinemorsky waters in the Astrakhan province, which Bazilevsky later bought from them, but, apparently, they also had the Kurakinsky waters at that time. Kurakino waters are called along the Volga and the river. Bolte within the Astrakhan province. and partly against the city of Astrakhan such fishing waters that were previously in the contents of the local merchants, but Emperor Paul I, by a special personal decree on April 10, 1797, donated them to his childhood peer, Prince Alexander Borisovich Kurakin († June 24, 1818) together with his brother Alexei on December 30, 1829), although after they were turned into common and accessible to all consumption, and are now under the management of the Astrakhan City Administration. From the Kurakinsky waters, 3 thousand rubles were first received by the Astrakhan bishop's house, then 6 thousand, as well as other amounts for the monasteries and churches of the diocese and the Theological Seminary. See Russian Biographical Dictionary, ed. A. A. Polovtsev, volume “Kappe-Kuchelbecker”, St. Petersburg. 1903, p. 564 a. 568 b. Ivan Sergeevich Aksakov in his letters, part I, vol. 1 (Moscow 1888), pp. 188–189. Prot. I. I. Savinsky, Historical note about the Astrakhan diocese, Astrakhan 1903, pp. 180. 295–296. 303. 308. 309. Pl. S. Goryuchko, Anastasy Bratanovsky, Archbishop of Astrakhan and Caucasus, Astrakhan 1902, p. 21. 4. ABOUT. Hierotheus wrote (in his “Memoirs” on sheet 38 ver. Kiev. ed. and on sheet 39 Ryaz. Ed.) that “in Astrakhan, the House of Bishops, Monasteries and some parish churches received remuneration from the Treasury for the selected waters, that is, for fishing, called Kurakinsky.” All these were eminent Astrakhan merchants, members of the Astrakhan monetary aristocracy, who had close acquaintance with the Astrakhan archpastors, famous benefactors and beautifiers of churches in their time; of these, M.I. Kozlov was the headman of the cathedral for a long time: cf. u † rev. Nikanor (Kamensky). Astrakhan Cathedral of the Assumption (Kazan 1889), p. 68. M. M. Bashkin is the most prominent Astrakhan merchant and generous donor for the needs of church buildings; died in September 1861: see † Rev. Nicanora 1. cit., p. 46, 1. 68. Taken from "Memoirs" of Fr. Hierothea, l. 67–68 Kyiv. ed. and l. 67 rev. – 68 rev. Ryaz. ed. Now this community, it seems, in 1876, has been converted into an actual female dormitory monastery; and her boss was elevated to the rank of Abbess. (O. Hierotheus in Kyiv ed.). See letters 20 and 50. An excerpt from this letter is given in the “Memoirs” of Fr. Hierothea, l. 68 rev. Kyiv. ed. and l. 68 rev. – 69 Ryaz. ed. That is, with permission for wine and fish, as required according to the corresponding Mark chapter for the Annunciation. That is, Christopher of Emmaus († August 11, 1872 retired Bishop of Vyatka), Macarius Bulgakov (rector of the St. Petersburg Theological Academy, † June 9, 1882 Metropolitan of Moscow) and Nikodim Kazantsev (see letter 38). Of course, this is the builder of the Optina Trinity Monastery, near Bolkhov, Fr. Jeremiah (1849–1867). Taken from the Memoirs of Fr. Hierothea, l. 69 Kyiv. ed. and l. 69 and about. Ryaz. ed. Taken from "Memoirs" of Fr. Hierothea, l. 69 rev. – 70 Kyiv. ed. and l. 70 and rev. Ryaz. ed. He left this position after the departure of His Eminence [Smaragd] to Ryazan. – O. Hierotheus. Regarding the Archpastor’s intensified direction towards command, which he himself knew satisfactorily, I find it necessary to say in rejection of the criticism from the progressives who preach the accuracy and brevity of office work - that the Most Reverend Smaragd, under the name of command, meant the order and satisfaction of investigations, a reasonable presentation of cases and the report of them for consideration by the Presence, without which no publicity could and cannot do. – O. Hierotheus. Taken from "Memoirs" of Fr. Hierothea, l. 70–71 Kyiv. ed. and l. 70 rev. – 71 rev. Ryaz. ed. Obviously, of course, the Kiev courtyard. That is, between Smaragd, who lived in the Yaroslavl courtyard on you. island: Nikolaevskaya embankment. No. 39, and another hierarch who lived in the Kiev courtyard on you. island: Nikolaevskaya embankment No. 27. Of course, the same drunken D[acon] G., sent to Orel. – O. Hierotheus. The following excerpts from this letter are taken from the “Memoirs” of Fr. Hierothea, l. 63 rev. – 64. 71 and about. Kyiv. ed. and l. 63 rev. – 64 rev., 71 rev. – 72 Ryaz. ed. This letter has not survived. See letter from M. Filaret to Chief Prosecutor Gr. To N. A. Protasov dated March 19, 1854 (in the Collection of Opinions and Reviews, vol. supplemented, St. Petersburg 1887, p. 370 ff.): “The government paid attention to stopping the riots at the so-called Preobrazhenskoe cemetery in Moscow (which, under the guise of an almshouse, contained people alien to the Orthodox Church, containing and spreading teachings that are contrary to the church, just as reprehensible in relation to the government and public life), for the prudent followers of the Transfiguration mentors it became an opportunity for such a movement of minds, according to which they began to realize the incorrectness of their position in relation to the faith, and received a disposition to unite with the Holy Church. There were significant appeals at the Rogozhskoye cemetery. In the choir register of the Assumption Church in Yelets for 1862 it is attributed as follows. “Priest Peter Vasiliev son Vasiliev, a priestly son, studied at the Oryol Seminary, during the course of the Theological Sciences he was a lecturer in the Lower Department of this Seminary in the Greek language class, and at the end of the course he was dismissed with a certificate of the 1st category on October 20, 1840 by His Eminence Evlampius, Bishop of Oryol and Sevsky and promoted to Yelets district village of Intercession to the Church of the Intercession of the Blessed Virgin Mary as a priest, and on February 22, 1850, by His Eminence Smaragd, Archbishop of Oryol and Sevsky, moved to the Oryol City Edinoverie Church according to the needs of it, on December 1858, on the 5th day, by His Eminence Polycarp, Bishop of Oryol and Sevsky, moved to the present place to Yeletskaya City Assumption Church. On the 27th day of August 1850, for excellent performance of the post of presbyter, combined with a meek disposition and preaching the Word of God, he was awarded a loincloth; On the 16th day of April 1855, he was highly awarded the skufiya. There is a bronze cross in memory of the wars of 1853, 1854, 1855 and 1856. Very good behavior. I was not convicted and was not fined. ο passed away. Π. V. Vasiliev January 13, 1864 Excerpts from this letter are also given in the “Memoirs” of Hierotheus (fol. 72 and vol. Kyiv ed. and l. 72 vol. - 73 vol. Ryaz. ed.), who calls it “the last letter from S.P. Burg,” adding later: “It became the will of the Lord to return to us the Archpastor, who on May 2 granted to our Mtsensk Monastery, the first on the way to Eagle; and I, to meet the Lord, returned to Mtsensk, thanking with all my heart and soul the All-Merciful Savior (His Miraculous Holy Image in the Mtsensk Monastery).” U o. Hierotheus in both editions: “brownie”. Smaragd's wish came true: at the end of April 1854 he was dismissed to his Diocese. In his place, Archbishop was summoned to the Synod. Olonetsky Arkady Fedorov († May 8, 1870), and the other members of the Synod remained the same, as Smaragd himself says in a letter to Innocent from St. Petersburg dated April 16, 1854 in the “Ryazan Diocesan Gazette” 1896” No. 20, p. 700: “I, the admonition By royal grace, I am returning at the end of this month to the entrusted diocese within the borders of your blessed homeland. Olonets Archbishop Arkady is called to take my place, and the other members remain the same.” T. V. Potemkina (nee Princess Golitsyna), lady of state, wife (widow) of the provincial leader of the St. Petersburg nobility Alexander Mikhailovich Potemkin (see "Bulletin of Europe" 1872, August, p. 605), b. January 30, 1797 (1801), died July 1, 1869, was the restorer and benefactor of the Svyatogorsk Assumption Monastery: see I. Efimovich in the “Russian Biographical Dictionary” volume “Plavilshchikov - Primo” (St. Petersburg 1905), pp. 646–647; L. I. Denisov [fr. Arseny], Orthodox monasteries of the Russian Empire (Moscow 1908), p. 891; † archbishop Filaret (Gumilevsky), Historical and statistical description of the Kharkov diocese I (Kharkov 1859), pp. 174–175; K. P. Shchelkov, Historical chronology of the Kharkov province (Kharkov 1882). pp. 218. 236; prof. prot. T. I. Butkevich, Innokenty Borisov (St. Petersburg 1887), p. 249. 252 ff. 262; Collection of the Imperial Russian Historical Society, x. LXII (St. Petersburg 1888), p. 179 a. Lavrenty (in the world Dimitry Ivanovich Makarov), a graduate of the Kyiv Theological Academy; in the Siversky Monastery he died on July 2, 1876 (cf. about him “Oryol Diocesan Gazette” 1866, No. 15, p. 854; 1867, No. 21, p. 1629). Parfeniy (Popov) was consecrated Bishop of Tomsk on January 24, 1854 - from the rector of the Kazan Theological Academy (see letter 37); was first a teacher at the Oryol Theological Seminary, then in Yelets a priest of the Resurrection Church from October 13, 1836 and an archpriest from October 1, 1840 (cf. and † G. M. Pyasetsky, Historical Sketches of the City of Bolkhov, p. 71. 152 and in the Oryol Diocesan Gazette 1866, no. 18, p. 1026. 1030; 1867, no. 9, p. 684. 691. 693. 698, no. 11, p. 895, no. 21, p. 1633; 1868, no. 22, pp. 1777–1778); March 31, 1863 (did not die, as stated on page 759, l, a) Archbishop of Irkutsk, as he died on January 21, 1873 Continued. See September, where the publisher did not keep the latest proof. Taken from "Memoirs" of Fr. Hierothea L. 73–74 Kyiv. ed. and 73 vol. – 75 Ryaz. ed. According to the copy of the form we have about. Hierotheus for 1879, he “as a reward for his excellent and diligent service, was most mercifully included in the Order of St. Anna 3rd degree April 16, 1855." According to Fr. Hierotheus, here “The Archpastor probably wanted to imagine the earthly world in general, in which the elements of good and evil are in constant discord as a result of Divine rebuke”... Taken from "Memoirs" of Fr. Hierothea L. 74 rev. – 75 Kyiv. ed. and l. 75–76 Ryaz. ed. Of course, Archpriest of the Mtsensk Cathedral Ilya Kosmich Sokolov, who was still a dean and present on the Spiritual Board; in 1856 he was a deputy from the Oryol diocese at the coronation of Emperor Alexander II. See letter 20 and cf. about her. Nos. 41, 42. The following excerpts from this letter are taken from the “Memoirs” of Fr. Hierothea L. 75 and about. 29 approx. Kyiv. ed. and l. 76–77. 29 approx. Ryaz. ed. It was the archimandrite. Photius (Arkady Romanovsky). After the Moscow Seminary, he studied at the Moscow Theological Academy (1842–1846) and graduated as the fifth master, served as inspector of the Novgorod Seminary, from where in 1853 he was appointed rector of the Polotsk Seminary, but did not get along with the archbishop. Vasil (Luzhinsky), and on November 10, 1855 he was swapped with Oryol rector Mitrofan (see above letter 21 on p. 969, 1). Metropolitan Filaret asked Smaragd not to “hurry to follow the (unfavorable) opinion of Polotsk” about. Photius (see “Readings in the Society of Lovers of Spiritual Enlightenment” 1871, book XIII, p. 45), and the latter was already followed by rumors about his alcoholic weakness. Nevertheless, Smaragd strongly supported the new rector, who had all the ingredients for a good career: - prominent and personable, generally handsome - Photius was an intelligent, knowledgeable, kind and fair man (according to A. E. Popov). However, the weakness gradually increased, and all seminary affairs remained without rector’s supervision, and they were actually in charge only of the inspector (1855–1860) Hieromonk Jonathan (Rudnev: see. about him and “Oryol Diocesan Gazette” 1866, No. 21, p. 1192; 1867, No. 10, p. 795. 802. 809, No. 21, p. 1628; 1868, No. 12, pp. 932. 941. 943. 945). In the end, the situation worsened so much that - according to the request of Smaragd before the Metropolitan of St. Petersburg Gregory (Postnikov) - Photius on January 14, 1855 was transferred as a censor of the Spiritual Censorship Committee in St. Petersburg, while personally retaining the title of abbot of a second-class monastery. Hence, by the synodal decree of February 20, 1861 (No. 591), Fr. Photius was appointed rector of the Domnitsa Monastery of the Nativity of the Mother of God of the Chernigov diocese and died here on October 18 of the same 1861. – Wed. u † archbishop. Savva, Chronicle of my life III (St.-Tr. Sergius Lavra 1901), p. 515, and in D. I. Dovglyallo, Vitebsk Theological Seminary (Vitebsk 1907), pp. 37–39, as well as “Oryol Diocesan Gazette” 1869, No. 2, pp. 138–140. Then after archim. Jerome (1848–1856) was released as abbot at the Cholna Spassky Monastery, which - after the refusal of Fr. Hierotheus - occupied by archimandrite. Pimen (1857–1864). This was the son-in-law of the landowner of the Volchansky district of the village of Velikiy Burluk, Andrei Yakovlevich Zakharzhevsky, a lieutenant general, whom Smaragd knew from Kharkov, when V.D. Zadonsky was the chief of staff of the reserve settled cavalry (military settlement) in Chuguev, as reported in the “Memoirs” of Fr. Hierothea L. 27–29 Kyiv. and Ryaz. ed. Taken from "Memoirs" of Fr. Hierothea L. 64 rev. – 66 Kyiv. ed. and l. 65–66 Ryaz. ed. Apparently this is not the “learned” Daniel spoken of in letter 34. In 1857, Bishop of Irkutsk Eusebius (Orlinsky, about whom see “Christian Reading” 1909, No. 10, pp. 1332–1351; No. 11, pp. 1459–1482) informed the Holy Synod about the lack of priests in his diocese, why the Synodal definition of September 11–30 In 1857, it was decided to offer places in the Irkutsk diocese to 25 seminarians from various Seminaries, including Oryol, where there were 182 unplaced students who graduated from the Seminary. Obviously, it was precisely on this occasion that Smaragd was busy with the ordinations mentioned in the letter, although in the corresponding file of the Archives of the Holy Synod of 1857 No. 1.186 there is no instruction to him about this. Metropolitan Philaret (Amphiteatrov), † December 21, 1857 This is said, of course. because - in view of the expected death of Kyiv Metropolitan Philaret - Fr. Hierotheus, in his letter, apparently expressed the idea of ​​​​transferring Smaragd to the Kiev Metropolis. Some noticed that those who led proteges to initiation treated them boldly: this should refer to the audacity of those who led them. When the proteges were brought to the Saint, he almost always sat at the pulpit with his head bowed. – O. Hierotheus. This letter is also given in the “Memoirs” of Fr. Hierotheus (fol. 75 vol. – 78 Kyiv ed. and fol. 77–79 vol. Ryaz. ed.), who says that “it is imbued with the spirit of the clairvoyance of God the Saint,” referring to the following facts: 1) “The shortcoming noticed by the Saint in Philadelphia subsequently manifested itself in him. We noticed this and were afraid for him. Philadelph stood with Archpastoral prayers for a long time; but how? - Test the hearts and bellies (Rev. 2:23) about this message; and now, I hear, he’s in poverty.” 2) “Here’s another thing. something mournful is expressed conjecturally in the Archpastoral writings. The Right Reverend always gladly gave petition books to insufficient Monasteries and poor churches for collecting alms. He freely allowed everyone from other Dioceses who came with petition books to collect alms in their Diocese. The Bishop used to say: “Why prevent people from asking for alms? Whoever wants, will give; and whoever does not want to give will not give either.” So for the Mtsensk Monastery the Archpastor was pleased to give a book of petition addressed to Hieromonk Philadelphus: but he writes with some sadness... The Saint's premonition was justified: he discovered fear in one thing; but a different kind of misfortune happened to us. “Hieromonk Philadelphus had barely begun to ask for alms for the Monastery with the book, when near Tula, at the overnight stay of this Hieromonk, a book issued from the Consistory with a bag and things was stolen.” 3) “The Archpastor speaks of the closeness of eternity to us; but suddenly he turned her to himself”: and now he has gone to the Lord! Meanwhile, the Archpastor’s health always seemed satisfactory, but I felt constant weakness: and, due to the weakness of my health, I should have passed on to the next world much earlier than the Archpastor.” 4) “Having conceived the construction of a new Cathedral Church in the Oryol Bishop's House, and taking care of the approval of the plan and facade of it, the Bishop at first was very comforted by this enterprise, he wanted to finish the church and lay his bones in it. This was his heartfelt thought. When I was with the Archpastor in Orel, and the Bishop was in Mtsensk, the Saint always repeated this desire. And now, when all the preliminary work has been completed, when the blessing of the Holy Governing Synod has been received for the construction of the church, when enough materials have been prepared, now suddenly the Archpastor seems to have fallen in spirit, and prophesically continues to write... And indeed this premonition soon came true. The saint of God went to Ryazan in July of the same year, 1858, and did not build a church. It was founded by His Grace Polycarp, Bishop of Oryol. Truly, the Spirit of the Lord dwelled graciously and richly in the Holy Hierarch of God Smaragd. And in this matter, the Archpastor showed wisdom and humility: having enough time (from February to July, in which he left for Ryazan) and funds to lay the foundation for this church of God, the Right Reverend did not want to preempt his honor and memory; and did not impose the necessary burden of construction on others.” 5) The words: “fear seizes me” were justified in the anxieties on the occasion of the transfer from Orel to Ryazan. From the decree of the Holy Synod, Rev. Smaragda dated January 17, 1858, No. 55, shows that Emperor Alexander II, on December 26, 1857, deigned to approve the project for the construction of a stone church at the Oryol Bishops' House. Under the latter, the Assumption and Forerunner churches mentioned in the letter were and still remain, but during his time as eminent. The majestic five-domed Trinity Cathedral was erected in Smaragd - in the Russian-Byzantine style according to the plan of the famous architect Ton; This is still one of the best churches in Orel. About the Trinity Cathedral, see also † G. M. Pyasetsky. History of the Oryol diocese, pp. 975–977. and in the “Oryol Diocesan Gazette” 1897, No. 34, pp. 1249–1259, as well as in † Archbishop. Nikanor (Kamensky), Collected Works (Kazan 1909), pp. 548–550. Wed. and letter 59. Taken from "Memoirs" of Fr. Hierothea, l. 78–82 Kyiv. ed. and l. 79 rev. – 83 Ryaz. ed. To Ryaz. ed. l. 80 opposite this place on the field in black pencil by someone’s hand (almost the censor Archimandrite Juvenalius, who put a resolution in green pencil on the “Memoirs” of Father Hierotheus: see pp. 384–385) was written long ago: “The bastard bribe-taker Brusvich, who served as such a dishonor for the Archpastor.” This can be seen from the further explanations of Fr. Hierothea. O. Hierotheus introduces here the explanatory word “finally?” O. Ilya Kosmich Sokolov; see letter 49 on page 1241, 1. Moreover, our assumptions, we think, are fair that the Right Reverend, having long harbored the idea of ​​retiring, deliberately arranged peace for himself in the Treubchevsky Cholna Monastery, as in a place known among us for its pleasant position. What we learn the same from the Holy Scriptures already from Ryazan. – O. Hierotheus. See also letter 63. And it is very natural: what the Lord put into the mind and heart of the Archpastor, the enemy frustrated with whispers of evil zeal. – O. Hierotheus. This letter is also given in the “Memoirs” of Fr. Hierothea L. 82 rev. – 83 Kyiv. ed. and l. 83 rev. – 84 rev. Ryaz. ed. I think I was writing a really short holiday greeting letter. This is not the sincerity and love of the Holy Hierarch of God, who humbly condescends to fatherly simplicity, friendly frankness, exacting reciprocity... - O. Hierotheus. Then Gabriel (1856–1858). They are as follows: 1) Spassky in Ryazan, noun. from the end of the 15th century; 2) Trinity in Ryazan, noun. from the end of the XIV century; 3) Bogoslovsky in Ryazan district, noun. since the beginning of the 13th century; 4) Solotchinsky in Ryazan y., founded in 1390; 5) Olgov Uspensky in Ryazansky y., main. in 1218–1220 (but from 1896 – female); 6) Dankovsky Pokrovsky, fundamentals. in 1627; 7) Nikolo-Radovitsky in Egoryevsky district, main. in the half of the 15th century; 8) Pronskaya Spasskaya hermitage, noun. from the 17th century; 9) Rannenburg Peter and Paul Hermitage, foundation. in 1712; 10) Ryazhsky Dmitriev Monastery near Skopin, founded. in 1380; 11) Skopinsky Holy Spirits, noun. from the 17th century These were: 1) Ryazan Kazan Monastery, noun. in the 17th century and in 1786 Transferred from the city itself to its present location - in the eastern part of Ryazan; 2) Kazan Kasimovsky, basic. in 1627; 3) Pokrovsky Mikhailovsky, noun. since 1819, when the nuns of the abolished Agrafena Hermitage, founded (on Lake Kutskoye, 13 versts from Ryazan) in 1507, were transferred here. This is the Sushkinskaya Nikonov community, which has existed since 1858 in Spassky district. The Bishop calls the Oryol Diocese “flameable” probably because it was devastated by frequent fires... - [O. Hierotheus]. For example, there was a big fire on June 1, 1843, and on April 26 (May?) 1848. Oryol was devastated by a terrible fire 3 versts long and 3 versts wide, with 1,237 houses destroyed and losses of 3,425 rubles caused; At the same time, 4 churches also burned down: Holy Cross, Intercession, Preobrazhenskaya and Sretenskaya: see † G. M. Pyasetsky, History of the Oryol Diocese, pp. 952–954. Description of churches, parishes and monasteries of the Oryol diocese, Oryol 1901 (and in the Oryol Eparchy Gazette, 1901, No. 48), p. 56. U o. Hierotheus repeated this word: “Pray, pray for us”... Taken from "Memoirs" of Fr. Hierothea L. 83 rev. – 85 Kyiv. ed. and l. 84 rev. – 86 Ryaz. ed. Wed. (Sir.38:1): Honor the doctor beyond the bounds of his honor. He was buried in the Archangel Cathedral in front of the altar; on the tomb there is an inscription: “Ryazan Metropolitan Stefan Yavorsky, Patriarch of the Throne Exarch and President of the Holy Synod, ordained a Bishop in 1700, and died in 1722, in Moscow, 64 years old during the reign of the Blessed Memory of the Sovereign Emperor Peter the First.” In the world, Semyon Ivanovich, - he was born in 1658 in the town of "Yavora" (not in Galicia, but - more likely - in Volyn) from small gentry or poor nobles who were natural Russian people who lived on lands that belonged (then) to the Polish crown (see † Fr. St. E. Rodossky in "The Wanderer" 1863 g., No. 11, p. 33; † Prof. F. A. Ternovsky, Stefan Yavorsky before the metropolis: 1658–1699 in “Proceedings of the Kyiv Theological Academy” 1864, No. 1, pp. 45–46; 1880, p. 299, and Educational Guide to the History of the Russian Church, 2nd ed., St. Petersburg, p. 315; Prof. A. P. Dobroklonsky, Guide to the History of the Russian Church IV, Moscow 1893, p. 66; Art. 1900, pp. 62–63; A.V. Korolev in the “Russian Biographical Dictionary”, volume “Smelovsky - Suvorin”, St. Petersburg. 1909, p. 413). This comparison also contains some indication of the genealogy of Smaragd. He, with the blessing of Patr. Nikon, for the third time went to the Shatsk district “to bring Mordovians and Tatars to baptism” and there he was shot with an arrow in the village of Yambirine near the sovereign’s palace village of Konobeev, near Shatsk, on Tuesday of Holy Week, April 9, 1656, and died on the 17th on Holy Thursday. He was buried in the Ryazan Archangel Cathedral on the right choir, and above the tomb, in a glass case, hangs his mantle with three holes from arrows and traces of blood. Misail preached not to the Meshchera, but to the Mordovians and was killed by the Mordvinian Gorechishka. About this, see S. N. Vvedensky, Missionary activities of Ryazan Archbishop Misail among foreigners of the Tambov region in 1653–1656. in Theological Bulletin 1910, No. 7–8, pp. 527–551. The Archpastor endured a lot of them in different forms in his beloved, as we saw, and mourned by him, [Orlovskaya] flock. – O. Hierotheus. Does not this scripture also breathe with the prophetic spirit! – The Most Reverend Smaragd was respected in Ryazan during his lifetime. We have heard very favorable rumors about this. But with the death of the Saint, it seems that temptations appeared that applied to him in new forms, in new bindings, which also, unfortunately, did not escape our ears. – O. Hierotheus. See (Matthew 10:22, 24:13), (Mark 13:13). Wed. about this and at † archbishop. Nikanora, Biographical Materials I, (Odessa 1900), p. 249. Wed. message prot. N. A. Ildomsky in “The Wanderer” 1861, No. 11, dep. IV, pp. 188–191, and in ο. I. Dobrolyubova, Historical and statistical description of churches and monasteries of the Ryazan diocese I (Zaraisk 1884), p. 11, as well as in other light by † prof. P. S. Kazansky in the “Theological Bulletin” 1904, vol. II, p. 78. See letter 59 below. Continued. See October. Taken from "Memoirs" of Fr. Hierothea L. 85 and about. Kyiv. ed. and l. 86–87 Ryaz. ed. Polycarp Radkevich, † August 29, 1867 This is the same one who slandered His Eminence Smaragd, before his departure to Ryazan, on the affairs of the Kromsky schismatics. What was said above. - O. Hierotheus. See letter 46 on pages 78–80. In Kyiv ed. the original text is crossed out, and the entire passage reads as follows: “Having spoken about the painful condition of his brother C., he speaks further.” Semyon Petrovich Kryzhanovsky suffered from an addiction to wine drinking. See letters 57 and 59. In the Ryazan edition: “our own.” See letter 2. This afterword to the previous letter and the introduction to the subsequent ones are taken from the “Memoirs” of Fr. Hierothea L. 86–87 Kyiv. ed. and l. 87–88 vol. Ryaz. ed. See above in letter at 52 (25) 1245, paragraph 3. However, depending on the circumstances, I grant myself the right to transfer the Holy Scriptures to another place, or to a well-known person [Fr. Hierotheus to Kyiv. ed.]. According to inquiries, it turned out that in the Ryazan Seminary there are no traces of Smaragd’s letters to Fr. Hierotheus, who ended up with the Florinskys. Nikolai Ivanovich Shubin graduated from the Oryol Seminary (together with Archbishop Jonathan Rudnev) in 1839 as the 15th student, served for a long time as a teacher, and then as an inspector of the Livensky Spirit. School, was the archpriest of the Kromsky Assumption Cathedral, and in the 60s he was the archpriest of the Yelets Ascension Cathedral: see “Oryol Diocesan Gazette” 1866, No. 21, pp. 1193. 1195. Zachary (Zacharia) Georgievich (Egorovich) Georgievsky is a deacon’s son, completed a course in theological sciences at the Oryol Spiritual School. Seminaries in 1837 with a first-class certificate. In the clergy register of the Oryol Cathedral of Peter and Paul Cathedral for 1882, about its archpriest Z. G. Georgievsky it is written that “from 1839 on September 15 to 1842 on March 12, by definition of the Oryol Seminary Board with the approval of His Eminence Nicodemus, he held the position of teacher at the 2nd Oryol Theological School, from who was dismissed upon request; On March 22, 1842, His Eminence Evlampius promoted him to the priesthood of the Oryol City Elias Church; On December 13, 1845 he was awarded a gaiter; in 1846 he was appointed as an exhorter for the Oryol City Police of the 1st part of the moving-out house; from 1847 to 1854 he served as a member of the Construction Committee during the construction of a nunnery at the Oryol Nativity Church, from which he was dismissed upon the closure of the Committee; On January 24, 1848, he was confirmed as a deputy for the city. Orlu from the spiritual side, from which he was dismissed upon request; in 1850, on the 6th day of September, he was appointed member and treasurer of the Oryol Trusteeship for the Poor, ecclesiastical rank; On August 13, 1851, he received the blessing of the Holy Synod for exemplary behavior and diligent service; On May 20, 1853, he received the blessing of the Holy Synod for the second time; On June 23, 1854, he was highly awarded the velvet purple skufia; On September 20 of the same year he was appointed confessor at the 2nd Oryol Theological District School; On April 22, 1858, by decree of the Holy Synod, he was appointed a member of the investigative commission established by the Holy Synod on the affairs of the schism of the Oryol province, Kromsky district, the village of Lomovtsa, etc. and remained in this position until the end of the investigation; of the same year, on September 10, His Eminence Polycarp moved him to the Cathedral of Peter and Paul; On March 28, 1859, the same Eminence was appointed dean of the Oryol City Churches; in 1860, for his excellent and diligent service, he received the blessing of St. Synod; On the 20th day of June 1861, for excellent behavior and zealous service, he was awarded a velvet purple kamilavka; in 1864 he was approved as a member of the temporary construction commission for the construction of a shelter for girls of clergy in the city of Orel; in October 1867 he was made a member of the 1st Oryol School Board, and in the same year he was assigned the position of examiner for those entering clerkships; in 1870, upon election to the clergy, he was a member of the Seminary Board; 1872 was approved as a member of the Audit Committee on the reports of the Oryol Spiritual Consistory and Spiritual Guardianship; in 1877, on April 12, by decree of the Holy Synod, he was elevated to the rank of archpriest; On June 10, 1879, His Eminence Bishop Yuvenaly moved it to the Baptist Church of Orel, and on April 8, 1880, by order of the Holy Synod, it was returned back to the Cathedral. Moreover, at different times he was sent many times to carry out investigations concerning persons of clergy rank. He was dismissed from the post of teacher, exhorter, member-treasurer of the Trusteeship and dean at his own request. He has a certificate and passing decrees. Widows Very good behavior. I was not convicted and was not fined.” Fr. passed away. Z. G. Georgievsky July 20, 1900 He was considered a very rich man and, in his will, left a sufficient amount for the construction of a fence near the cathedral, which was actually built and protected the cathedral square from unwanted visitors and scenes that had been there before - especially in the evenings. They claim that Fr. Z. G. Georgievsky was on good terms with Smaragd. Rumor connects this with the wealth of the first, as if he, having saved 20 thousand, influenced the archbishop with money, and he nominated him with orders and appointments and “gave him a club.” In this sense, mention is made of Fr. Z. G. Georgievsky and in the famous “akathist” Smaragda. – See also “Oryol Diocesan Gazette” 1866, No. 18, p. 1029; 1897, No. 34, p. 1238; 1900, no. 30–31, pp. 1272, no. 35–36, pp. 1459–1462. Taken from "Memoirs" of Fr. Hierothea L. 87–88 vol. Kyiv. ed. and l. 88 rev. – 91 Ryaz. ed. He was transferred here by the rector on February 29, 1860. I, unworthy, was the Abbot of: Astrakhan a, Pokrovoboldinsky, b, St. John the Baptist monasteries, c, Mtsensk Peter and Paul monastery and d, the real Svensk Monastery. – O. Hierotheus. In terms of the enormity of the local iconostasis and its magnificent gilded carvings, this Svensk iconostasis, which is in many respects dilapidated, supposedly surpasses the iconostasis of the Kiev-Pechersk Lavra Cathedral Church (Fr. Hierotheus), See also Fr. Hierothea, Bryansk Svensky Assumption Monastery, ed. 2nd (Eagle 1895), pp. 125–126. Sad consolation! – O. Hierotheus. An even more regrettable reassurance. But everything is true! The matter of spiritual structure has reached such ruins of incorrigibility that Hierodeacon Lazarus and those (slanders) aroused by him to resistance, etc., were deprived of monasticism and spiritual orders and were excluded from the clergy since 1863 - Father Hierotheus. See letter 56 on page 1359. This entire sentence was crossed out in the Kiev edition, but was preserved in the Ryazan edition. In the Kyiv edition, this word is crossed out and “sick” is written on top. He, S.P., died. He had two small sons, whom the Right Reverend took into his care: but one of them died at the age of 7 1/2, as we will see later [see. letter 61 on page 114]. The other one also died. And the scripture of the Saint came true! And even more powerful because this latter suffered from an incurable illness almost all his life, and died abroad, while being treated and there seeking health. – O. Hierotheus. Taken from "Memoirs" of Fr. Hierothea L. 88 rev. – 89 rev. Kyiv. ed. and l. 90–91 vol. Ryaz. ed. There about. Hierotheus was transferred on February 29, 1860. See letter 54 on page 1250. See letter 55 on page 1252, 5. See letter 52 on page 1245 note. and 1246, 1. These funds are used. - O. Hierotheus in Ryaz. ed. Benediktov, † May 31, 1860 See letter 59. Pavla was the abbess of the Bryansk Peter and Paul Monastery in 1857–1861. The Bryansk cathedral archpriest in 1860 was Fr. Alexander Lavrov, who was also a dean. The archpastor was quite and quite aware that it was impossible to deal with either stone or wooden buildings in the Svenskaya Monastery, with all its universal dilapidation, with one’s own, completely insufficient means, especially without prefabricated, i.e., petition books. The Most Reverend Smaragd himself, having been at the Oryol See, gave collected books (almost) annually to my predecessor, Archimandrite Smaragd, who personally begged for alms in S.P. Burg, Moscow and other places. I think, therefore, that the present Hierarchal warning given to me tends more towards the fact that I should more carefully engage in internal spiritual well-being in relation to the brotherhood, and with the help of God, gather strength for exploits and patience against the grave temptations that soon came to the Monastery and to me, which were investigated, considered and ended by the Holy Governing Synod on March 29, 1863. – Regarding the collected books, the Lord helped our Monastery to do without them for eighteen (in the Ryazan edition: already eight) years. I repeat: all this warning can be attributed precisely to the insight of the Saint. – O. Hierotheus. Taken from "Memoirs" of Fr. Hierothea L. 90–91 vol. Kyiv. ed. and l. 92–93 Ryaz. ed. Archbishop Smaragd to manage Tula affairs after the transfer (August 29, 1860) of Rev. Alexy (Rzhanitsyn) to the Tauride See of Archbishop, vacated by death († May 31, 1860). Elpidiphora (Benediktova: see above p. 1369, c). The Tula Consistory on matters relating to episcopal consideration, by a resolution of the Holy Synod of September 3–8, 1860, was ordered to contact His Eminence of Ryazan (see file of the Archive of the Holy Synod of 1860, No. 1.063) - until the appointment of the Tula bishop, which was Nikandr (Pokrovsky), appointed in Tula on October 22, 1860. To Ryaz. ed. everything after the word “prayer” was omitted, and in the Kievskaya 2 1/3 lines of the original text, which accurately reproduced the original expressions of Smaragdov’s letter, were crossed out to the point of illegibility, and “(in) a very painful mental state” was added on top. The words printed in italics in the text were restored by us according to the Kyiv edition with the participation of a librarian from St. Petersburg. Theological Academy of Alexander Platonovich Krotkov. The above-mentioned Abbess Pavla [see. letter 58 on page 1369, 7], which the Archpastor asks to protect on the occasion of denunciations raised against her about the disorder of the Monastery. Help was not in my power, especially because as soon as I began the investigation, and at the end of the year, in a bureaucratic report, I indirectly reported on the state of this case at the Bryansk Women’s Monastery, as His Eminence [Polycarp] had personally already removed this old woman from office before the end of the investigation and without trial. – O. Hierotheus. That is, Orlovsky - Polykarp Radkevich, † August 29, 1867 Why does the Lord write about sorrows and patience? Isn't it prophecy? For we were calm and in order until May 1861. – O. Hierotheus. See letter 58 on page 1369. This is a solid stone that the storms that have passed so far have not shaken. – O. Hierotheus. Taken from "Memoirs" of Fr. Hierothea L. 91 rev. – 92 rev. Kyiv. ed. and l 93–94 Ryaz. ed. On the occasion of the namesake on this date, the Reverend. Smaragda. This word is in Kyiv. ed. replaced by three dots, but preserved in Ryaz. ed. See about this and Fr. Hierothea, Bryansk Svensky Assumption Monastery, ed. 2nd (Eagle 1895), p. 130. The name of the monastery in Kyiv. ed. omitted. Now it's fixed again. - O. Hierotheus in Ryaz. ed. To Kyiv. ed. “your A...” This, of course, is the abbess (1862–1866) of the Bryansk Peter and Paul Monastery Amphilochia, who replaced the abbess Pavla (cf. letters 58 and 69 on p. 110, 4. 111, 4) about which see letter 63 on p. 117, 5. Excerpts from this letter are given in the “Memoirs” of Fr. Hierothea L. 92 rev. – 93 Kyiv. ed. and l. 94 rev. – 95 ​​Ryaz. ed., where they are preceded by the words that “now from November 12 of the same [1861] year [Smaragd] actually writes about our Svensk affairs, which, it seems, he foresaw back in 1860, as I noted” [see. letter 59 on page 1508]. Over the course of one year, more than twelve criminal cases arose regarding the Monastery. – O. Hierotheus. Semyon Petrovich Kryzhanovsky, brother of the Reverend. Smaragda is the youngest, a graduate of the new Kyiv Spirit. Academy - vol. 1827 - And Smaragd also had an older brother, Gabriel Petrovich, a graduate of the old Kyiv Academy, who died as an Archpriest in the city of Uman (Kyiv diocese) and caretaker of the Uman Spirituality. Schools 10 Jan. 1836 - While in Polotsk and Mogilev, Smaragd raised two sons of his older brother, Fr. Gabriel, and in his old age he had to raise the sons of his younger brother Semyon in Ryazan. - Brothers Reverend. Smaragda were both wonderful people - each in his own way [L. M.]. Wed. letter from Smaragd to Innocent from Polotsk dated July 28, 1836 in “Ryazan Eparchs. Vedomosti” 1896, No. 15, p. 501: “I lost a brother (I think also well-known to you), who was the protector, nourisher and patron of all my relatives, who remain completely orphaned without him. Wanting to help my grief in any way possible, I decided to take two orphans—nephews—to me for education; for which purpose, as well as to console my relatives, I sent brother Semyon Petrovich from Polotsk to the Kyiv country.” Cm. also our article “Genealogy of Smaragd (Kryzhanovsky), Archbishop of Ryazan” in “Readings at the Society of Russian History and Antiquities at Moscow University” 1911, book. I, dept. IV, p. 22 ff. Moreover, Fr. Hierotheus to Kyiv. ed. The following explanation is made: “Here in Bryansk, during the unpleasant cases regarding the Svensky Monastery, some (of course, among those who did not understand) said that His Eminence Smaragd in Ryazan was taking an active part in them. The above letter clearly proves that the Archpastor not only did not take any external participation in our affairs, but that he received only dark information from the outside; he knew nothing about the current course and significance of affairs: on the contrary, he asked me in the P.S. of this letter”... See also letter 64 on page 1515. There was no such order. – O. Hierotheus. U o. Hierothea: "of the Holy Synod." This is fair (Fr. Hierotheus); see about him letter 40 on pp. 1137–1139. Taken from "Memoirs" of Fr. Hierothea L. 94 and about. Kyiv. ed. and l. 95–96 Ryaz. ed. I wasn’t worried about returning... [of course, to the rector’s] position, I didn’t ask, and I didn’t even have the intention of asking. I brought to the attention of the Lord that, when changing the position, and not when moving away from it, a more than strange order was made. And that's all. – O. Hierotheus to Kyiv. ed. See letters 58 and 59 on pp. 1369, 7. 1508, 2. Wed. (Matthew 10:22, 24:13), (Mark 13:13). Taken from "Memoirs" of Fr. Hierothea L. 93 rev. Kyiv. ed., and in Ryaz. there is no such excerpt. “In another” compared to immediately before the letter quoted from November 12, 1861 (No. 60 on pp. 1508-1509). Of course, of course, Archpriest Korinsky: see letter 40 on pp. 79–81. This letter is also given in the “Memoirs” of Fr. Hierothea L. 95–96 vol. Kyiv. ed. and l. 96–97 vol. Ryaz. ed. Archbishop Gabriel Gorodkov, deputy of Smaragd at the Ryazan department, † April 7, 1862. Oryol province, which we also talked about [see. No. 58 on page 1248, 2] that Vladyka never had the intention of living in peace in Orel. Only crafty “zeal” whispered such a thought. – O. Hierotheus to Kyiv. ed. Reverend Jeremiah Solovyov was dismissed on June 17, 1857 to retire to the Nizhny Novgorod Pechersky Monastery, where he died on December 6, 1884. However, this archpastor had long been thinking about leaving the department (see p. 392, 2). Yes, Metropolitan. Filaret (Amphiteatrov) wrote on December 18, 1844 to Innocent (Borisov): “Having received news of the intention of the Right Reverend Jeremiah to leave the flock entrusted to him, I decided to ask him to become my unplaced coadjutor. Maybe this would have been good for him too - but for me in my old age, and for the St. Michael’s Monastery, it would have been very useful - but he thought it was good to remain in his department” (see “Proceedings of the Kyiv Theological Academy” 1884, No. 5. p. 90 and cf. herein in the “Theological Encyclopedia”, vol. XII, St. Petersburg 1911, stlb. 215). The saint meant, of course, external administration, and especially the written part. – O. Hierotheus. That is, after the death of the rector of the Cholsky Spassky Monastery, Archimandrite. Pimen, who ruled in 1857–1862. Wed. letter 60 on page 1509, 5. See letters 58 and 59 on page 1369, i. 1508, 2. That is, to the addressee of these letters: see letters 58, 59, 64 and 65 on page 1370, 2. 1508. 1515. 1516. The Svensky deeds were erected by the enemy, who hate the good, a lot. They are connected and considered and resolved together. O. Hierotheus to Kyiv. ed. See above on page 1370, 2. 1508. 1515. 1516. The above is about Lazarus [see. letter 58] and so on. It was decided on March 29, 1863, and received at the Diocesan Administration on May 2. - O. Hierotheus in Ryaz. ed. See also letter 57 on page 1370, 2. Taken from "Memoirs" of Fr. Hierothea L. 96 rev. – 97 Kyiv. ed. and l. 98 and about. Ryaz. ed. This is the word in Kyiv. ed. missed. “I” is inserted only in Kyiv. ed. This insert is available only in Ryaz. ed. Taken from "Memoirs" of Fr. Hierothea L. 97 – 98 rev. Kyiv. ed. and l. 98 rev. – 100 rev. Ryaz. ed. This is Smaragd's last letter to Fr. To Hierotheus: see No. 56 on page 1360.