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It is called Murin because it was black in appearance. At first he was a slave, but, driven away by his master for some guilt, he joined the bandits. After some time he repented, left the banditry and his comrades and, coming to a deserted monastery, began to live in labor and obedience to the abbot and brethren. Many other robbers, hearing about Moses, that he repented and began to work and strive in the monastery, gave up robbery and underwent monastic obedience. At first suffering from lustful thoughts, Moses went to Abba Isidore and asked for instructions. Having received them, he shut himself up in his cell and remained in fasting, prayers and labors; then, on the advice of his mentor, he began to study all-night vigil and stood in prayer all night. The head of the country, wanting to see Moses, about whom he had heard a lot about his virtuous life, arrived at the monastery. Having learned about this, Moses fled from the cell and met the servants of the chief who asked: “Where is the cell of Abba Moses”? answered: “What do you need this madman, a hypocrite and a bad life?” They were surprised and passed by, and only then everyone realized that, avoiding human glory, he spoke of himself in this way. But he was both hospitable and compassionate. Having spent many years in constant exploits, St. Moses was awarded the priesthood. When they began to vest him at the dedication, the bishop ordered him to be driven out of the altar; and when he reproached himself and not others, he was again called and consecrated. Around 440, nomadic barbarians devastated the monastery and, in addition to six other brothers, killed Moses, who was 75 years old. † On the same day, the memory of the Pechersk saints resting in the Feodosieva Cave On August 28, the Kiev Lavra commemorates all those who rest incorruptibly in the Feodosieva Cave. Nowadays 46 incorruptible relics of God’s saints rest openly here. Kalnofoisky (1638) shows 33 saints in the Theodosius Cave; and in Gerbinius (1674) - 37. - Little Russian news “about the lives of the saints, in the cave of St. Theodosius of the rest,” speaks of 40 saints. Thus, from time to time the relics of saints of God were revealed 237 - The Little Russian description of the saints, as can be seen from its content, was written after Herbinius’ description, around 1678 238. But even after that, a cave with a plaque was discovered, where the relics of the holy martyr Lucian rested. According to the RCP. The saints of Moscow are indicated in the Kyiv caves and such saints, about whom neither the Little Russian news nor the current description of the caves speaks. This means that their relics were once known, but then hidden by changes of time, as is revealed when reviewing the relics indicated by Kalnofoysky and Gerbinius 239. According to the monuments we indicated, we see in Theodosius Cave a) Saints: Hilarion of Kyiv, Amphilochius of Vladimir, Theophylos of Novgorod. M. Hilarion, as the first Russian cave explorer, had a preferential right to rest in a cave and, moreover, in the Feodosieva Cave, since there was also Hilarion’s Cave, which was part of a general, multi-cave cave. In addition, he is not only called a saint according to the inscriptions of his works 240 and in the power book 241, but is known among the Kyiv ascetics of the RKP. Saints, where it is said (according to one list): “it was laid down in the Pechersk Monastery.” In the RKP. In the catalog of saints we read about him: “he was founded in the Pechersk Monastery and the extreme for the sake of his virtue became holy and a wonderful miracle worker” 242. Meletius Sirig sings: “Michael, Hilarion, Peter - the divine hierarchy”! And Herbinius’s Kiev patericon says: “We rejoice about our planet Venus, about the philosopher Hilarion, who, even before the appearance of the Russian sun Anthony, dug a cave in Berestovo, in which he lived piously and rested” 243. Blessed Simon wrote to Polycarp: “you yourself read about Metropolitan Hilarion in the life of Saint Anthony, that he was tonsured by him and thus was awarded the priesthood” 244. - According to the news of Rev. Nestor we know that Blessed. Hilarion performed priestly service at the church of the princely village of Berestov, where there was a palace. Prince I, where, following the example of his father, the blessed Yaroslav loved to live, enriching the apostolic church with his gifts; Hilarion was known then as “a good and bookish man, and also a faster.” Having dug a small, two-story cave in the Dnieper mountain, he labored here in solitude in fasting and prayers - serving in the court Berestovsky church, he retired from the noise of everyday life into his cave, for prayers and contemplation of God 245. He received monastic vows from Anthony, probably shortly before becoming a priest. He himself says in his confession: “I am also Presbyter Hilarion” 246. When Metropolitan Theopemptus died († 1049): Grand Duke Yaroslav appointed the pious and enlightened Hilarion to the see of Metropolitan of all Rus'. The modern chronicler does not say for what reason Yaroslav did not send Hilarion to Constantinople for initiation, as previous metropolitans were ordained. It is likely that a cooling towards Constantinople, aroused by the cruel actions of the Greeks with Russian captives 247, was involved in this. – They could not help but participate in the turmoil that the pope was then causing in the Eastern Church, arousing distrust of St. Michael Cerularius 248 . Be that as it may: blessed. Hilarion was installed as metropolitan in Kyiv by a council of Russian archpastors. “By the grace of the man who loves God, Presbyter Hilarion, by his will, was ordained by the pious bishops and enthroned in the great city of Kyiv, apparently to be a metropolitan, a shepherd and a teacher in it. Bysha si in l. 6559 (1051), ruling noble kagan Yaroslav, son of Vladimer.” – This is what Hilarion himself says at the end of his confession 249. Early news shows that Hilarion, ordained according to the ancient rule, sought and received confirmation for himself in the rank of metropolitan from the patriarch 250. And the quoted words from the confession of Metropolitan Hilarion make it clear that the dedicated metropolitan wrote and sent somewhere his confession and trace. confirm the news of the new metropolitan's relationship with the patriarch. – During the reign of Hilarion, brilliant church events occurred in the Russian Church. In his time, the chronicle says, “the Christian faith began to be fruitful,” that is, to bear fruit in the consciousness and life of the people. In his time, spiritual enlightenment began to flourish - church schools multiplied; During his time, sincere piety flourished. The organization of church services dates back to his time. He consecrated the church in. m. George, which remained unfinished for several years, and established celebrations throughout Russia. m. George November 28, 251. Blessed. Hilarion well understood and felt the needs of his great flock, and his living love for his homeland found means to satisfy them. It is not known for certain when his blessed death followed, probably not before 1066 252. According to his writings, he remains forever an unforgettable teacher of faith and piety. His teaching on law and grace, praise to Kagan Vladimir, confession of faith and instruction on life 253 are brilliant monuments of his living piety, bright mind and deep knowledge of the faith, living eloquence and strong feeling. The doctrine of the old and new law shows that at that time there was a need to speak against Judaism. It makes it clear that the preachers of Judaism, unsuccessful under Vladimir, did not abandon their hopes for success under Yaroslav: of course, their successes among the Kasars deceived them too much. From personal relations with Jewish teachers in Russia they knew about their cruel opinions about Christianity - this is what Hilarion’s teaching shows. The blessed teacher shows the superiority of Christ's grace over the law, primarily through the typical story of Hagar and Sarah; then he reveals the global significance of Christianity and the local, temporary significance of the Law of Moses. “The Law existed before, but it rose for a short time and passed away. The Christian faith, although it appeared later, became more than the law and spread to many languages. The grace of Christ filled the whole earth and covered it like sea water. Everything, leaving behind the old, which has become corrupted due to the thinness of the Jews, holds on to the new... Formerly in Jerusalem alone there was a place for the worship of God; now the Holy Trinity is glorified throughout the entire earth and receives worship from all creation: small and great glorify God.” Then the main idea of ​​Christianity is presented - the union of divinity with humanity, and the blindness of the Jews, who did not understand the divine greatness in Jesus Christ and the teachings of the prophets about the Messiah, is exposed. Finally, the idea of ​​​​the universal significance of Christianity is presented in application to the Russian people, and it is shown what high benefits Christianity brought with it to Russia. “We are no longer without hope, but hope for eternal life; We are no longer building churches, but we are building churches of Christ; We do not slay each other as a sacrifice to demons, but Christ is slain for us and crushed as a sacrifice to God and the Father; we no longer eat the blood of victims and perish, but we eat the most pure blood of Christ and are saved... We were blind, not knowing the true light and wandering in the darkness of idolatry; we were deaf, not hearing the saving teaching; but God had mercy on us and shed the light of knowledge on us.... We were previously like beasts and cattle, we did not know how to distinguish between our right hand and our left, we were attached to earthly things and did not care at all about heavenly things: but the Lord also sent us commandments that lead to eternal life.” “Praise to Kagan Vladimir” is an animated depiction of the merits and virtues of St. V. K. Vladimir, the enlightener of Russia, ending with a prayer for Russia. In the “confession of faith” Blessed. Hilarion expounds his concepts of the dogmas of faith. More extensively than others, he expounds the dogmas about St. Trinity and the Incarnation of the Son of God; in short, he talks about the future judgment and resurrection, about the veneration of icons and saints. “I believe,” he says, in one God, glorified in the Trinity, the unbegotten Father, without beginning and without end, the begotten Son, but also without beginning and without end, the Holy Spirit, who proceeds from Father and is manifested in the Son, but also without beginning, equal to the Father and the Son.... So I believe and am not ashamed, he says. “In conclusion, I confess before the nations, and I am ready to lay down my soul for the confession.” The edifying “word of St. Hilarion, Metropolitan of Kyiv,” placed in the prologue 254, is offered here in full 255. I pray you, brothers and sisters, take care of the eternal bright life that the Lord, in His mercy, gives us freely; and from the pleasures of this temporary life we ​​will distance ourselves as from poisonous snakes; don't touch them. The Lord has prepared life for us in heaven and is calling us. And we, pleasing our body with sweet foods, drink, sleep, lusts, criminal habits, living in a relaxed manner, renounce the heavenly kingdom and the one that calls us to it. He prepared marriage for His Son, that is, the heavenly kingdom, and sent to call His servants (Matthew 12:2), that is, He sent prophets, apostles and martyrs. But we refuse and say: “I have bought a wife, I cannot go,” and again: “I have bought oxen, I am going to tempt them,” and again: “I have bought a village, I am going to spy it out” (Luke 14:18-20) - and with other deeds of this life we ​​renounce eternal life - don’t we hear that the Lord says: do not worry about the morning, what to eat or drink, or what to wear. Look at the birds of the air, how they sow, how they reap, how they gather into the barn; look at the flowers of the field, how they grow and do not labor (Matthew 6:34, 25, 26)? Hearing this, brothers, let us wake up as if from sleep and walk along the narrow path that leads to the kingdom of heaven. Let us give our body, ours, to work, to fasting, to prayer, to abstinence, to prostrations. The kingdom of heaven struggles with needs and those who force themselves take it (Matthew 11:12). Why don’t we feel sorry for ourselves when, through our laziness, we deprive ourselves of eternal life? Let us force ourselves, brothers, for this short time. Even if we burn in fire; but even this would only be until death. Why do we please this clay body? If you knew heavenly life, you would say - let us burn in fire, if only we could reign there with the Lord in great glory, forever. But I don't call you to burn. No, but let us labor and dry up our bodies. The Lord said: “Unless a grain of wheat falls on the ground and dies, it remains alone” (John 12:24). He clearly told those that if bodily lust does not die, it cannot bear spiritual fruit. He who does not love his soul “will find it in this life” (John 12:25). Hearing this, let us strive. Will you say: we are weak? But just start, make the beginning of the feat according to your strength, as much as you can, and God, seeing your feat, will give you help as a doer of good. Let us not put off the feat. How long is our life? 50 or 60 years, and already many 100. How much work do we have to do? Meanwhile, we will reign there in heaven. If here we begin to eat and drink sweetly and fulfill the lusts of the flesh uncontrollably, we will be tormented there forever. So let's take care. We are called by Christ Himself, not a man, but the King of kings and Lord of all. Let us bow our minds to him, let us live God-wise, in fasting and prayer, in work and singing, crying over our sins, always having the day of judgment before the eyes of the Lord. Let us not weaken as we have begun. The Lord said: whatever I find you in, that is what I judge. Let us take this word to heart, so that we may not weaken in death. We do not know when the hour of death will come, snatch away an unprepared soul, and condemn it to eternal fire. If death finds us in repentance, then, having rid ourselves of everything bitter, we will receive the promised benefits.” This is what the holy ascetic teaches. About Saint Amphilochius, Bishop of Vladimir of Volyn, whom the RKP. calendars are placed among the holy ascetics of Pechersk; the chronicles only tell us that he was consecrated in 1105 and died in 1122 256. One list of calendars says that “St. Amphilochius - died in the cave.” Theophilus, who rests in the Theodosian Cave, is called the Moscow bishop by Kalnofoisky. This is the Novgorod archbishop, for whom the rank of archbishop was the cause of nothing but sorrow. He believed the beginning of monastic life was in the Oten monastery and under St. Jonah he was a protodeacon and sacristan of the department. After his death, by lot (November 15, 1470) he was elected archbishop. Monk Pimen, who was the housekeeper and had managed to enrich himself at the expense of the archbishop's treasury, strongly coveted the same honor. He joined the dissatisfied party. prince and announced to his friends: “send me to Kyiv, I agree to accept ordination from Gregory.” But the unscrupulous flatterer of human weaknesses soon lost everything: he was caught stealing the archbishop's treasury; he was robbed and driven out of the city. They sent to Moscow for permission for Theophilus to appear for dedication to the metropolitan 257. Soon afterwards strong unrest began in Novgorod against the. prince In vain did the “Reverend” Theophilus persuade the restless seekers of vanity to come to their senses. Bearing in mind everything that was happening then in the Polish kingdom with the Orthodox, by the grace of the ultra-papist party, one had to be in Novgorod either too carried away by earthly calculations and cold to heaven, or completely blind to the state of affairs, in order to desire the subordination of Novgorod to the Polish king. – And yet Novgorod, at the request of selfish people, entered into an agreement with the Polish king. Theophilus wanted to retire to a monastery: but he was kept in the archbishop's house and forced to take part in this agreement; it meant a lot to the conscience that the agreement insisted that the Orthodox faith remain inviolable in the Novgorod possessions and there would be no churches here at all; about the very consecration of the archbishop it is said that he will be consecrated anywhere in Novgorod. Thus, Theophilus did not want to sever ties with the Moscow Metropolitan, a faithful guardian of Orthodoxy 258. M. Philip more than once sent written admonitions to Novgorod to sever ties with the king 259. Novgorod decided to go to war with V. prince, while at the same time a terrible fire destroyed many houses, 8 churches and even quite a few people. The Battle of Shelon (July 14, 1471), in which the archbishop’s regiment, according to his instructions, did not take part, ended in favor of V. prince Theophilus forced the Novgorodians to ask for mercy from the Orthodox sovereign and an agreement was concluded with him 260. In December, Theophilus was ordained archbishop in Moscow and begged from V. the prince's freedom to 30 famous Novgorodians captured 261. The archpastor then peacefully occupied himself with church affairs and visited Pskov for ordinary court matters 262 . In 1475, John was informed about the injustice of the Novgorod dignitaries; the accusation, unfortunately for Novgorod, was fair; The archpastor appeared twice to V. to the prince with a petition for mercy towards the guilty. John III showed some leniency 263. But in 1477, the Novgorod nobility, according to their calculations, themselves provided the Moscow Grand Duke with reasons to demand more from Novgorod than he had previously demanded. Some of the nobility, after coming to Moscow to demand justice against their enemies, arranged matters in Novgorod in such a way that two veche officials came to Moscow - recognizing John as the sovereign of Novgorod. With such unrest, they demanded that Novgorod renounce all its ancient rights. – And indeed, the old order of affairs in Novgorod was no longer in agreement with the changed position of Russia. Blazh. Theophilus saw this, but many in Novgorod did not. The archpastor put in a lot of work to ensure that, as in. The prince softened his harsh demands, and Novgorod was not too insistent on his outdated rights; he appeared to the city more than once. to the prince with requests for Novgorod. John made some concessions, but not important ones. Novgorod dared to again enter into relations with the king, and Theophilus, by the rank of Archbishop of Novgorod, was involved in this matter. John (1478) entered Novgorod with troops; the Novgorod department was deprived of many villages and property collected over centuries; then they forced Theophilus to renounce the administration of the diocese by letter, and for about three years he lived in the Chudov Monastery, first in close confinement, then sick 264 . On the cave board that covered the relics of the blessed one. Saint, the following was written: “When Theophilus was lying sick in the Chudov Monastery: the Novgorod Bishop Niphon, resting in the nearby caves, appeared to him and reminded him of his promise to worship the Pechersk monks. He went to Kyiv and was already approaching the Dnieper, when his illness intensified and he received a revelation that although he would not reach the caves alive, his body would rest in them, and this came true” 265. Kontakion to him: “For truly, according to his name, the life of the God-loving Saint Theophilus, the Reverend, I will observe, Christ the Savior appeared to you, promising you eternal life and his kingdom, in which you rejoice today, do not forget us your servants.” b) Of those who have died in the rank of priesthood, those who now openly rest in the Theodosian Caves are: Abbot Pimen the Faster, Ignatius the Archimandrite, Hieromonk Euthymius, Pankratios the Hieromonk and Recluse, Lucian the Hieromartyr and Confessor Pamvo. In the RKP. The calendar also mentions the Monk Timothy the Abbot, St. Akindinus Archimandrite, and St. Dosifei Archimandrite. Abbot Timofey in 1127 was the predecessor of Pimen and the successor of Prokhor. In 1130, he overlaid the shrine of Theodosius Ave. with silver and gold, for which the Suzdal thousand Yuri Simonovich sent 500 hryvnias of silver and 50 hryvnias of gold. Pimen the Faster was abbot from 1132 to 1141. St. labored under him. book Saint, St. Spyridon and Nikodim; He accepted Spiridon into the monastery. - About his monastic journey, the ancient news says: “I smelt this grace, and once a thousand days (a week) I ate little, and constantly performed monastic obedience, and never became weak from fasting, and carried small things in the mounds and carried firewood on myself, and every other day I stood in prayer.” Kalnofoysky refers to it this way: “the bones of St. monk Pimen" 266. Rev. Archimandrite Dosifei was the first to bring to Russia with St. mountains of Athonite rite of singing twelve psalms and wrote an answer to the questions asked of him about the life of the Athonite monks, which partially survived in manuscripts. since the use of the order of the 12 psalms is already mentioned in the letter of Simon to Polycarp: then Rev. Dosifei should be recognized as the predecessor of St. Akindina. It is not known when he adopted the name Theo Dosius, whether in the small or great schema; only in his edifying narrative about the life of the Athonite people, according to the lists, he is called either Dositheus or Theodosius. “Novices,” the monk says here, live (on Athos) according to the will and blessing of the elder. And the brethren who live separately in their cells adhere to the following rule throughout their lives: every day they read half of the psalter and perform 600 prayers: Lord Jesus Christ! If anyone wants to add: it is in his will. In addition, they count from 300 to 500 bows. But every hour, sitting, walking, lying down and doing handicrafts, they incessantly say with heartfelt sighing: Lord Jesus Christ! Those who cannot read and write perform 7,000 Jesus prayers, in addition to bows and church rules. And for those who are weaker, there is an easier rule. The elderly are more required to perform the Jesus Prayer and pay mental attention, and bow according to their strength. The Svyatogorsk people are very fond of silence for God and avoid rebellion and worldly conversations. For God’s sake, tell the other brothers who ask: while the holy fathers in Rus' are in the habit of reading the entire psalter during Lent and other fasts, the Holy Mountain residents do not live like that: they adhere to one rule throughout their lives. Every brother must have an iconostasis or cross in his cell and follow the rule in front of it. Those who cannot read must serve through handicraft, obedience to service, with the cutting off of their will” 267 . According to the chronicle, Blessed. Archimandrite Akindin in 1231 was at the consecration of the Rostov bishop Kirill 268. Blazh. Simon Bishop calls him a “holy man.” His zeal for spiritual life is evidenced by the fact that he ordered the pious and observant Polycarp to describe the life of the Pechersk ascetics, in memory and edification of the monks. Polycarp, as he himself says, fulfilled this blessed will. abbot "in the 15th year of his abbess". since Polycarp notes with sorrow that 160 years have already passed since, after the chronicler Nestor, no one wrote about the Pechersk ascetics, and St. Nestor wrote about the blessed fathers in the chronicle under 1074: then the 15th year of Akindinov’s abbess falls in 1234, his first year in 1219, and Akindinov was the successor of the blessed one. Dosithea - Theodosius 269. St. Lucian the presbyter, “having lived a pious life in the priesthood and monastic life,” suffered martyrdom during the invasion of Batu in 1239 270 . Like St. Lucian suffered torment for his faith. Pamvo. According to ancient news, Pamvo “caught in monastic obedience from the Pogians, suffered a lot from them, not wanting to deny Christ, he told them, “Your gods are curses, but I believe in Christ the true God, who created heaven and earth; He and I will deliver from your hands. The angels deigned (freed) him from his bonds and seated him healthy in his cell.” Troparion to the venerable one: “Having firmly restrained yourself through unslothful obedience and rejection of your will, you gave yourself up to torment and wounds for Christ: from Him, most honorably Father Pamvo, having been married, prayed for our souls.” According to this news, Rev. Pamvo, not mentioned by Polycarp, suffered for his faith from the pagan Tatars. In all likelihood, this was in 1240 - when the monks, having locked themselves in caves from enemies, were forced to send Pamva for food; no matter how great the danger, Pamvo took upon himself the task of obedience, but was captured by the Tatars, who subjected him to torture. Miraculously freed from death, he rested in seclusion in 1241. Rev. Ignatius, from 1435, archimandrite of the Lavra “for his holy life,” says the ancient news about him, “received from God the gift of miracles,” with his prayer he healed many sick people, “whoever was given a prosphora consecrated in his service, received healing.” Kontakion to him: “passing, all-blessedly, in virtue from strength to strength and exalting all those who are with you, you served Ignatius and pleased everyone - thus you were chosen by everyone in the house of the Mother of God to be an elder and leader, in which you pleased the Lord more than the Lord, having shepherded His good flock; pray for us, your children" 271. About Rev. Euthymius the schema-monk Hieromonk Kalnofoysky writes that with his belt cross those who come to it are blessed and some sick people receive healing; av rkp. in the calendar he is called a hieroschema-monk and a man of silence 272. According to an ancient note, “having worked in the schema, I have never been with anyone, no matter how small or big, except for prayer in the church and in the cell; he is greedy for food (no food), which was crushed by fire, and did not eat except for the harsh potion.” Rev. Pankratius the priest and wonderworker, says the same note, healed the sick with prayer and fasting and anointing with oil and, working tirelessly for his salvation, pleased the Lord. Kontakion to him: “You appeared great in fasting, but you showed yourself specially among priests and in working miracles you appeared glorious, sacred Father Pankratius; Thus we honor and please you.” Of the deacons now openly reposing: Aquila, Macarius and Martyrius. According to an ancient note “Rev. Akila not only never tasted tasty food, seasoned or boiled, but also ate little of the harsh food; his food was prosphora, eaten once a week.” The kontakion also says that during such a fast, “he was steadfast in prayer vigils.” Rev. Macarius, being a sick child, was promised to God if he recovered, and upon recovery he was given to the Pechersk fathers; trained in the monastery in everything good, he was awarded monasticism and deaconry; In this rank he served God even more diligently with fasting and prayer and was honored with the gift of miracles. “Martyrius the Deacon,” according to ancient news, “was awarded the deaconate and the gift of miracles for his great purity and fasting deeds. For whom he prayed while standing on the pulpit, he asked for what he needed, either health or a good thought; He was afraid of demons from afar, and drove them away with prayer; after long exploits and labors, he moved to God, whom he served.” Kalnofoysky wrote: “the body of St. monk Martyrius the deacon, who still rests in his surplice.” c) Venerables rest in the name of the miracle workers. Agathon, Gregory, Hypatius and Moses. According to an ancient note by Rev. Agathon “for his fasting life was awarded such a gift that whenever he laid his hand on a sick person, he received healing; he also had the gift of prophecy and knew about the time of his death.” Lavra prays to him: “Blessed Agathon, beauty of fasters, not a false prophet, healer of the sick! Tell us, insensible, if there is any path of iniquity in us, and guide us with your prayers on the eternal path.” Food Rev. Gregory served uncooked grass all his life; he gave this herb to those who came to him and the sick were healed. “Rev. Hypatius the healer served the holy fathers during their illness; a man of prayer and a faster, he received such a gift from God that with the touch of his hand he healed the sick; and now whoever in illness comes to his relics receives healing.” Rev. Moses the wonderworker, wanting to present his body pure to God, tried to kill it in various ways: he wore an iron belt and an iron cross on his naked body, which he made for himself; For such exploits and labors he was awarded the gift of miracles. Kalnofoysky writes: “the two reverends, in St. in the spirit of the brethren, Martyrius and Moses were laid in one tomb, whole in their holy bodies.” Now they rest separately. d) In seclusion they acquired salvation: Rev. Athanasius, Anatoly, Cassian, Lawrence, Paphnutius, Shor, Sophronius, at Kalnofoisky and according to the RKP. Saints still Isidore. - Kontakion Rev. Athanasius: “Knowing the vanity of this world in vain, you turned away not only from your eyes, but also from everything else, reverent, having turned away, you shut yourself up in a dark cave, in which you labored for many times in prayers and tears and found endless joy in heaven, praying unceasingly for our souls.” According to ancient news, “the heavenly (spiritual) light of the luminary without a candle grants healing to those who come with faith.” According to the same news, “Rev. Cassian, a recluse and hardworking faster, through holy obedience forced the demons to confess that in the Pechersk Monastery there were many monks who could drive away demons, and that the demons were greatly afraid of the Pechersk saints.” Kalnofoisky says: “the relics of the holy monk and faster Cassian lie.” In Herbinius the Rev. Cassian is also called a faster. Rev. Troparion to Lawrence: “I shut myself up for the Lord’s sake in a dark cave, Rev. Father Lawrence, who has pleased Him for many years and His goodness in her, grant us also to close all evil feelings and turn away from the darkness of passions and receive the grace of the kingdom of heaven.” “Rev. Paphnutius the recluse,” according to ancient news, “having become a lawyer (monk) ... cried incessantly, remembering to himself that the hour would come when the soul and body would be separated; where will the angels be? Who will get the soul? and what decree (decision) will Christ make? Where can the soul get it, whether to heaven or to hell? In which I was kept crying right up to death, and while dying I saw choirs of angels who came for his soul and escorted him to heaven.” Rev. Piora troparion: “who, blessed Piora, has shut herself up in a dark place and is by no means able to see this light and all the things that exist in it, but today you have been granted the light that is not even in the evening, pray that we too be illuminated by the same light.” Kalnofoisky noted: “the relics of St. our elder and father Pior; only the legs are visible, and the rest of the body was covered with earth.” Rev. Sophronius the recluse, according to ancient information, read the psalter every day, always wore a hair shirt and also wore an iron belt on his body. Fasters: Benjamin, Zechariah, Zinon, Joseph; schema-monks: Silouan and Sisoi, in Kalnofoisky the elders: Eulogius and Daniel. According to the ancient news of Rev. Benjamin “was a great merchant. - That one hour in the church, listening carefully (attentively) to the piety (piety) of the church, he sensed this word from the psalm: destroy all those who say lies, took this as a memory, Movyachi: if the Lord God destroys those who say lies, then the merchants, for the merchants cannot get around without lies; and then, sensing the word that it would not be convenient for the rich to enter the kingdom of heaven, he distributed all his property to the poor and to the church and became a monk, pleasing the Lord God in fasting and prayers right up to death.” Kalnofoisky writes: “Holy Father Benjamin lies in a tarred log” 273. “Rev. Zechariah, a faster, decreed that “until he died, he would not eat anything baked, nor boiled, but only harsh yaren (grains of spring bread) and then only once a day, a little, after sunset, he ate, and so he became terrible to the demons, but whenever anyone remembered his name, they were afraid: he was often seen by angels.” “Rev. Zinon, a faster and a hard worker, many virtuous monastic feats of life, fasting, prayers, humility, obedience were pleasing to God.” Kalnofoisky wrote: “The blessed monk Zinon rested after his labors; lies in the body as a whole.” Rev. Troparion to Silouan: “For many, for the sake of abstinence and immeasurable fasting, you received the grace of miracles and acquired great boldness towards God, fasting beauty, Silouan, pray to Him, that He may give us peace and great mercy.” An ancient message says that since “the evil ones came to steal; He tied them with prayer, but they could not crumble (move) from the place after three days, and then, having punished them and brought them to repentance, he let them go.” According to the canon, Rev. Silouan “the zealot of cleanliness and the guardian of the garden, tatey - the fruits of those who want to color” tied. The Monk Sisoes the schema-monk, living in a cave fastingly, pacified his sensual passions with fasting and prayer; he found out; the day of his repose and now gives healing to those who come with faith. According to the RCP. Saints he was a canonarchist and of course before he accepted the schema. Rev. Joseph, sickly and ill for many years, promised to serve in the Pechersk Monastery until his death if the Lord raised him. God heard him and he recovered: having entered the monastery, he worked diligently until death, pleasing the Lord God with fasting and prayer and serving the brethren. The right hand of the deceased Rev. Joseph remains in the praying position: the first three fingers are joined together, the last two, ring and small, are bent to the palm. e) Canonarchists: Gerontius and Leontius, “in their youth they took monastic vows and lived pleasingly to the Lord God in fasting and prayer, becoming like the perfect holy father.” f) The reverend lived a wandering life. Ammonia, Mardarius acquired complete selflessness, Theodore was saved by silence, Paisius and Mercury lived in brotherly love. Rev. Ammonius, according to the kontakion, traveled a lot in his life. According to ancient news, “for the blessing of the abbot he went to the Holy Mountain and to Jerusalem, bowing to the holy places and being jealous of the life of the holy great fathers, and then returning, he lived so holyly (holy), for whom many took a model of the monastic life from old age.” Rev. Mardariy according to the RKP. to the calendar, “non-covetous,” according to the ancient inscription, “cellless.” From the time he became a monk, “he not only tried to maintain fasting, prayer and obedience, but taught himself to be completely unselfish, so that he did not want to keep anything in his cell except the clothes that he wore.” Rev. Daisius and Mercury “lived in brotherly love and asked the Lord that He would not separate them anywhere. The Lord gave them through their prayer: on earth they lived in the same cell and after death they were laid together, and in heaven they enjoy together the joy of Christ the Lord.” Love never dies, said the apostle. g) Hardworking: Arseny, Loggin the goalkeeper, Nestor the unbookish, Pavel and Rufus obedient. About St. Arseny, ancient news says that “he was never seen idle, but he always either prayed or performed monastic obedience; I never took food before sunset.” According to Kalnofoisky, “lies above another in the cave” 274. Rev. Loggin performed the obedience of the goalkeeper; “He had, according to ancient news, such a gift from the Lord that he knew the thoughts of people, with whom someone entered the monastery and with which they left; whomever he saw with evil thoughts, he reminded him to leave his evil thoughts, threatening him with the wrath of the Lord God” 275. Rev. Nestor, according to ancient news, “is not a bookish one, not the one that the chronicler wrote about Russia, but another; This one was unlearned and of a simple nature. Leaving the world and worldly worries, he served the Lord so fervently that, listening to pious teachings, he never dozed off, while praying he thought of nothing else but God and what he spoke with his tongue; Trying day by day to be the best, during his prayers he saw angels and Christ Himself, and recognized the day of his death.” Rev. The obedient Pavel, having taken on the monastic image in the Pechersk Monastery, meekly fulfilled the obedience that the abbot assigned him, and was never idle, during his free time from obedience he diligently ground with millstones, exhausting his body. Rev. Rufus obedient kontakion: “Your death is honorable, Reverend Rufus, before the Lord; You have led your honest and reverent life in holy obedience; “We honor you as a novice, an image and a mentor.” According to ancient news, while fulfilling obediences, he constantly cared about being the best. He died in seclusion. h) Prince Theodore and Titus the warrior also rest incorrupt 276. According to ancient news, “Rev. Titus the warrior, when his head was pierced during the war, came to the monastery; here he cried about his sins to death; before his death it was given to him to know that the Lord had forgiven his sins” 277. Prince Feodor Vasilyevich (not Danilovich) Ostrozhsky, according to the chronicles, diligently built and decorated Orthodox churches in Volyn, while papism tried to destroy them 278. A sincere Christian and a zealous son of Orthodoxy, Prince. Theodore was a courageous defender of the Orthodox against the violence of papism. When Jagiello, an apostate from Orthodoxy for Jadwiga, began to oppress St. faith and rights of the Russians: King Theodore, according to the modern Polish historian, “the bravest of all the princes of Lithuania and Russia and the most experienced in military affairs”, taking the side of the overthrown defender of the Orthodox Svidrigaila, in 1432 he defeated the Poles several times, took Smotrich and almost destroyed the Polish army. The following year he took Lutsk and Kamenets. – His victories forced Jagiell to protect the freedom of Orthodoxy by law, to equalize the Russian nobility with the Polish and to leave plans hostile to Orthodoxy unfulfilled. When is Jagiello? changed his attitude towards Orthodoxy, Prince. Theodore reconciled with Poland and, in 1435, freed from the hands of the cruel Svidrigaila, was showered with favors from Poland. In all likelihood, after the heated battle with the Tatars in 1438, when, according to a contemporary, “the flower of the Russian nobility fell,” Prince. Theodore retired to the Pechersk monastery and changed his princely mantle to monastic sackcloth 279. The ancient Pechersk news says about him: “having left the charm of this world and princely glory, taking upon himself holy monasticism, he labored hard for his salvation until his death”; According to the ancient kontakion, the former prince was distinguished by “humble obedience and silent life”: what a contrast with the previous, independent and noisy life! The original depicts him: “Rev. Theodore Prince Ostrozhsky - overseer; brada - finally, hair from the ears; there is a black hood on the shoulders; venerable robe; holds his hands on the cross near his heart" 280. Thus, we see that most of the saints resting in the Theodosius Cave, according to the clear indications of the monuments, belonged to the death of the 13th–15th centuries. After this, it becomes probable in itself that those whose time is not indicated either in cave notes or in chronicles belonged to the same time. This is also evident from the fact that none of those resting in the Anthony Cave completed their feat later than 1220, and none of those resting in the Theodosius Cave were described by either Simon or Polycarp. The Seer writes: “And I looked, and behold, a Lamb stood on Mount Zion, and with Him one hundred and forty-four thousand, having the name of the Father written on their foreheads. - These are the ones who did not defile themselves with their wives; for they are virgins; they follow the Lamb wherever He goes. No one could learn that song except these one hundred and forty-four thousand redeemed from the earth” (Rev. 14:1, 3, 4). “Where is the Lamb going,” says Blessed Augustine, is he going in such a way that no one else can go with Him but virgin souls? Where is He going? What are these dwellings of rest? These are places where pleasures are infinitely higher than the vain, tasteless, deceptive pleasures of the world. These are not even the places of peace that will be given to non-virgins in the kingdom of God. These are completely different homes. The joy of virgins will be Jesus Himself, joy through Jesus and in Jesus. This is a special kind of joy, not common with the joy of other saints. Other saints who do not follow the Lamb will see the companionship of virgins to the Lamb, but will not envy this: they will rejoice at their happiness. They will not sing songs, but will listen, and in the precious advantage that they will enjoy, they will find their joy.” † Repose of St. Savva of Krypetsky Blessed Savva of Krypetsky 281 first asceticised on Snetnaya Mountain in the Monastery of the Mother of God, near Pskov. Then he lived for some time on Tolva with the Monk Euphrosynus. Finally, he retired into complete silence, 15 miles from Tolva, into the Krypetskaya desert, which was then almost impassable. Here he settled alone on a hill, next to a small lake, now covered with mud; there were forests and mosses all around, where only bears and other wild animals lived; The hermit’s food was bread and water, and that in moderation, but on Wednesday he ate nothing; At the same time, he cultivated the land himself and ate his food from his labors. – In his life as a hermit, he suffered many attacks from unclean spirits, but he defeated them through prayer. After several years of his hermitage, zealots of desert life began to gather to him; they begged him to establish a monastery, and the church was built in honor of John the Theologian: but the hermit did not take over the monastery, but entrusted it to Cassian to manage it. Due to the high life of the founder, the monastery soon gained fame. The governor of Pskov, Prince Yaroslav Vasilyevich Obolensky, especially often visited Savva’s monastery and did charity to it. Once he was approaching the monastery together with his sick wife. Savva sent to tell him: “The old man, sinful Savva, tells you, prince, do not enter the monastery with the princess; We have a rule here - wives should not enter the monastery; if you break your father’s commandment, your princess will not receive healing from God for her illness.” The good prince asked the elder for forgiveness that, out of ignorance, he wanted to violate the charter. Savva went out of the gates of the monastery, there a prayer service was performed by the brethren, after the prayer service the princess at the feet of the monk asked for his prayers; making the sign of the cross over her, he said: “In the name of the Father and the Son and the Holy. Spirit, prayers of St. John the Theologian, be healthy and do not sin.” And the princess was healed. The grateful prince ordered the construction of a 1,400 fathom long bridge across the mosses and swamps to the monastery of Savva, and this bridge is still called Yaroslav. Based on the conviction of the good prince, Pskov issued (1487) a land deed for the monastery 282 . Many from Pskov came to the strict elder for their edification. He freely offered cures for the ailments of that time to the laymen who visited him. He taught them to observe purity, reminding them of the apostolic judgment against those who defile the body. He told nobles and judges not to feed at the expense of the poor and to observe the truth. He admonished the rich “not to think highly of themselves and to put their trust not in uncertain wealth, but in the living God, who richly gives us all things to enjoy,” so that they “do good, be enriched by good deeds, be generous and sociable” (Tim. 6:17, 18). He often reminded the rich and the poor to avoid quarrels and enmity, which were harmful to earthly happiness, to preserve love and peace and to cover the mistakes of others with leniency, so that we too would be forgiven. And then, when enough brothers and enough money had gathered at Savva’s monastery, there was nothing in Savva’s cell except two icons, a mantle and a matting on which he lay down to rest. He taught the same poverty to the brethren. He introduced a strict dormitory system in the monastery, so that no one had any property. He who loves this world does not have the Father’s love, he said in the words of God’s revelation. He commanded his monks to cultivate the land with their own hands, which was and is preserved to this day in his monastery. At another time, he said to his brothers: “Why do we call the ancient ascetics our fathers, when we do not live their lives, as children should.” They were homeless, beggars, spent time in dens, in deserts, and for the Lord with all firmness they subdued their flesh to the spirit, they knew no rest either day or night. Let us love, children, the good Lord, he also said, not only with sounds and clothing - we will show our love for Him, but with deeds: love for each other, tears, fasting, all abstinence, as the ancient fathers did. Rev. Savva, through his life and instructions, instilled strict asceticism in his monastery 283. His peaceful death followed on August 28, 1495. The Krypetsk hermit was tall, with a hair gray as snow, round, thick and not very long. In this form he appeared to the monk Isaiah in 1547, when, on the occasion of the construction of the church, they were looking for his relics and did not find them. - Sitting on his tomb, he said: “I am the sinful Savva, the head of this monastery, who endured many sorrows in this place for the Lord; the time has come, as God pleases, for my relics to be known.” The relics were found and the cathedral established to celebrate the memory of St. Sava 284. Of the saint’s afterlife miracles, three are especially remarkable. Once a gang of robbers approached the monastery at night to rob it and kill the monks. But in the monastery they saw among the people a splendid old man, who, holding a staff in his hand, said menacingly: “You want to rob and kill; go away and repent, so as not to be the same; if not so, it will be bad for you.” In the morning we learned that no one had been or walked in the monastery at night. This shocked the leader of the gang so much that he, having told everything about himself to the abbot, remained to live in the monastery. Prosviryak Patermufiy, who was suffering severely from a fever, strongly begged the monk for help, revealing that he had been working in the monastery for 25 years. In a dream, the monk appears to him and says: “Why are you bothering me?” Then, taking him by the head, he says: “in the name of the Father and the Son and the Holy One.” Be healthy in spirit and save your soul.” The sick man was healed. The monastery servant Ivan Doina suffered greatly from fever. A tall old man with a thick and gray beard appears not in a dream, but in reality, and taking the sick man by the head he says: “John! Be healthy, serve faithfully in my monastery and sin no more, so that no greater misfortune happens to you.” The patient felt as if his skin had been removed from head to toe. – He recovered 285. When comparing the view of the Feodosieva cave near Kalnofoisky with the view of Herbinia (Kiowia subterranea, lenae 1675), it is revealed that the line of the cave in the southwest, after 1638, was somewhat changed and no doubt due to the earthquake, which caused damage especially in the Varangian cave, which went south from the southwestern corner of the present Feodosieva cave. – When repairing the damage to the cave, the relics of some saints were placed in other places; – it should be added that Gerbinius’s drawing of the cave shows several nameless relics. Of course, the names of the saints were found later - from synodics and other records. This scripture with kontakions and troparia was recently published in the book: “short stories about the life and exploits of St. fathers of distant caves,” R. 1862. The publisher believes that “the description was compiled at the same time as the kontakion and troparia, which he recognizes as the author of Meletius in Sirig. It is impossible to agree with the idea of ​​his “description” time, both due to the number of saints described, and because Gerbinius does not have even a hint of this description. The Little Russian description is important because it was taken from ancient inscriptions that were on the boards covering the caves with the relics. Six of these boards are still intact and their Slavic inscriptions say the same thing about the six cave dwellers that we see in the Little Russian descriptions. The canon of the monk of the distant cave (K. 1855) was written later than the troparions and kontakions, and it is less important for history. Kalnofoisky shows in the Theodosius Cave the relics of: the recluse Isidore, the elder Eulogius and the elder Daniel; but now they are not visible. Russian envoy St. places 1634 Vasily Gagara abbot: “he walked through a lot of Polestinsky land, Georgian - and Ethiopian - and Mutyansk and Serbian - and nowhere did he find so many holy relics of miracle workers that in Kyiv in the caves of many saints in the flesh they rest incorruptible, from God respect, miracle workers for 200; and other only relics lie, and more than one thousand Saints say those things.” - Tale. Russian people, ed. Sakharova, 2, 4, 121. Add. to creativity dept. 2, 219, 293. Catalog novgorod. sofa b. No. 203. Fatherly calendar of 1718 Kiowia Subterranea p. 112. Iense 1675. Little Russian news says: “Rev. Hilarion the schema-monk had such abstinence, even though he ate little a thousand times a week, he was jealous of the reverend. Theodosius, for he was also his partner, and did many prayers and supplications day and night with kneeling and tears, he pleased the Lord God.” – And unfortunately, the cave board with the inscription covering the relics of the schema-monk Hilarion has not been preserved in order to judge whether the Little Russian news about the schema-monk Hilarion added anything of its own. Be that as it may, it is impossible to see in Hilarion of the Theodosius Cave that novice of Theodosius Hilarion, who is mentioned in Nestor’s Life of Theodosius. a) Hilarion of Theodosius’ Life is a novice, not a schema-monk; b) M. Hilarion had, as we said, special rights to rest in Theodosius Cave; there is no reason why one novice of Theodosius was left in the Theodosius Cave, while the ascetics contemporary with Anthony and Theodosius rest in the Anthony Cave; – c) according to the RCP. the calendar is shown in Kyiv between the saints, Metropolitan. Hilarion, but no other Hilarion is shown. d) The reviews of the patericon and Sirig are clear. Simon's message in memory. XII century p. 256. Simon uses the word “priesthood,” but when compared with Nestor and from the connection of thoughts, it is clear that he means priesthood. Add. to creativity father 2,255. Gieseler Kirchegesch. B. 2. Th. 1. S. 342. Add. to creativity Father 2, 287, 288. 255. Read. total ist. 1848 Konissky about the union, in Reading. total nst. 1846 p. 7. Sob. l. 1, 69. 247. 248. According to the month, the consecration of the St. George Church was supposed to be in 1045. But this is a mistake: “and sanctified by Metropolitan Larion,” says the prologue of the 14th century. ist. rus. cer. 1.149. 150. In Kievlyanin on 1850, pp. 66. 67. a legend was printed - an ancient prologue. Novgr. 2nd summer under 1055 he mentions M. Eufrem (collection l.3:122); but it was compiled in the 16th century. and therefore does not have the right to complete trust in himself. According to Nestor's life of Ave. Theodosius in 1068 we see the metro station of George (historical Russian church 1. 198). And so it is probable that St. Hilarion followed in 1066. One list of Saints says: “reposed in 6579 (1071).” But this is not true. Ed. in arr. to creativity dept. 2. Word ed. in arr. to creativity father 2, 293–295. with RKP. XIV century It’s the same according to the RKP. XIII century ed. in Izv. acad. 5, 223. 224. We will follow the latest edition in our translation. Collection l. 1, 119. 128. II, 9. 287. 292. VII, 20. 24. Nikon. l. 2, 38. 54. East. ak. 1. No. 279. Collection. l. 3, 141. 4, 235. 236. 6, 191. Step. book 2, 102. Act. E. 1. No. 87. Step. book 2, 106. East. ak. 1 No. 380. 281. Step. book 2, 106–107. Ak. E. No. 90. 91. 92. 93. Collection. l. 3, 142. Karam. 6. pr. 66. Step. book 2, 108–116. Collection l. 3, 183. 4, 150. 6, 194. Step. book 2, 119. Collection l. 4, 246, 254. His charter in Pskov about the saint’s court in history. ak. 1. No. 287. Collection l. 4, 252. 6, 201–205. Step. book 2, 120. 121. Step. book 2, 125–131. Diploma him with the renunciation of the department in acad. e. 1. pp. 476–477. Novgor. years. (collection l. III, 138. IV, 152. VI, 19.) they say: “put him in the monasteries near the Miracle and he sat for half a third summer, then he died.” – Since Theophilus was taken to Moscow in January 1480, then his death, according to that account, should have been attributed to the middle of 1482. But it is incredible that even after his death, Sergius was not appointed as a successor for him for a whole year. So it must be reported that two years and a half were the time of the closest confinement, then the sufferer lay sick for six months; the patient was given the freedom to stay where he wanted, and in the spring of 1483 he went to Kyiv. Description Kyiv. laurels 112. 187. Shrines of Kyiv 60. 61. Little Russian news; "Rev. Theophilus, Bishop of Novgorod, to whom the Monk Nifont, the Movyachi, was shown in the horobe: he promised to venerate the saints of the Pechersk, but you did not fulfill it ... but when they arrived at the Dnieper, Christ appeared to him, recognizing his death and promising to accept his soul, until they put your body in the Pechersk and so died, who in the log of the Dnieper the perfume floated right under the stove and it was placed there.” Description laurels pp. 131. 132. 113. But it is erroneously said here that Timothy was installed in 1124. Prokhor died on November 15, 1127 (Collected l. 2, 10. 12. 293). Pimen the faster of the Theodosius Cave should not be confused with either Pimen the much-sick (August 7) ​​or with Pimen the associate of Kuksha (August 27): these are both in the Anthony Cave. The answer is printed. in add. to creativity Fathers 6, 134. 135. According to the Pogodin manuscript, there is a “rule” with the following inscription: “the rule of St. Mountains; brought by Archimandrite Pechersky Theodosius, as we are from St. The mountains have come." Tolstoy II, 63. also with the name Dositheus. This explains why M. Evgeniy in the 2nd ed. descriptions of the Lavra excluded Dosifei from the list of abbots: Dosifei and Theodosius, having died. in 1219 (Description of the Lavra p. 133) - the same person. In the appendix to the life of Agapit, Polycarp writes: "Since your reverence commands, I write as I comprehend with your mind and how much memory helps, although unsuccessfully. Let what is written remain for the future after us for the benefit, like Blessed Nestor wrote in the chronicle about the blessed fathers Damian, Jeremiah, Matthias and Isaac, and as in the life of St. Anthony everything is written their lives, albeit briefly. “I will speak about the monks openly, without hiding, as I already said about them. Here I am talking about them in the 15th year of your abbess, and in the 15th year of your abbess there was no mention of them until now.” An inscription on an ancient board with an image of the saint: “Lukian the martyr suffered from Batu around 1243.” The indication is obviously uncertain. Description laurels p. 137. Here are the successors of Ven. Ignatius to Meletius of Bokurinsky are shown very confusingly and incorrectly. - Meaning the RKP. Sophia Synodik and having trusted him with letters, we present the successors of St. Ignatius: 27 - Nicholas in 1446 testified to the spiritual church of Vladimir Andreevich. (Description of Music. 111); - and in 1463 I listened to the story of the Easter greeting of the saints (Sept. 21); 28 – John 2; 29 – Joasaph; 30 – Theodosius Voinilovich from 1480 to 1491 (Act. zap. Ross.). No. 66. 111), 31 Macarius, Slutsk archimandrite, from 1492 (ibid. No. 99); 32 – Filaret 1500–1505 (Act. zap. Ross. 2. Λ1. 46.). 33 – Vassian Shishka, mention. in grams 28 Nov. 1506 (ibid.) No. 1.46); 34 – Jonah was at the council of 1509, 35 – Sylvester, 36 – Gregory, 37 – Peter, 38 – Ignatius in 1522 asked for a charter for a hostel (Act. Zap. Ros. 2. No. 112): 39 – Anthony from April 23. 1524, but according to the charter on July 17, 1525, he gave way to Ignatius, and he himself entered the Ovruch monastery. In July 1528, at the request of Kyiv. Voivode Nemirovich, again the rector of the Lavra. (Act. Zap. Ros. 2. No. 126. 135. 154); 40 – Joachim was transferred from the Vydubitsky monastery in 1532, 41 – Protasius from 1535. 42 – Sophrony, known from the charters of 1540 and 1541 (Act. Zap. Ros. 2. No. 204. 210); 43 – Vassian gram. 1542 appointed from archimandrite. Minsky (Act. zap. Ross. 2. No. 216. 3. No. 1); 44: – Archimandrite Joseph. 1550 (Act. Zap. Ros. 3. No. 112); 45 – Hilarion Pesochinsky 1559–1566, 46 – Gennady, 47 – Meletius. According to the translation of the description of the Lavra (p. 288), Kalnofoysky’s cross of Euthymius is “ramen”: but in the original rzemienny krzyz. Kalnofoisky writes: “Rev. Hieroschemamonk Euthymius: the sign of this is a belt cross on the saint; those who come are blessed by it and some sick people are healed.” Unfortunately, M. Evgeniy's translation is often not accurate. Eg. Kalnofoysky definitely says whether the whole body of the saint lies or just his bones? – Under No. 52 “the two reverends, in St. The brothers in the spirit, Martyrius and Moses, were laid in the same tomb; whole in their bodies." M. Evgeniy has no last words. Under No. 36 are “the bones of the holy monk Pimen”, Eugene has the relics. Under No. 55. 56. 65 – much has not been translated. The inscription on the cave plaque: “Rev. Our father Benjamin, living in the world without number, was bound by the purchases of life. Whenever he heard the words of the gospel, as if the rich would be inconvenienced, they would enter the kingdom of heaven, and exchange wealth for voluntary poverty for Christ’s sake, and having distributed all the property to those who demanded it, he himself joined the poor in spirit, Rev. Father of Pechersk, work hard with them, go with your soul to the hero Christ to receive the Wend of victory. His holy relics rest here incorruptibly.” The inscription on the cave board: “Rev. The hardworking Arseny was never idle, but always either praying or doing monastic obedience; You don’t eat bread except after the sun has set. Now, in the unflickering light, he enjoys the vision of the face of God.” Almost the same in Malorus. news The inscription on the cave board: “Rev. Loggin, the goalkeeper of Pechersk, holyly and righteously undergoing obedience at the monastery, was granted the gift of miracles by the All-Knowing God, as he knew the innermost thoughts of those coming to the monastery and those leaving; He affirmed the good in a good proposal, but mercilessly denounced the evil, leading to repentance. After a difficult life, having gone to the Lord, he is a never-sleeping prayer book for all who come to God.” Description laurels pp. 111–113. 288. Shrines of Kyiv countries. 60–65. Slav. An ancient inscription on a surviving cave plaque: “Rev. Titus the warrior, who was in battle, was struck at the head by a weapon, almost mortally, and for this reason he left warfare; He was able to do little, when he came to the Pechersk monastery and was received by the living reverend fathers, he put on the monastic rank and valiantly labored with fasting and prayer against the invisible adversaries, arming himself with unceasing tears, gaining so much grace, as if he had been taught before death about the remission of sin in him. After being transferred in spirit to heaven to the triumphant faces, his good-moving body rests here.” The Ukrainian news is shorter. Perlshtein prison in Chiten. total ist. 4. mixture of pp. 139, 140. On the majestic ruins of the castle's Epiphany Church there is an inscription: 6921 (1414). Pecherskaya Church, built in the 17th century. According to the visitation book, the church was founded by Prince. Feodor Vasilyevich, as if for the Domicans, Metropolitan. Isidora. But in 1442 Prince. Theodore was no longer alive. Nesetsky (Aerbarz. UI, 178) at one time read in the city Lviv books a record that the prince. Theodore built a clergy church in Galich and gave it to the village of Perechinskoye for its maintenance. Dlugos lib. XI., Kramer lib. XX. Zubritsky about Red Rus p. 279. 300–309. 320, 323. In 1440 we no longer see the book. Theodora among the leaders of southern Rus'; in 1446 and 1447 we see Prince in Ostrog. Vasily Feodorovich. Zubritsky pp. 333.335.346–348. Kiev resident for 1840 pp. 83–85. 146. Buslaeva Russian verbal. and arts 2, 356. RKP. tale about Rev. Savva belongs to the famous Vasily. It's with some. changes printed in the story about Pskov. pecher. mon. l. 45–66. M. 1831. To the synod. 6. in the RKP. XVI century No. 633." In the prologue Aug. 28 reduction. East. Pskov Prince 3, 79. 103–107. Life of Savva L. 52. 53. Life of Ave. Savva L. 47–49. So in life and in the Sved. about monas. 450. The prologue says. “His relics were found in l. 7062 (1554); The appearance of the same monastery to the priest Isaiah." But does this year refer to the establishment of the celebration, while the vision was in 1547? In the cathedral definition of 1547 there is no name of Savva a. e. 1, 203. Service of Savva Ave. at Rumyantsev No. 397. Tsarskogo No. 563. The story of Pechersk. monas. 53. 57. 60.