About the first edition of the sermons of Demetrius of Rostov

Contents Summary About the first edition of the sermons of Dmitry Rostov Abbreviated names of libraries and ancient repositories Bibliography Sources Literature The article lists the first editions of the works of Demetrius of Rostov, both during his lifetime and those that appeared immediately after the death and canonization of the saint. The author of the article shows that during the life of the Metropolitan, his sermons were not published for a number of reasons. The first publication of the oratorical works of Demetrius of Rostov was the initiative of a private individual - Ya. A. Tatishchev (1729–1806), who in 1782 turned to the Holy Governing Synod with a request to publish at his own expense the sermons of the Rostov Metropolitan. The publication “Collection of various instructive words and other writings of St. Demetrius Metropolitan, Rostov Wonderworker” was published in 1786. The work presents biographical information about Tatishchev, which the author of the article managed to collect from handwritten and printed sources; analyzed the archival file stored in St. Petersburg in the Russian State Historical Archive (f. 796 (Office of the Synod), op. 63, d. 264), in which there is correspondence between Tatishchev and the Synod regarding the publication of the sermons of Demetrius of Rostov. As follows from the case, the texts in the publication were edited, the main edits concerned mainly the normalization of Church Slavonic spelling, but the first editors and censors recognized the authorship of all the sermons and writings that Tatishchev sent to the Synod. However, in modern “Demetrius studies” the problem of attribution of the works of Demetrius of Rostov is one of the most pressing. The article provides a critical analysis of the first edition of the sermons of the Rostov Metropolitan and shows that of the 94 sermons in the publication attributed to Demetrius of Rostov, two belong to Stefan Yavorsky, five to Simeon of Polotsk, the attribution of another nine requires further study. About the first edition of Dmitry Rostovsky's sermons Dimitri Rostovsky, as researchers of his work rightly note, was “one of the most popular and most prolific authors who wrote in the Slavic language” [Kruming 1994:5]. Some of his works were published during the author’s lifetime, which is not surprising for literary writers. XVII – beginning XVIII century Thus, “Miracles of the Most Holy and Blessed Virgin Mary” were published [Miracles 1677; Kameneva 1959:243; Fedotova 2013], “Apology to quench the sadness of a person who is in trouble, persecution and bitterness” [Apology 1696; Apology 1700; Krooming 2014; Fedotova 2016b], “The Book of Lives of Saints” [Cheti-Minea 1689–1705; Chetii-Minei 1702; Kruming 1994], essay “On the image and likeness of God in man.” In the period between the death of the metropolitan (1709) and his canonization (1757), two publications were published: in 1717, by decree of Peter I, the will of the metropolitan (“Spiritual”) was published, and almost forty years after the death of Dmitry of Rostov, “Search for the schismatic Bryn faith” [Search 1745] 2 was published. “Diariush”, or “Day Notes of the Holy Wonderworker Demetrius of Rostov”, discovered by the famous archaeographer N. N. Bantysh-Kamensky, was published in “Ancient Russian Vivliofika” by N. I. Novikov [Day Notes 1774] 3. This publication apparently became an incentive for further publications of the works of Dmitry of Rostov. St. Demetrius’s views on the possibility of publishing “The Cell Chronicler” during his lifetime changed as he worked on the work. “Likewise, my entire Chronicler is not, of course, being written with this intention, but it would be mandare typo, but for me propter scire, but for me, if someone gets it good, maybe non spernere,” writes Dimitri Rostovsky to Stefan Yavorsky in a letter on December 4, 1707, but already in a message dated February 24, 1708, he does not refuse “to a friend”: “And although it was not with this intention that I began to write now, to give it to a friend, I still pray and ask from your Eminence to read it (if it is set to the hour) and correct it, as if to a friend” [Fedotova 2005: 133, 142]. Probably, the incompleteness of the work (the saint, as is known, did not want or did not have time to complete it) prevented it from being published. Varlaam Yasinsky already in 1689, in a letter to Patriarch Joachim (Savelov), called Demetrius “a skillful and prudent preacher of the word of God” [Archive 1872:278], and the Metropolitan achieved even greater recognition by preaching in Moscow and Rostov, but we have no evidence of the intention to publish sermons during the Metropolitan’s lifetime. Saint Demetrius did not create “thematic” collections of sermons, unlike his contemporaries: Ioannikiy Galatovsky (“The Key of Understanding”, 1659; “Kazan, dowry before the book “The Key of Understanding” named”, 1660), Lazar Baranovich (“The Spiritual Sword”, 1666; “The Trumpets of the Words of Preachers”, 1674), Anthony Radivilovsky (“The Garden of Mary the Mother of God...”, 1676; “The Crown of Christ, with Weekly Sermons...”, 1688), Simeon of Polotsk (“The Soulful Dinner,” 1681; “The Soulful Supper,” 1683). “How useful these teachings are, it is easy to find out when you take the trouble to read them with proper attention,” we read, for example, an entry in one collection of sermons by Demetrius of Rostov. “It’s a pity,” the author of the entry continues, “that not everyone can have and use such an expensive treasure. It’s a pity, I say, that it has not yet been published so that the world can recognize it” [Karmanov 1893:10] 4. Despite the genre differences between “The Cell Chronicler” and “Collected Sermons,” the almost simultaneous (with a difference of two years) publication of these works is indicative: “The Cell Chronicler,” like the Metropolitan’s sermons, in addition to its historiographical significance, was a kind of corpus, a collection of moralizing texts. Some lists of the “Cell Chronicler” excluded the chronographic component of the text, leaving only moral teachings on the topics of the Holy Scriptures and world history. In addition, in Novikov’s edition [Chronicle 1784], the topics of moral teachings were described separately along with the historical and biblical events presented [Volkov 2013:91]. Note that the combination of these publications, “Collected Sermons” and “Cell Chronicler”, became the basis for all subsequent collections of works published by the Synodal Printing House: “Works of St. Demetrius, Metropolitan of Rostov” (1805–1807, 1818; 1842, 1827–1835, 1833–1835, 1849:1857), in which two volumes (the second and third) completely contained the words, speeches and teachings of the saint, and in the fourth volume the “Cell Chronicler” was invariably published. It should be noted that the ideological and moral content of the “Cell Chronicler” he published was extremely important to Novikov and fit into the program of his educational activities. At the same time, “The Chronicler,” like other Novikov publications, “after the ban on civilian printing houses from publishing works “related to faith or interpretation of the law and holiness” was withdrawn from sale in 1787” [Kalugin 1983: 169–170; Volkov 2013:90–91]. The position of the Synod, whose printing house carried out the publication of sermons, was clearly different: traditional piety and personal holiness of the first Russian saint of the synodal period of the Russian Orthodox Church were placed at the forefront. It is known that after the canonization of St. Demetrius of Rostov in 1757. The Holy Governing Synod ordered Arseny Matseevich, Metropolitan of Rostov and Yaroslavl, to collect and send to the Synod manuscripts containing the sermons of Demetrius of Rostov (the case dates back to February 24, 1758): “To the Most Reverend Arseny, Metropolitan of Rostov, such sermons as many can be found, and especially if there are His Holiness’s own hands, collect and bind them all together with his own hands, send them to the Holy Governing Synod immediately and send a decree about this to His Eminence” [Collected Resolutions 1912:323]. Perhaps this instruction was part of the general measures taken by the Synod to glorify Saint Demetrius, along with the compilation of a life, service and the transfer of relics to a new silver shrine [Popov 1910: 326–346; Fedotova 2008], which was of great importance for the entire Russian people 5. However, there is no evidence either of the execution of this decree by Arseniy Matseevich, or of further instructions of the Synod. The service to Saint Demetrius, however, was published by the Moscow Synodal Printing House already in 1758, a year after his canonization, while the publication of the Life and main works of the saint dragged on for several decades. But if “The Cell Chronicler” was published by the famous publisher Nikolai Ivanovich Novikov, then the publication of the saint’s sermons was the initiative of a private individual, Yakov Afanasyevich Tatishchev. whose personality should be described separately [Nikolsky 1909; Fedotova 2009] 6. The Tatishchev family, as listed in the “Velvet Book” - the genealogical book of the most notable boyar and noble families of Russia, traces its origins to the Solomersky princes [Dolgorukov 1855:223]. The Tatishchevs began to play a prominent role and be promoted to public service from the second half of the 16th century; they had many famous statesmen and military figures in their family. The most famous representative of this family is the famous Russian historian Vasily Nikitich Tatishchev (1686–1750), who was a distant relative of Ya. A. Tatishchev and was a younger contemporary of St. Demetrius, and was also the first researcher of the work of the Rostov Metropolitan, who appreciated the historical and chronological calculations of the “Cell Chronicler” Demetrius of Rostov in his “Russian History” [Tatishchev 1962:125–128; Tatishchev 1979:109]. Yakov Afanasyevich Tatishchev was born in 1729, he was the only son of Afanasy Danilovich Tatishchev (1685–1750), the favorite orderly of Peter I (later adjutant and major general), and Anna Stepanovna Novosiltseva (1710–1766). Among Tatishchev’s eminent relatives is his cousin, Tsarina Praskovya Fedorovna, née Saltykova (1664–1723), wife of Peter I’s co-ruler, Tsar John V. It is important to note that Praskovya Fedorovna was in correspondence with Dimitri of Rostov (she interceded with him about a certain priest David), revered him during his lifetime, patronized him, came to Rostov, and in 1709, just before the death of the saint (as the Life tells), together with her daughters she arrived to venerate the Tolga Icon of the Mother of God, wanting to visit the Rostov Metropolitan, but she no longer found the saint alive. After his death, she twice ordered a memorial service in Rostov. Tatishchev was educated at home; in 1746, during the reign of Empress Elizabeth Petrovna, having reached the age of sixteen, he became a reiter in the Life Guards Horse Regiment and, having risen to the rank of captain, was dismissed from service in 1761. After that, he married Maria Dmitrievna Eropkina (?–1813), the daughter of the Riga governor Dmitry Fedorovich Eropkin and the sister of Pyotr Dmitrievich Eropkin, the Moscow commander-in-chief during the plague of 1772. In marriage they had one daughter, Varvara Yakovlevna, in marriage - Beloselskaya-Belozerskaya (1764–1792), who had a son, Prince Ippolit, who died in infancy, and three daughters - Maria Alexandrovna Vlasova (1787–1857), Natalya Alexandrovna Lapteva (1788–1813) and Zinaida Alexandrovna Volkonskaya (1789–1862) - the famous hostess of the literary salon of the Pushkin era. From 1782 Tatishchev became the leader of the Moscow and Kolomna nobility, and from 1792 - the Serpukhov district leader. Until this moment, Tatishchev lived in the Lipetsk district, where in 1769 he bought the village-estate of Znamenskoye (now the village of Veshalovka, Lipetsk district), which he sold in 1804, he also had an estate in the Novorzhevsky district of the Pskov region. In his possessions, he was engaged in construction, the most striking act of which was the construction of the famous church in honor of the Icon of the Mother of God “The Sign” in the village of Znamenskoye. The design of the church was created by the great Russian architect V.I. Bazhenov (1738–1799) and dates back to 1768, and it was consecrated only on September 30, 1794. The Church of the Sign is still one of the outstanding monuments of the pseudo-Gothic style of Russian architecture of the 18th century. [Klokov et al. 2015]. Tatishchev died in 1806 at the age of 77 and was buried in the cemetery of the Simonov Monastery, which was the necropolis of many noble Russian families. In 1815, at the grave of her grandfather, his eldest granddaughter Maria Alexandrovna Vlasova erected a monument made of white wild Siberian marble with a vase and a bedspread, which was destroyed along with the entire necropolis of the Simonov Monastery in 1928 [Shokarev 1998]. According to the case “At the request of the Life Guard captain Yakov Tatishchev to print on his own kosht the instructive words of Demetrius of Rostov,” which was preserved in the RGIA, in the Office of the Synod (Chancery Sin264) 7, Tatishchev was the initiator of the first edition of the “Collected Sermons” of Demetrius of Rostov. It remains a mystery what prompted Tatishchev to publish the works of St. Demetrius of Rostov and write the Life [Fedotova 2009], which was included in this collection. Interest in the creative heritage of the saint? Interest in history? Family lore? Or “for the public pleasure and benefit” (Chants. Syn264, l. 67)? An interest in the past was of a kind characteristic of Tatishchev. It is known that in 1786 he applied to the Heraldic Office for genealogical certificates, and in 1787 he was the first, as the eldest by that time in the clan, to sign “an announcement about 11 relatives in the Moscow Noble Deputy Assembly on the inclusion, on the basis of a charter granted to the nobility, of the Tatishchev family in the Genealogical Book” [Tatishchev 1900:91]. One miracle is also known that occurred from the relics of St. Demetrius of Rostov and was associated with the name of Tatishchev’s own uncle, his father’s brother, in his youth, like the latter, the orderly of Peter I - Alexei Danilovich Tatishchev, who rose to the rank of general-in-chief, actual chamberlain and senator. The miracle is widely known in the handwritten tradition; it was preserved among the records of miracles “from leg disease” under 1758 in notebooks that were kept with the relics of the “new wonderworker Demetrius Metropolitan.” Here is his text: “His Excellency General-Chief of Police, Acting Chamberlain and Cavalier Alexei Danilovich Tatishchev’s son Mikhail was sick in both legs for three months, for which he did not walk due to illness and could not begin to exercise them. And in that existing illness he was always carried in his arms. When he was in that illness shown by his father, General Alexei Danilovich Tatishchev, made a promise to go to the Rostov Yakovlevsky Monastery to venerate the relics of St. Demetrius, the newly-minted wonderworker, according to which promise, on February 1758, he came to Rostov for 4 days, and brought his son Michael with him in bulk. But when, upon their arrival the next day, the shown Michael was brought into the church by the ministers for the litorgy being celebrated and having listened to it and, along with them at the tomb of the funeral service for the holy wonderworker Demetrius, he stood up and venerated the relics of St. Demetrius. And, having kissed himself, he left the church on his own, only because of his weakness, from that illness that happened to him, they didn’t hold his arms enough. And from that time on he began not to have a seizure, and hour by hour he began to feel the complete relief from that illness, and in his legs he regained primeval health” (Chants. Syn222, l. 395–396). It should be noted that Alexei Danilovich Tatishchev did not have a son named Mikhail, he had an only son, Pyotr Alekseevich Tatishchev, a famous future Freemason, cousin of Ya. A. Tatishchev, who apparently participated in the construction of the Znamenskaya Church [Klokov et al. 2015:286]. The son Mikhail was with Sergei Danilovich Tatishchev, who had land in the Rostov district and was the brother of Afanasy and Alexei Tatishchev. Mikhail Sergeevich Tatishchev was a sickly young man, because of this he was dismissed from service quite early. Perhaps, if this fact took place, in the popular record of miracles from the relics of St. Demetrius, the name of the healed father, Mikhail Tatishchev, turned out to be confused. Let us turn, however, to the synodal matter regarding the publication of sermons. The first petition to the Holy Governing Synod was sent on June 1 and received on July 11, 1782, just at the time when Tatishchev was the leader of the Moscow nobility. In his petition, Tatishchev wrote: “I have collected instructive words of St. Demetrius, the Rostov wonderworker, spoken by him at different times, as well as books called “Mental Medicine” and “Short Catechism”, his works, which I wish to publish at my own expense. For this sake, I humbly ask the Most Holy Governing Synod I am allowed to publish them, and where they should be, prescribed by decree, for the better examination of those books, I am enclosing a copy” (Chances. Sin264, l. 1). Along with the petition, Tatishchev sent four books of sermons to the Synod. Let us immediately note that in the handwritten tradition, the sermons of Demetrius of Rostov were rarely copied in four volumes; usually it was one large handwritten collection: “[. . .] most of the works in such collections are sermons placed in calendar order - first sermons on moving holidays, starting with the week of the Publican and the Pharisee, then sermons on fixed holidays, starting from September - the first month of the church year” [Cruming 1993:69–70]. The Synod ordered “these four books to be sent to the Moscow Office of the Holy Synod” for consideration by “clergy,” and if “after examining them there are any doubts, they should be excluded, and those that are not doubtful should be sent to the Printing Office,” after which as many copies as the petitioner wishes to be printed, but not released from the printing house until their value has been assessed. “Spiritual persons” (Simon (Milyukov), archimandrite of the Spaso-Andronikov Monastery, and Pavel (Ponomarev), archimandrite of the Moscow Simonov Assumption Monastery), who worked on the texts for about three years until 1785, recognized the originality of all the texts sent, noted “questionable passages” that were not recommended for publication, and after correcting these passages, the books were given away to the printing house. The general editorship of the publication was carried out by Moscow Archbishop Platon (Levshin). The report of the Synod dated May 13, 1786 said that 2,400 copies were printed at a cost of 2 rubles 97 kopecks each, which was considered a very reasonable price. In total, Tatishchev had to pay 6831 rubles 8. However, “Mr. Tatishchev did not want to join in order to receive those copies and sell them to the people for some of Tatishchev’s household circumstances” (Chances. Syn 264, l. 20) and sent the Moscow merchant Alexei Stepanov, Syromyatnikov’s son, to the Synod with a petition. Synod of the Moscow merchant Alexei Stepanov, son of Syromyatnikov. The Synod, in turn, ordered Tatishchev or his attorney to pay the money, and if he cannot do this, then to give him the number of books for which he will pay. At the same time, the Holy Synod obliged Tatishchev to buy back the books within a year and present proxies (trustees) who would have to pay the Moscow Printing Office if he could not pay. In response to this, Tatishchev wrote on August 12, 1786 that few people still know about the books that “have come out of print, and they can’t find out soon, because they were not in print before, and although some will receive information about them in time, but in distant places, even if someone wanted to buy them, it would not be possible to deliver them soon, and up to two thousand four hundred copies of them were printed, which would not have been sold in a year. they can, and at the same time a considerable amount is required for it, which from now on, after a ten-month period, I cannot pay with the proceeds for it and my own income without a loan. What belongs to the guarantors of these on their own, even if I had to present them as a power of attorney, but since in the summer most of the nobility goes to the villages, and my relatives also left Moscow, I can’t present them quickly, but I will present them upon their arrival in Moscow "(Chances. Sin264, l. 38). Tatishchev asked for permission to sell books for three years, citing the fact that there was a loss for the printing treasury According to the order of the Printing Office, Tatishchev did not appear, but the Office granted him a deferment for three years - with payment of interest if the books were not purchased. At the same time, the Printing Office donated 14 sets (84 books) to members of the imperial family. By 1790, the situation had not changed for the better, as evidenced by Tatishchev’s appeal to the Empress. Ekaterina Alekseevna with a new petition dated February 12, 1790. Here is the text of the appeal: The Most Serene and Sovereign Great Empress Ekaterina Alekseevna, the All-Russian Autocrat, the All-Merciful Empress asks the Life Guards captain Yakov Afonasyev son Tatishchev, and what my petition is about are the following points: 1st. Last year, 1786, the Moscow printing house printed the instructive words of St. Demetrius Metropolitan, the Rostov miracle worker, in two factories, that is, 2,400 copies, for which the money was 6,831 rubles. According to this decree sent from the Holy Governing Synod of the same year in August on the 24th day of the decree, after three years I was allowed to contribute to the printing office in parts and take copies according to the calculation of the amount I contributed. And after three years, I was ordered to pay the specified interest on the underpaid amount. And I, in pursuance of that decree, for the past three years on the sale of the above-mentioned copies, although I made every possible effort, and both ordered them to be delivered to particular demanders without ceasing, and entrusted them to other merchants selling books in Moscow for sale, but with all my efforts and those of my trustees, 920 copies were no longer put on sale in those three years, There now remain in the treasury 1,380 copies amounting to 4,098 rubles and 60 kopecks 9 , from which amounts, by force of that decree, the Printing Office decided to demand from me the specified interest for this year, which I am obliged to pay. But it is well known to the Holy Governing Synod that now the church books kept in the Moscow printing house, including those necessary for churches, official and minor educational ones, due to the high cost of everything and due to the current military circumstances, are much less used up than in previous years, and even less moralizing, such as the conversations of the saint John Chrysostom about, Gedion's 10 sermons and other works similar to these of St. Demetrius, of which the same type, with the entire Printing Office observing in all the shops where certain shopkeepers sit every day, it is hoped that a very small number goes on sale per year. Entire factories continue to sell for ten, fifteen or more years, for it is quite known that even today in the printing house there are still books for sale that have already been printed for twenty years or more. And I don’t have any named shops for selling these books, nor do I know how to send them to cities for fairs or exchange them for other goods in circulation, and I only sell them in Moscow alone to merchants selling books. I printed them not for any profit, but solely for the public pleasure and benefit, and for the copies I sell I charge the same price as is expected from the printing office, without elevating it in the least and not being self-serving in any way, and I would gladly wish that a merchant could be found who would either demand a larger number of them, or take them all at one time, but such buyers are still there today no. I myself cannot pay this entire amount without extreme burdens, and although I am able to pay interest money, paying interest annually, I will be forced to allocate that money to the remaining copies, and thus the price of them must necessarily rise from year to year, which will make there even fewer people willing to buy these books, or even none at all. And if I don’t have that interest money allocated to those copies, in that case I will be extremely forced to incur a loss. And so that by the highest decree of Your Imperial Majesty, this request of mine in the Holy Governing Synod was commanded to accept the payment of these specified interest on the above-mentioned amount remaining for the unsold copies by me for another three years or for however long the Holy Governing Synod decides to delay, so that I, the named, do not suffer from that extreme loss, and buyers from the increase in price for them considerable burden, and after the expiration of the period designated by decree to be available, if any of these copies remain for sale, he is obliged to pay the specified interest on that amount after each year. And so that I could quickly sell off the above-mentioned copies remaining from the sale, it would be allowed to use them for sale in state-owned printing shops (Chancellor Syn264, l. 67–68). According to the last entry in the “petition,” the Synod decided not to collect interest from Tatishchev only for 1790. How books with the sermons of Dmitry of Rostov were subsequently sold and whether Tatishchev managed to avoid paying interest is not stated in the case, but, probably, over the next decade the books were sold, since already in 1805–1807. In Moscow, a new collection of “The Works of St. Demetrius, Metropolitan of Rostov” was undertaken in four volumes 11. As noted above, the Holy Governing Synod ordered the censors to examine the sermons of Demetrius of Rostov, “and if, after examining them, there are any doubts, they should be excluded, and those that are not doubtful should be sent to the Printing Office” (Chancellor Syn264, l. 2). A number of such corrections have been made. As indicated in the reports of Archimandrite Simon and Archimandrite Paul, they made corrections to the “Sermon on the Council of the Archangel Michael”, “Sermon on the Dormition of the Most Holy Theotokos”, “Sermon on the Memory of Simeon the Receiver of God”, “Sermon on the Week of the Exaltation of the Honorable Cross of the Lord”, “Sermon on the Feast of the Appearance of the Most Holy Icon” Our Lady Theotokos and Ever-Virgin Mary in the city of Kazan”, etc. The main editing concerned mainly the normalization of Church Slavonic spelling; the words written in “simple language” were translated, but in general, even “the places shown as dubious as being contrary to the faith and Christian moral teachings did not contain, except for some expressions related to the rhetorical style, which can be different according to the different properties of the speakers” (Chances. Syn264, l. 9), “in style and dialect” the authorship of the saint was recognized Demetrius of Rostov. The “Collected Sermons” contains 94 sermons of Demetrius of Rostov, compiled for moving holidays (the moving part of the church calendar) and for non-moving holidays. Parts 2, 3, 4 and 5 contain only sermons, speeches and messages of the Metropolitan; parts 1 and 6 also include other writings of the saint. These are the following texts. Part 1, in addition to sermons, includes: “Spiritual letter of St. Demetrius, Metropolitan of Rostov, a new miracle worker” [Collection 1786, part 1, l. 26v.–27v.], “Grateful remembrance of the passion of Christ and prayerful reflection” [Ibid., part 1, l. 72v.–77v.], “Storytellers, historians, witnesses and teachers, church writers about the Passion of the Lord, these are....” [Ibid., part 1, l. 78], “Kissing the ouds, or wounds of our Lord God Jesus Christ every day” [Ibid., part 1, l. 78v.–79], “God-thoughtful reflection on the most holy passions of our Lord Jesus Christ” [Ibid., part 1, l. 79v.–88v.], “Worship of our Lord Jesus Christ” [Ibid., part 1, l. 88v.–91v.], “To Magdalene weeping at the feet of Christ, the verb of a sinner” [Ibid, part 1, l. 91v.], “Answer of Magdalin sinners” [Ibid., part 1, l. 92], “On the communion of the holy mysteries” [Ibid. 1786, part 1, l. 92–96], “Cry at the burial of Christ” [Ibid., part 1, l. 96–99v.], “Adoration of the Holy Trinity” [Ibid., part 1, l. 100–101 vol.], “About the love of a damn witness” [Ibid., part 1, l. 102 rev]. At h. 6, in addition to the sermons of the Ukrainian period, translated from “simple language” into Church Slavonic, “Spiritual Medicine for Confusion of Thoughts, Briefly Collected from Various Books of the Fathers” was published [Ibid., part 6, l. 32v.–42v.], “Prayer of everyday confession to God from a person who lays the beginning of salvation” [Ibid., part 6, l. 43–48], “The inner man is solitary in the cage of his heart, studying and praying in secret” [Ibid., part 6, l. 48–54], “Apology to quench a person’s sadness” [Ibid., part 6, l. 59v. – 74v.], “Epistle of the holy confessor of Christ Chrysogon” [Ibid., part 6, l. 75–75v.], “Humble Demetrius, Metropolitan of Rostov and Yaroslavl, wrote this in some favor of my damnation” [Ibid., part 6, l. 86 vol. – 87 vol.], “What to thank God for” [Ibid., part 6, l. 87v.–88v.], “Short questions and answers about faith” [Ibid., part 6, l. 1–32], “General confession of sins, spoken before the priest on behalf of the penitent” [Ibid., part 6, l. 88–90], “Prayer, or a brief remembrance of the Passion of Christ” [Ibid., part 6, l. 90v.–92], “God-inspired Christian instruction, or Cell Rules” [Ibid., part 6, l. 92–92v.], “Our merciful and long-suffering Creator God is pleased with these deeds from man” [Ibid., part 6, l. 92 rev.–93 rev.]. For a long time, the issues of establishing the authorship of works signed with the name of Dmitry of Rostov - both in the printed and handwritten traditions - were not significant for researchers, but in modern “Dimitri studies” this is one of the most pressing problems. Let us point out some “controversial” texts. Thus, in the scientific literature there is still an erroneous opinion when attributing the “Spiritual Alphabet”: this work continues to be attributed to Demetrius of Rostov, and not to Isaiah Kopinsky [Alphabet 1977]; it is rightly proven that the catechisms “Brief Questions and Answers about Faith” and “Mirror of the Orthodox Confession” are not the works of Demetrius of Rostov [Korzo 2015], and it is disputed that Dimitri of Rostovsky belonged to such works as “Apology to quench the sadness of a person in trouble, persecution and bitterness....” [Fedotova 2016b] and the treatise “On Transubstantiation” (or “Discourse on the Transubstantiation of the Holy Eucharist”). The authorship of the latter has been most actively discussed in the scientific literature for almost two centuries. The treatise fully reflects the outbreaks that flared up at the end of the 17th century. In Russia and Little Russia there were disputes about the time of the transubstantiation of the holy gifts; Saint Demetrius himself did not take personal part in these disputes. The author of the treatise, preserved in a number of lists, was identified in different ways in the scientific community. Different points of view at the end of the 19th century. were expressed by G. Mirkovich [Mirkovich 1886] and I. A. Shlyapkin [Shlyapkin 1886]. The first attributed this text to Demetrius of Rostov, believing that the manuscript of the Russian National Library, OSRK181, containing this treatise, is an autograph. In turn, I. A. Shlyapkin attributed it to Stefan Yavorsky. In the manuscript RNL, Sof1283, l. 426–442 the treatise “On Transubstantiation” is also read, a later marginalia, made in pencil, attributes it to the abbot of the Kyiv Cyril Monastery Innocent of Monastyrsky, who also wrote works about the time of the transubstantiation of the Holy Gifts - “The Book of Transubstantiation” and “Refutation on Akos”. Despite the fact that the manuscript indicated by G. Mirkovich is not the autograph of Demetrius of Rostov and contains an incomplete text of the essay “On Transubstantiation,” and also despite the fact that all the surviving copies of the treatise do not indicate the author, its text, in our opinion, was written by St. Demetrius. Indirect evidence of this was presented by A. O. Krylov, who analyzed all the structural parts of the text [Krylov 2014a]. The researcher’s evidence is based on the analysis of quotes and extracts on the topic of the transubstantiation of the holy gifts from various works in the authorized manuscripts of the saint: GIM, Sin811 and GIM, Sin146. However, the substantial work of A. O. Krylov lacks a source study component that could put an end to the dispute about the authorship of this monument. We were able to find two complete copies of the treatise “On Transubstantiation,” the final chord of which reconciles both views - Great Russian and Little Russian - in the polemic on the transubstantiation of the holy gifts: State Historical Museum, Usp88, fol. 70–98v., list made in the scriptorium of Demetrius of Rostov; RNB, Tit3557, l. 535–558, the manuscript was made using draft autographs of Dmitry of Rostov. Let us quote the end of this work: “Little Russians partake as one, confessing as one of the Trinity the Person of the Son, who suffered in the flesh, they do good. The Great Russians partake of the cup three times, confessing that by the good will of the Father, through the action of the Holy Spirit, the Son became incarnate and may suffer for us, and believingly, as with the Son, the Father and the Spirit present with their grace the one who receives communion as worthy, for they also do this good. We, both praising the customs of the country, live in it, hold on without a doubt." This final text was first published by L.A. Yankovskaya, who did not connect it with the treatise of St. Demetrius “On Transubstantiation,” but quite rightly indicated Demetrius of Rostov as the author [Yankovskaya 1992:23]. The presence in both manuscripts of a complete list of the treatise “On Transubstantiation” once again proves that his the author was Saint Demetrius of Rostov. The attribution of a number of works included in the first “Collected Sermons” to the pen of Demetrius of Rostov was questioned already in the study of I. A. Shlyapkin: the scientist rightly believed that such texts as “The general confession of sins, spoken before the priest on behalf of the penitent”, “The Epistle of the holy confessor of Christ Chrysogon”, “Kissing the ouds, or the wounds of our Lord Jesus Christ on every day”” are not the works of Demetrius of Rostov [Shlyapkin 1891: VIII–IX]. These works, as we noted above, in the “Collected Sermons” also include an essay of the catechetical type “Short Questions and Answers about Faith.” The attribution of the works of the oratorical genre to the pen of Demetrius of Rostov in the scientific literature was rarely questioned; on the contrary, sermons found in handwritten collections of the works of Demetrius of Rostov and not published earlier were attributed to the saint without critical analysis, although a number of teachings and sermons already in the first “Collected Sermons,” as we will show later, did not belong to Demetrius of Rostov. One of the first criteria by which we determine that the sermons in the “Collected Sermons” were written by Demetrius of Rostov is their “non-belonging” to other preachers - the younger and older contemporaries of St. Demetrius. Two sermons belong, as I. A. Shlyapkin pointed out [Shlyapkin 1891: VIII–IX], to Stefan Yavorsky: 1. “Teaching on the veneration of holy icons”” (topic: “We worship your most pure image, O Good One, asking forgiveness for our sins, O Christ God. The Divine Orthodox Catholic Church here cries out loudly,” beginning: “The blood of Abel is innocent, sometimes crying out with a great voice to God...”) [Collection 1786:1, l. 34–39]; 2. Teaching for the twenty-seventh week according to Holy Dus” (topic: “Behold, a woman who has the spirit of illness has been ten years old [Luke 13:11]. The words of the Gospel are read at the Divine Liturgy,” beginning: “At this time of winter, you, my hearers, are sparing yourself from the filth...”) [Meeting 1786:3, l. 107–115]. In most handwritten lists they have a stable marginalia “Right Reverend Stephen, Metropolitan of Ryazan”. Five more sermons published in the “Collected Sermons,” as we were able to discover, do not belong to Demetrius of Rostov, but were written by Simeon of Polotsk; they are read in two of his collections of sermons published earlier: “Spiritual Suppers” [Evenings 1682] and “Spiritual Dinner” [Dinner 1691]. These are the following texts: 1. “Teaching on the seventh week after Pascha, even the holy fathers 318 gathered in Nicaea for Arius” (the topic is not designated, beginning: “Warfare is the life of man on earth, Orthodox listeners...”) [Collection 1786:2, l. 54–58 rev.; Lunch 1691: l. 83ob.–89]; 2. “The second word on the day of the Descent of the holy and life-giving Spirit” (topic: “Your good Spirit will guide me to the right land. The words of the king and prophet David in Psalm 143 laid down” [Ps 142:10], beginning: “The Holy Spirit, the good Spirit and the source of all goodness...”) [Collection 1786:2, l. 64rpm–68rpm; Lunch 1691: l. 96 rev.–102 rev.]; 3. “Teaching for week 31 on Saint Dus” (topic: “A certain blind man sat along the way, asking. The words are the divine evangelist Luke, in the current Gospel read in chapter 18, in verse 35” [Luke 18:35], beginning: “The long way is the life of man, Orthodoxy hearers...”) [Collection 1786:3, l. 121 rev.–126; Lunch 1691: l. 492 rev.–499]; 4. “The Word on the Day of the Intercession of the Most Holy Theotokos. The month of Octovria on the 1st day” (topic: “I am a wall, and my breast is like a pillar. Words are the bride of heavenly Solomon in the Song of Songs, Chapter 8” [Song 8:10], beginning: “All kings of the earth have a common custom, hearers of Orthodoxy!”) [Collection 1786:4, l. 35 rev.–41; Supper 1682: l. 72ob.–79]; 5. “The second word on the day of the Intercession of the Most Holy Theotokos. The month of Octovria on the 1st day” (the topic is not designated, beginning: “The most righteous rewarder of rewards for everyone...”) [Collection 1786:4, l. 41–45rpm; Supper 1682: l. 79 rev.–85]. One of the most important indicators of the attribution of the sermons of Demetrius of Rostov is that the sermons published in the “Collected Sermons” are read in “authoritative” collections of the saint’s sermons, primarily in “authorized” handwritten collections that came out of the metropolitan’s scriptorium, some of them have corrections and marginalia made by the metropolitan’s hand. Despite the huge number of manuscripts with the sermons of Demetrius of Rostov, there are few such “authoritative” handwritten books. These include the manuscripts of the State Historical Museum: Zab619, Sok81, Sin146, Sin147 - all three collections have the metropolitan’s marginalia. There are also individual handwritten notebooks that came out of the Rostov scriptorium, some with the metropolitan’s marginalia, which include one or two texts, for example: OIDR242, Dolg130 12, Tikh517, YaMZ1153. It is also necessary to note two collections, which include exclusively the sermons of Dmitry of Rostov: State Historical Museum, Uvar 183 13, RSL, Vol175. Three more collections of works by Dimitri Rostovsky should be mentioned: RMZ828, Tit3557, Khlud25. The scribes of these collections probably had at their disposal, in addition to the already known published works of Demetrius of Rostov, the saint’s original rough handwritten materials, therefore the composition of these manuscripts differs from most known collections of sermons: they contain unknown works of Demetrius along with texts that did not belong to Demetrius of Rostov. Therefore, we cannot always use these manuscripts when attributing the works of the saint. Our study of the manuscripts listed above and comparison of their composition with the “Collected Sermons” shows that almost all the teachings published in the publication are read in these collections. Moreover, most of the published sermons in manuscripts have stable marginalia indicating the time and place of delivery, which correspond to the facts of the biography of Demetrius of Rostov: he really could have delivered them while in Ukraine, Moscow or Rostov. The exception is 9 texts: 1. [Collection 1786:1, l. 66v.–72] – “The second teaching on the entry into Jerusalem of the Lord God and our Savior Jesus Christ” (topic: “Do not fear the daughter of Zion: behold, your King is coming with the foal of a donkey.” These prophetic words were written by the holy Evangelist John the Theologian in chapter 12, verse 15” [John 12:15], beginning: “Beloved brethren my, Orthodox listeners! There are two daughters in this world.”); 2. [Collection 1786:2, l. 59–64v.] – “The first word on the Descent of the Holy Spirit” (topic: “Fill the Universe with the Spirit of the Lord. The words are the words of the wise Solomon” [Wis. 1:7], beginning: “God promised to send His Holy Spirit to man...”); 3. [Collection 1786:2, l. 95–103] – “Teaching in week 5 on the Holy Dus” (topic: “The whole city went out to meet Jesus: and when they saw him, they prayed that he would come from their borders [Matthew 8:34]. The words are the Gospel, read at the Divine Liturgy,” beginning: “The people are foolish who outlive the Lord Jesus from themselves...”); 4. [Collection 1786:3, l. 115v.–121] – “Teaching for week 29 on Saint Dus” (topic: “Ten lepers gathered together, like them from afar” [Luke 17:12], beginning: “As in Egypt, so in Judea many lepers are found...”); 5. [Collection 1786:3, l. 126v.–131v.] - “Teaching for week 32 on Saint Dus” (topic: “Zacchaeus, having wept tears, for today it is fitting for me to be in your house.” He received him, rejoicing. The words are Christ the Savior spoken to Zacchaeus” [Luke 19:5-6], beginning: “Not every rich man is glad to have a guest happens...”); 6. [Collection 1786:4, l. 17v.–23v.] - “Instruction [second] on the erection of the honorable and life-giving cross of the Lord. The month of Septemria on the 14th day” (topic: “Let me not boast, only about the cross Our Lord Jesus Christ” [Gal.6:14], beginning: “If you love to boast in this life, let him boast in himself. . .”); 7. [Collection 1786:5, l. 84v.–90v.] – “The Word of the Passion of God, how every man should have it” (topic: “Come, children, listen to me: I will teach you the fear of the Lord.” The word of the Holy Spirit, spoken by the prophet and King David in Psalm 33, verse 12” [Ps. 33:12], beginning: “To Blessed and evangelical life is vital for all of us, blessed Christians, to be able to be saved from all misfortunes in this world.”); 8. [Collection 1786:5, l. 94v.–104v.] – “A Word about the Shepherding of Spiritual Shepherds” (topic: “There were scorching heat in the days, and cold nights, and sleep departed from my eyes. [Genesis 31:40]. The words are the essence of our holy forefather Jacob, who, while shepherding dumb cattle, did his great work expressing, he said “there”, beginning: “Let everyone diligently listen to the words of the righteous Jacob.”); 9 . [Collection 1786:5, l. 121v.–124v.] – “Word for the consecration of the church” (topic: “I have chosen and sanctified this house, that my name may be in it forever, and my eyes and my heart may be there all the days. The words of our Creator God to King Solomon, spoken in the second book of Chronicles, chapter seven” [2 Chronicles 7:16], beginning: “When the wise king of Israel Solomon, with diligence and great expenditure of his property, built the church of the Lord in the city of Jerusalem for decoration...”). It can also be noted that stylistically these texts differ from the oratorical works of Demetrius of Rostov: there are no characteristic turns of phrase, construction of phrases, numerous symbolic comparisons, atypical addresses to the listeners are used (St. Demetrius addresses the flock with the words “pious listeners”, and not “Orthodox listeners,” which is more typical for the texts of Simeon of Polotsk). However, it is clear that for the final attribution and determination of the authorship of the sermons, additional stylistic and source study of these texts will be required. In conclusion, it should be emphasized that, despite all the shortcomings, the first edition of the works of Demetrius of Rostov became the model for all subsequent republications of the collected works of the saint until the beginning of the 20th century. However, in a number of collections containing sermons of the Rostov Metropolitan, words and teachings are found, although not included in the collected works of the author, but which may belong to him and remain unpublished to this day, for example, words in memory of the Great Martyr Barbara, Saint Gury of Kazan, Great Martyr George the Victorious, etc. 14 Moreover, some sermons not only clearly belong to the pen of the Metropolitan, but also fit into the context of his work and manuscript heritage. Abbreviated names of libraries and ancient repositories State Historical Museum - State Historical Museum (Moscow), Department of Manuscripts RSL – Russian State Library (Moscow), Research Department of Manuscripts RGADA – Russian State Archive of Ancient Acts (Moscow) RGIA – Russian State Historical Archive (St. Petersburg) RMZ – Rostov Museum-Reserve “Rostov Kremlin”, Museum Library RNL – Russian National Library (St. Petersburg), Manuscripts Department YaMZ – Yaroslavl Museum-Reserve, Rare Book Fund RSL, f. 354 (Vologda collection), No. 175, Collection of sermons, 40, 356 l., scripture, 20–30s. 18th century RSL, f. 92 (collection of S. O. Dolgov), No. 130, “Teaching for the Feast of the Most Holy Mother of God of the Don”, 40, 12 sheets, script, beginning. XVIII century (until 1709). State Historical Museum, collection I. E. Zabelina, No. 619, Collection of sermons, 40, 470 l., script, beginning. 18th century (until 1709). RGIA, f. 796 (Chancery of the Synod), op. 33 (cases for 1752), No. 222, 540 l., clerk's script; description: [Glagolev 1915:583–592]. RGIA, f. 796 (Chancery of the Synod), op. 63 (cases for 1782), No. 264, 77 l., clerk's document. RSL, f. 205 (collection of the Society of Russian History and Antiquities), No. 242, “Instruction in memory of the Supreme Apostles Peter and Paul,” 40, 27 f., script, beginning. 18th century (before 1709); description: [Stroev 1845:114]. RNL, OSRK, F.I.181, Discourse on the Transubstantiation of the Holy Eucharist. 20, 27 l., p/u, 18 c. RMZ, No. 828, Collection, 20, 235 sheets, printed and scripted, conc. XVIII century; description: [Crooming 1993]. State Historical Museum, Synodal collection, No. 146, Collection, 20, 337 l., p/u and script, beginning. 18th century (until 1709); description: [Protasyeva 1970, 1:35–37, No. 618]. State Historical Museum, Synodal collection, No. 147, Collection, 20, 234 l., p/u and skrp, beginning. 18th century (until 1705); description: [Protasyeva 1970, 1:37–38, No. 619]. State Historical Museum, Synodal collection, No. 811, Collection of convolutes, 40, 364 l., seminal and script, 1704; description: [Protasyeva 1970, 1:39–40, No. 621]. RGADA, f. 1184 (Office of the Moscow Synodal Printing House), op. 1 (1722–1799), No. 10018, clerk's copy. State Historical Museum, collection M.I. Sokolova, No. 81, Collection of sermons, 40, 321 l., scripture, beginning. 18th century (before 1709). RNL, Sofia collection, No. 1283, Collection of sermons, 20, 504 sheets, p/u and script, mid-18th century. RNL, collection A. A. Titova, No. 3557, Collection, 40, 625 l.. printed and scripted, 1717; Description: [Titov 1901, 126–134, No. 1285; Fedotova 2016a]. Quiet517 RNL, collection P. N. Tikhanova, No. 517, “Speech upon joining the department in Rostov”, 40, 6 l., script, beginning. 18th century State Historical Museum, collection A. S. Uvarova, No. 183, Collection of sermons, 10, 493 l., scripture, 1791; description: [Leonid 1893:239–247, No. 254]. State Historical Museum, Assumption collection, No. 88, Collection, 40, 430 sheets, script, 18th century; description: [Istomin 1895:117, No. 88/1157]. RSL, f. 394 (collection of A.I. Khludov), No. 25, Collection, 20, 678 l., script, second. floor. 18th century YaMZ, R-1153, “Teaching for Week 13 on the Holy Spirit”, 40, 6 sheets, scripture, beginning. 18th century; description: [Titov 1892:5, No. 54] Demetrius of Rostov, St., “From the spiritual heritage (“Spiritual Alphabet”)”, in: Journal of the Moscow Patriarchate, 9, 1977, 64–67. Apology in quenching the sadness of a person in trouble, persecution and bitterness, Chernigov, Archive of South-Western Rus', 5, 1, Kyiv, 1872 [text: 277–280]. Supper 1682 Simeon of Polotsk, Soulful Supper, Moscow, 1682. Ancient Russian Vivliofika, or Collection of Russian antiquities, related to Russian history, geography and genealogy, published monthly by Nikolai Novikov, 6, St. Petersburg, 1774 [text: 315–408]. Ancient Russian Vivliofika, containing a collection of Russian antiquities, including Russian history, geography and genealogy, published by Nikolai Novikov. Second edition, again corrected, multiplied and, if possible, given in chronological order, 17, Moscow, 1791 [text: 1–44]. The chronicle of our holy father Demetrius, Metropolitan of Rostov, the newly-minted wonderworker, briefly telling the deeds from the beginning of the world to the Nativity of Christ with the addition of the Cell Chronicle of the same holy wonderworker, Moscow, 1784. Simeon of Polotsk, Soulful Dinner, Moscow, 1691. A search for the schismatic Bryn faith, about their teaching, about their deeds and the declaration that their faith is wrong, their teaching is harmful to the soul and their deeds are not pleasing to God, Moscow, 1745. Ruban V.G., “Painting of metropolitans with a brief chronicle”, in: Idem, Moscow Curious Monthly Book, Moscow, 1776, 54–109. “Curious news about the Rostov diocese and about the bishops who were in it from the beginning to the present”, in: Ruban V. G. Moscow curious month, Moscow, 1779, 30–72. A collection of various instructive words and other writings of St. Demetrius Metropolitan, the Rostov wonderworker, divided into six parts, with the appendix of his Life, the Spiritual Letter of St. Demetrius Metropolitan, the Rostov wonderworker, and Tombstone, 1–6, Moscow, 1786. 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A., Collection of Russian books of the 18th century Cyrillic printing of printing houses in Moscow and St. Petersburg and a universal method of their identification, Moscow, 2010. Dolgorukov P.V., Russian Genealogical Book, 2, St. Petersburg, 1855, 223–230. Istomin G.I., Inventory of books in the library of the Moscow Assumption Cathedral, Moscow, 1895. Kalugin V.V., ““The Cell Chronicler” of Demetrius of Rostov”, in: Almanac of the Bibliophile, 15, Moscow, 1983, 160–174. Kameneva T. N., “Chernigov printing house, its activities and publications”, in: Proceedings of the State Library of the USSR named after V. I. Lenin, 3, Moscow, 1959, 243, 259–319. Karmanov D.I., Collected works related to the history of the Tver region. Prepared for publication by member of the Tver Scientific Archival Commission Vladimir Kolosov, Tver, 1893. Klokov A. Yu., Naydenov A. A., Seleznev N. P., “Estate in the village of Veshalovka, Lipetsk region,” in: Eidem, Estates of the Lipetsk Territory, Lipetsk, 2015, 283–289. Korzo M. A., “On the issue of the catechisms attributed to Demetrius of Rostov and their connection with the previous tradition,” Bulletin of the Russian Christian Humanitarian Academy, 16/2, 2015, 228–241. Kruming A. A., “Collection of works of St. Demetrius of Rostov (manuscript of the Rostov Museum No. 828)”, in: History and culture of the Rostov land. 1992, Rostov, 1993, 69–91. Kruming A. A., “The Menaion of Saint Demetrius of Rostov: an outline of the history of the publication”, in: Filevskie Readings, 9, Moscow, 1994, 5–52. Kruming A. A., ""Apology" of St. Demetrius of Rostov and "Iliotropion" of Jeremiah Drexelius. Bibliographic notes", in: Communications of the Rostov Museum, 20, Rostov, 2014, 46–54. Krylov A. O., “St. Demetrius of Rostov and Eucharistic disputes in Russia at the end of the 17th century,” in: Russian Theology: Research and Materials, Moscow, 2014, 7–35. Krylov A. O., Metropolitan Dimitry of Rostov in the church and cultural life of Russia in the second half of the 17th – early 18th centuries. (abstract of the dissertation for the degree of Candidate of Historical Sciences, Moscow, 2014, cited from: http://www.hist.msu.ru/Science/Disser/Krilov.pdf; last access: 06/21/2018). Leonid (Kavelin), Systematic description of the Slavic-Russian manuscripts of Count A. S. Uvarov, in four parts, 1–4, Moscow, 1893. Mirkovic G., About the time of the transubstantiation of St. gifts. The dispute that took place in Moscow in the second half of the 17th century (an experience of historical research) by Grigory Mirkovich, Vilna, 1886. Nikolsky A.I., “A few words about the life and writings of St. Demetrius of Rostov”, News of the Department of Russian Language and Literature imp. 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Titov A. A., Description of Slavic-Russian manuscripts in the collection of A. A. Titov, 4, Moscow, 1901. Fedotova M. A., Epistolary heritage of Dmitry of Rostov, Moscow, 2005. Fedotova M.A., “Life, veneration and lifetime miracles of St. Demetrius of Rostov”, in: St. Demetrius, Metropolitan of Rostov. Research and materials, Rostov Velikiy, 2008, 273–310. Fedotova M.A., “The Life of St. Demetrius of Rostov (on the question of the history of the text)”, in: Proceedings of the Department of Old Russian Literature, 60, St. Petersburg, 2009, 150–182. Fedotova M.A., “The books “The Miracle of the Most Holy and Blessed Virgin Mary” and “The Irrigated Fleece” - the works of St. Demetrius, Metropolitan of Rostov and Yaroslavl,” in: Demetrius of Rostov. Miracle of the Most Holy and Blessed Virgin Mary, Chernigov, 2013, 9–21. Fedotova M. A. “On the unpublished sermons of Demetrius of Rostov: Homily on the transfer of the relics of the holy martyr Demetrius Tsarevich,” in: Proceedings of the Department of Old Russian Literature, 63, St. Petersburg, 2014, 184–204. Fedotova M. A., “Catalogue of sermons of Demetrius of Rostov”, in: Russian Theology: Research and Materials, Moscow, 2015, 5–84. Fedotova M. A., “A word in memory of Leonty, Bishop of Rostov: on the issue of the unpublished works of Demetrius of Rostov,” in: IX readings on the history and culture of Ancient and New Russia: Materials of the scientific conference, Yaroslavl September 25–27, 2014, Yaroslavl, 2016, 178–199. Fedotova M. A., ““Apology to quench the sadness of a person who is in trouble, persecution and embitterment...”: on the question of the author of the text”, in: Proceedings of the Department of Old Russian Literature, 64. St. Petersburg, 2016, 121–139. Fedotova M.A., “The word for the consecration of the Smolensk-Kornilievskaya Church: an unknown sermon by Demetrius of Rostov”, in: Communications of the Rostov Museum, 21, Rostov, 2016, 46–57. Fedotova M. A., “Works of Dimitri of Rostov about the holy passion-bearers Boris and Gleb”, in: Proceedings of the international scientific conference “Tenth Zagrebin Readings: To the 1000th anniversary of the repose of Prince Vladimir and the murder of his sons Boris and Gleb” St. Petersburg, October 29–30, 2015, St. Petersburg, 2016, 140–158 (https://vivaldi.nlr.ru; last access: 06/21/2018). Shlyapkin I. A., “On the time of the transubstantiation of the holy gifts. G. Mirkovich. Vilna. 1886”, in: Journal of the Ministry of Public Education, 245, 1886, 157–161. Shlyapkin I. A., St. Demetrius of Rostov and his time (1651–1709), St. Petersburg, 1891. Shokarev S. Yu., “Sources on the history of the necropolis of the Simonov Monastery”, in: Studies on source studies of the history of Russia (before 1917): Collection of articles, Moscow, 1998, 30–52. Eding B. Rostov the Great. Uglich. Monuments of artistic antiquity, St. Petersburg, [B. G.]. Yankovskaya L. A., “The Life of St. Sergius of Radonezh in the processing of St. Demetrius of Rostov”, in: History and culture of the Rostov land. 1992, Rostov, 1993, 10–25. First published in 1707, then in 1714 and 1717, it was included in the “Search for the schismatic Bryn faith” (Part 2, Chapters 18 and 19) [Search 1745]. “Rozysk” was reprinted many times: Moscow, 1755, 1762, 1783; Kiev, 1748, 1776. Novikov republished “Diariush” as a separate book in 1781, and in 1791 he published it again in the second edition of “Ancient Russian Vivliofika” [Day Notes 1791]. The author of the entry is Diomid Ivanovich Karmanov (1740–1795) – writer, amateur archaeologist, “public” notary of the city of Tver. According to B. Eding, “veneration of the saint became very widespread among the St. Petersburg and Moscow nobility, who, perhaps, wanted to see in the example of Demetrius the possibility of holiness in the new culture of Russia” [Eding, [B. g.]: 129]. The presentation of Tatishchev's biography is based on the following works: [Dolgorukov 1855; Tatishchev 1900; Klokov et al. 2015; Shokarev 1998]. See also: Syn. type10018. In her Catalog, A. A. Guseva provides information about the selling price of books: “[... on white paper in six books 5 rubles or 5 rubles 10 kopecks in notebooks, 7 rubles 40 kopecks or 7 rubles 50 kopecks in “French” binding, in three books 6 rubles 20 kopecks or 6 rubles 50 kopecks; on “gray” paper in six books 4 rubles in notebooks, 640 kopecks in binding, three books 520 kopecks.” The Holy Governing Synod in the Moskovskie Vedomosti also first announced the release of the publication, and then announced its sale in the shop of the merchant Semyon Ivanov. Corrective copies of books are stored in RGADA (BMST 6469/4750) [Guseva 2010:81–83]. Tatishchev writes that in total he received 2300 books, and 2400 were printed. This discrepancy is apparently due to the fact that a certain number of books, as indicated above, were transferred to members of the imperial family. This refers to the “Collection of Various Instructive Words” by Gideon Krinovsky (see about him: [Razdorsky 2005]), published in 1760 in two books and, probably, also not sold out for almost 30 years [Guseva 2010:70]. A. O. Krylov indicates, unfortunately, without citing sources, that Tatishchev took the last copies only in 1799, paying 772 rubles as interest [Krylov 2014b]. The manuscript was indicated to us by E.I. Kislova. In fairness, it should be noted that in the Uvar183 manuscript it reads “Adoration of the Icons of Saints,” but it has marginalia on the fol. 210v.: “The Most Reverend Stephen, Metropolitan of Ryazan.” See [Fedotova 2015] for more details. Some texts have already been published by us: Homily on the transfer of the relics of the holy martyr Demetrius Tsarevich, Homily on the memory of Leonty, Bishop of Rostov, Homily on the consecration of the Smolensk-Kornilievskaya Church, Teaching on the day of the holy passion-bearers Boris and Gleb [Fedotova 2014, 2016a, 2016c, 2016d].