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One of the shepherds of Tekoa, Amos was called by God to prophetic service and prophesied under Uzziah, king of Judah, and denounced wickedness in the kingdom of Israel under Jeroboam II. The ungrateful people, not remembering the good deeds of the Lord, did not heed the warnings and revelations of the prophet, who announced the punishment of God. “And Amaziah the priest of Bethel sent to Jeroboam king of Israel, saying: Amos is causing a stir against you among the house of Israel; the earth cannot bear all his words. For this is what Amos says: Jeroboam will die by the sword, and Israel will certainly be taken captive out of their land. And Amaziah said to Amos: Seer! go and escape into the land of Judah; eat bread there and prophesy there. And in Bethel prophesy no more; for it is the king’s sanctuary and the king’s house. And Amos answered and said to Amaziah, I am not a prophet, nor the son of a prophet; I was a shepherd and collected sycamore trees. But the Lord took me from the sheep, and the Lord said to me: Go, prophesy to My people Israel. Now listen to the word of the Lord: you say: Do not prophesy against Israel and do not speak words against the house of Isaac. For this, this is what the Lord says: your wife will be dishonored in the city; Your sons and daughters will fall by the sword; your land will be divided by boundary lines, and you will die in an unclean land, and Israel will certainly be brought out of their land” ... (Am. 7:10–17). The Bethel priest could not stand the words of the prophet; he and his son Uzziah beat Amos so much that he was barely brought to his home, where he soon died - in the 8th century. BC. He lived almost 200 years before the Babylonian captivity. His prophecies are in a book known by his name and consisting of 9 chapters. Blazh. Hieronymus of Stridon Jerome, the great ascetic and teacher of the Church, a luminary of the 4th century, was born in 330 from wealthy parents of noble birth, who then lived in the town of Stridon - on the borders of Dalmatia and Pannonia 156 (according to the conclusion of Phil., Archbishop of Chernigov, in the book “Teaching about the Fathers of the Church” 157 Jerome was a Slav). Having received his first education under the influence of his strictly pious father, Jerome was sent to Rome for further education. About the first years of his stay here, he writes: “When I was still a youth in Rome and studying the liberal sciences, then on Sundays, with those who were with me of the same age and thoughts, I usually went to the tombs of the Apostles and martyrs and often descended into the catacombs, where in the depths of the earth, on both sides of the path, the bodies of the buried were hidden in the walls.” The young man zealously studied science and studied philosophy; he had the famous Donatus as a teacher of Roman and Greek literature, but at that time much still scattered and distracted the ardent Jerome from the path that he exclusively followed later. Over time, travel and personal meetings with highly educated people aroused in him a more and more thirst for higher education, an awareness of the erroneous hobbies of his youth and a concentration of thoughts on “the only thing needed” - to the point that he decided to leave secular life and devoted himself to the study of mainly spiritual sciences. Both in Rome and in Trier, he either bought them or copied them himself and asked his friends to copy manuscripts. In Aquileia, having met as many educated as pious people, he lived for some time in the exploits of solitude. Then, in Rome he received St. baptism, but, burdened by the noisy life in this city, in 373, together with the papal ambassador for Antiochian affairs, he went to the East. On this long journey, Jerome took nothing with him except books. Weakened from the labors of the journey and exploits, he, upon arrival in Antioch, fell ill with a fever; In the midst of his illness, a final moral revolution took place. “It seemed to me,” he wrote later, “that I was being brought to trial... Asked about my faith, I answered that I was a Christian. But the one who took first place said: “You are lying, you are a Ciceronian, not a Christian: where your treasure is, there is your heart.” After that, Jerome devoted himself exclusively to the study of the sacred books and retired to the wild Syrian desert - Khalkis. Here he indulged in harsh deeds. In one of his letters to friends, he eloquently describes the terrible struggle of the spirit with the impulses of the flesh and glorifies the power of grace, which gave him victory over his weaknesses. In order to drown out his fiery imagination, carried away by the objects of the world, Jerome, being already 44 years old, delved into the study of the Hebrew language from a Jew - a Christian. One of his consolations was to write letters to his friends in the West. In one of his letters he enclosed the life of Paul of Thebes, which he described. On the occasion of the strife that took place in the Antiochian Church, Jerome entered into relations with Pope Damasus and moved to Antioch, where he accepted the priesthood, but, imbued with the consciousness of the high dignity of this rank, in his humility he avoided performing the mysteries. Epiphanius of Cyprus wrote on this occasion to John of Jerusalem: “Presbyters Jerome and Vincent, out of modesty and humility, do not want to make sacrifices that they could make according to their rank.” Having visited the Holy places in Palestine, Jerome was in Constantinople, where he delighted his soul with the lofty conversations of Gregory the Theologian. – At the beginning of 382, ​​together with Paulinus of Antioch and Epiphanius of Cyprus, Jerome returned to Rome. Pope Damasus kept him with him as his best adviser on Church affairs. He enjoyed great and well-deserved fame at that time in Rome! He became, as it were, the center and soul of meetings for pious purposes in the homes of the Roman patricians - these zealous and powerful movers in matters of faith and piety in the 4th century. By this time, his rapprochement with the famous Paula dates back, which so greatly influenced the fate of this woman, who was the subject of surprise throughout Rome, the future founder of the monasteries in Bethlehem 158. Everyone was in a hurry to see Jerome and be instructed by his speeches. He himself simply expresses his impressions on this matter. “The court almost all recognized me as worthy of the highest priesthood. Damasus of blessed memory spoke in my words; I have been called holy, humble, and famous.” – Такое почитание одних возбуждало вместе с тем и зависть в других. In addition, the pride of many was irritated... Jerome, an admirer of virgin life, did not spare the depraved Roman clergy in his writings on virginity and became the subject of caustic hostility. Meanwhile, Pope Damasus, who patronized him, died, and Jerome decided to leave “Babylon” to again seek peace in the Holy Land... Here he walked around all the places consecrated by the feet of the Savior in order to better study the history of Christ and His Apostles. Was back in Egypt; in Alexandria he listened to Didymus and writes about him in one of his letters to friends: “I thank him for many things: what I did not know, I learned, what I knew, I did not lose under his instruction. Upon returning from Egypt, he settled in a cave in Bethlehem; He edified with his instructions two monasteries built for the support of the pious Pavla, and in addition taught children. – To improve my own knowledge, I studied the Hebrew and Chaldean languages ​​from the famous Rabbi Bar-Ananiah. “What work,” writes Jerome, “what price it cost me to have a night teacher, Bar-Ananias! He was afraid of the Jews and for me he was a second Nicodemus” ... and “how much labor I endured, how many difficulties I endured, how many times I even despaired, how many times I even gave up the work and, out of zeal for the teaching, began again - my conscience is a witness, I myself, who suffered, and the conscience of those who lived with me. But I thank the Lord: now I gather the sweet fruits of my bitter sowing." Jerome first shared the acquired information orally with the educated and pious leaders of the women's monasteries, then, prompted by their sympathy and zeal for spreading the understanding of the Word of God, he began to interpret the New Testament in writing. In the Bethlehem cave he completed the verification and correction of the Latin translation of the Old Testament. - Meanwhile, confusion arose in the West, on the occasion of which Jerome was temporarily distracted from his favorite activity as a priest. Scripture; he began a zealous refutation of Jovinian, who, together with Vigilantius, outraged Christian society with a dispute about the meaning of virginity and martyrdom; in the East there was a struggle of opinions about Origen. Epiphanius of Cyprus (in 394) wrote to Bishop John of Jerusalem, demanding that he condemn Origen. Jerome, in whose monastery this harsh letter was composed, sent it in translation to the West. Meanwhile, it contained unfavorable reviews about Jerome’s former friend, Rufinus. And this letter and the “book against Jovinian” aroused great displeasure against Jerome. Both Rufinus and John of Jerusalem felt insulted, and, despite the reconciliation in the Church of the Resurrection of Christ, heated written arguments resumed between Rufinus and Jerome when Rufinus, in the preface to his translation of Origen’s work “On the Elements,” mentioned Jerome’s respect for Origen. Ardent and youthfully impressionable until old age, Jerome now began to call “the most evil heretic of Origen, whom he had previously called the first teacher of the Churches after the Apostles... The personal reviews that former friends exchanged during this dispute about Origen also went beyond the limits of moderation. Remarkable is the Christian love with which another famous Christian figure of the 4th century, Blessed Augustine, Bishop of Hippo, treated Jerome on this occasion. “What friend,” he writes to Jerome, “will not be afraid of becoming an enemy, if what we mourn happens between Jerome and Rufinus? O poor and pitiable fate! Unhappy me, who cannot find you anywhere together: I would fall at your feet, cry as much as I can, ask as much as I love, ask for both for myself, for each of you, for others, and especially for the weak, for whom Christ died.” Jerome, however, admitted his human bias... and although after that he still took part in the dispute between Epiphanius of Cyprus and John of Jerusalem about Origenism and was even in close relations with Theophilus, considering him sincere and praising him for his actions against the Origenists, he did not participate in his base deeds against St. John Chrysostom grieved deeply when he understood more clearly the identity of Theophilus... In 396 Jerome resumed his studies as a priest. Scripture and in general: “now - denunciations, now - instructions, now - explanations of the meaning of God-inspired books flowed in streams from the pen of Jerome to the West,” which was not rich and thirsty at that time for domestic preachers. Blessed Jerome responded with his great soul and to the misfortunes of the West, which at that time was suffering from barbarian conquerors, and he eloquently encouraged repentance amid the common terrible trials. He lovingly received in his abodes, clothed and fed, as best he could, the numerous wanderers who arrived in the East in 410 and were deprived of shelter in their homeland. - In 416, he suffered from the Pelagians who were embittered by him (against whom he wrote two works) and who even achieved his expulsion from the monastery. Returning to it in 418, Jerome died in 419, at the 89th year of his life. After him, there were a lot of works left, about which our Saint Demetrius of Rostov speaks in this way: “I will go to the treasury of St. Jerome, although poor in spirit, like a lawyer, to preserve the poverty of one who swore an oath, but not poor in spiritual possessions, and like not the last teacher in the Church of Christ” ... 159. “The works of Jerome,” says Rev. John Cassian, - shine throughout the world like sacred lamps; he is a man of both extensive learning and tested and pure teaching, a teacher of the Orthodox.” He wrote only with a prayer for enlightenment from above, humbly asking others to pray for both. “The merits of Jerome’s learning,” says Blessed. Augustine, “are such that one should be called unfortunate who does not respect so many works, and the works of so many saints, and does not thank the Lord God.” “The venerable presbyter, a man of God, with his teaching for the glory of God and with the help of God, contributed as much to the improvement of church Latin education as anyone before him.” Rev. responds in exactly the same way. Hieronymus Cassiodorus. (For the writings of 160 Ave. Jerome, see “Teaching about the Father Church” Philar., Archbishop of Chernigov, § 183–189). Blazh. Augustine, bishop Ipponian Augustine (Aurelius) was born in Tagaste, Numidian region, in the year 354. His pious mother Monica tried to raise him in the spirit of Christian teaching, but prone to entertainment, easily carried away, young Augustine did not succumb to his mother’s influence and cost her many tears. Gifted, however, with good abilities, he used, although with insufficient diligence, the scientific education provided to him. In Madaurus he listened to lessons in verbal sciences and from here he went to Carthage. In this rich city, he encountered even more temptations and, moreover, had the misfortune of falling under the influence of the Manichaeans, which corresponded to the mood of his soul at that time... Manichaeism justified all his hobbies, referring to the evil inclination, it flattered both his imagination and sensual inclinations. In his famous “Confession,” Augustine himself later talks about his relationship with the Manichaeans: “I attacked people who were proudly mad, too carnal and talkative; in their mouths are the snares of the devil and poison, seasoned with an admixture of syllables from the name of God and our Lord Jesus Christ and the Paraclete of our Comforter, the Holy Spirit. These names did not leave their lips; sounded in their tongue, but their heart was empty, alien to the truth.” “My pride was consoled that I was innocent” ... “What forced me for almost 9 years, leaving the faith that my parents instilled in me from childhood, to follow the Manichaeans and listen to them? What if not that they frighten us with superstition and say that faith takes possession of us before reason? When they do not encourage anyone to believe without first examining the truth, who would not be deceived by such promises? Especially a young man with a thirst for truth, a young man arrogant and talkative from competing with some of the teachings of the school? And they found me like this”... The tears of pious Monica flowed even more abundantly at this deviation of her son from the truth of Christ’s teaching; she begged the bishop to use every effort to convert her dying son... “It cannot be that the child of so many tears should perish”... the bishop answers her. And his words came true. The mother’s tearful prayer before God was not in vain. After the death of his father, having no previous means of living, Augustine began teaching rhetoric in Tagaste; then, prompted by ambition, he opened a school of eloquence in Carthage under his own name, but since the number of students did not correspond to his pride, he, against his mother’s will, moved to Rome. In 384 he received a position as a teacher of eloquence in Mediolan. Here he met the famous St. Ambrose of Milan; At first he wished to listen to the saint for the sake of his famous eloquence, but little by little, even more eloquent in content than in the form of the saint’s sermon. Ambrose began to penetrate Augustine's soul, and he saw the truth that had been hidden from him while he was under the influence of Manichaeism. “The man of God received me like a father and episcopalally loved me, a wanderer,” Augustine writes about Ambrose in his confession, “and I began to love him at first not as a teacher of truth; no, I did not at all hope to find this in your Church, but as a person favorable to me; I didn’t want to learn what Ambrose said, but only listen to how he spoke; but along with the words that I loved, objects that I had not paid attention to entered my heart; I could not separate them, and when I opened my heart to feel how beautifully he speaks, what he rightly says came in, and this - gradually... And so I decided to remain a catechumen in the Church until it became clear where to direct my path."... Meanwhile, Augustine began to study the Holy Scripture more attentively and became more and more aware of the truth and aware of himself. - He was struck, by the way, by the story about the hermits of Egypt. - “What is this? What are we doing? - he said to his friend Alypius, - the unlearned are in a hurry and admire the Kingdom before us, but we, with our spiritual learning, are immersed in flesh and blood. Should we be ashamed to follow them just because they are ahead of us? On the contrary, isn’t it more shameful not to gather strength to follow in their footsteps?” Once, during a revolution taking place in the spirit of Augustine, at a time when “everything in life was wavering” for him, amid fiery prayer from the depths of his torn soul, he heard a voice: “Take it, read it!” Getting up, he took the book and read on the first page that opened: “The night is past, and the day is drawing near: let us therefore cast off the works of darkness and put on the weapons of light. As in the daytime, we will behave decently, not indulging in feasting and drunkenness, nor in lust and debauchery, nor in quarrels and envy; But put on our Lord Jesus Christ, and do not turn the cares of the flesh into lusts” ... (Rom. 13:12-14). From that moment a gracious change took place with the son of Monica, who begged God for his salvation, and the mother’s sadness turned into joy... In 387, he was baptized by St. Ambrose of Milan. After the death of his mother, Augustine distributed all his property to the poor, accepted monasticism and spent three years in solitude and strict labors. In 391, Valery, Bishop of Ippona, ordained him a presbyter against his will, and in 395 he insisted that Augustine be ordained a bishop - his vicar. Having prepared himself with much prayer, Augustine assumed the rank of preacher, set up a monastery with strict rules of community life, and devoted himself entirely to the service of the faith: he either wrote against the Manichaeans, or was engaged in explaining the Holy Scriptures. After the death of Valery, for 35 years he was an active shepherd of Ipponia, and fought with heretics with words and writings; tried to act on them with love, but the cruelty and even atrocities of the Donatists forced him to tame them with strict measures, but not allowing the death penalty.” We do not complain about them, we do not persecute them,” said Augustine, “and it will be very painful for us if the suffering (to which they subject) the servants of God is avenged with retributive executions.” In 411 he began to act against the heresy of Pelagius, but in his writings he did not call him by name - in order “so that the offended enemy would not become more incurable.” With great patience and firmness he fought against Pelagius, who was either condemned in Rome, or found protection and justification for himself. Blessed Augustine died peacefully on August 28, 430, during the siege of Ippon by the Vandals. He left behind many works, the number of which, according to the certificate of his student and biography writer Possidia, extends to 1030. Preaching the Word of God was Augustine’s favorite pastime, which he did not abandon even when, exhausted, he could barely speak. Most of all, he cared about being understandable and edifying: “let it be better,” he said, “that grammarians reproach us than that the people do not understand.” With an eloquent outpouring of high feelings and comprehension, Augustine often produced a saving effect on souls. Among the most influential of his moral works is his “Confession” - in 13 books. “The praises of this world,” Augustine wrote to Count Darius, sending him this essay, “are much more dangerous than persecution. Look in this book who I am; you must believe me when I present testimony about myself, and not listen to what others say... Glorify the good God with me for the great mercy that He has shown towards me, and pray to Him that He will finish in me what He began and will not allow me to fall into corruption”... In general, everything written by Augustine remained law for the West for a long time and he can be considered one of the most influential fathers of the Church. So at the 7th Ecumenical Council he was called “a great teacher and prolific writer of the Church.” (For the writings of Augustine, see “Teaching about the Fathers of the Church” Philar., Archbishop of Chernigov, § 197–199). Venerable Orsisios of Tabennisiot Orsisius was one of the most zealous students of St. Pachomius the Great (commemorated on May 15), who, even in his youth, was entrusted with managing the Henovos cinnovia. “I tell you that Orsisius shines in the house of God like a golden lamp,” the reverend once said about him. Pachomius in conversation with his students. “Orsisius is Israel who sees the Lord,” the venerable man said about him. Anthony. After the death of Pachomius, Orsisius, although against his own will, was elected head of the Tabennisiot monks. “With piety, Orsisius possessed both a deep knowledge of the Holy Scriptures and the gift of speech, and “the power of his words seemed to grow in him for the consolation of the brethren,” one of his contemporaries says about him. – Orsisius carried on the difficult task of managing the populous Tabennisiot monastery for “not a short time” and died at a very old age no later than 376. He left behind, instead of a will before his death, an explanation of the Old and New Testaments - in brief reflections for the needs of monks, written in Egyptian, which was translated into Greek and Blessed. Jerome into Latin. In his instructions to monks, St. Orsisius, convincing them to live according to the commandments of God, turns to the leaders of the hostel and the elders of the cells with the following words: “do not cease to exhort every soul entrusted to you, teach a holy life, be yourself an example of good deeds, be very careful not to love one and hate another, so that God does not hate the one you love”... These are apparently strange words... and strange words: about the hatred of God... But shouldn’t we accept them in the sense that by excessive care and partial love for a person, we, 1st, seem to remove the highest guardianship from him, 2ndly, not being able to be completely useful to him due to our human weakness and blindness, we rather harm him with extreme affection, appropriating for ourselves any zealous, but still short-sighted providence about him, instead of completely surrendering him to the Wise Providence of God, and thus, as it were, preventing the action of Providence from taking place over him... Isn’t this the deviation of God from man, who is the object of another person’s excessive attachment to him, equating the venerable. Orsisius to the “hatred of God,” that is, the provision of a partial, excessively loved person by man - insufficiently human and intercession, against which fear is expressed in prayer: “do not entrust me to human intercession!” And isn’t this human intercession sometimes erroneous to such an extent that it puts a beloved being on the wrong path, for example, through the development in him of excess self-love, which removes God’s grace from him... Doesn’t the removal of Divine grace equal that hatred of God against which the experienced ascetic warns?.. St. Apostles Stephen and Fortunatus from 70 “I also baptized Stephen’s house,” says St. Ap. Paul in his 1st epist. to the Corinthians (1 Cor. 1:16). St. Fortunatus was a disciple of St. Paul: “I am pleased with the arrival of Stefan, Fortunatus and Achaic,” says Ap about them. Paul in 1 epist. to the Corinthians - they made up for your absence for me, for they calmed my spirit and yours. Honor such” (1 Cor. 16:17–18). Ap. Fortunatus preached the Gospel and suffered martyrdom while preaching. St. martyrs Vitus, Modest and Criscentia St. Vitus, the son of noble parents from the city of Mazars in Sicily, in his adolescence was taught the true faith by his guardians and educators Modest and Criscentia. When in 289 the ruler of Sicily, Valerian, issued a decree on the public honoring of the pagan gods by all, the twelve-year-old Vitus attracted attention with his zeal for Christianity and aversion from idols. Neither threats nor scourging could force him to worship and sacrifice to idols; Therefore, he and his teachers were subjected to severe torture, after which he reposed in the Lord. In the 9th century, his relics were transferred from Rome to Czech Prague with the favor of the popes towards the newly enlightened Christians there. Dula's homeland was Egypt. His whole life passed in one of the Egyptian monasteries, innocently enduring the ridicule of his brothers. Being humble, ugly in appearance, but great and honest in mind, he, humiliated, slandered and spat upon by everyone, for 20 years, finally achieved such gentleness of heart that he was no longer embarrassed by the insults inflicted on him by his brothers, but rejoiced and rejoiced in spirit, making those who humiliated him innocent and praying for them to God, so that he would not make them sin. But the gravest temptation for the Monk Dula was through a blasphemer, who stole and hid church vessels in a secret place and remained unknown to anyone. In the morning, when, according to custom, they began to gather for the morning praise to the Lord, the monk, assigned to look after the church, noticing the theft, informed the abbot of the monastery. At the end of Matins, the abbot announced this to the entire council of brethren, to the amazement of everyone about the hitherto unheard news. Suspicion fell on Dula, especially since after his disappearance he had not been to church due to illness, whereas before he always came to the midnight office earlier than everyone else. Some of the brothers were sent to bring him to the cathedral. The messengers found the Monk Dulu in prayer; but the holy occupation of the saint did not keep them from ridiculing him; they brought him to the council as a criminal. Brought to the council, the monk had to endure all kinds of slander against him. “I saw him secretly drinking a potion,” said one. “And I saw how he stole bread and gave it outside the monastery,” another complained. “He’s a wine drinker,” slandered the third, “and I saw it myself.” “He has been disturbing our peaceful life for several years now,” they all concluded together, “and no one except him could steal church vessels.” Hearing slander against the saint from all sides, the abbot and elders believed them and then began interrogating him. “Is everything they say about you true? If true, then where did you hide the church vessels? The monk answered firmly that he was not at all guilty of what he was accused of; and seeing that they did not listen to his words, he left the Lord to judge His righteous Judgment, and answered all questions only: “Forgive me, holy fathers, I am a sinner.” At the end of the interrogation, the abbot ordered to remove his monastic robe and put him in secular clothes, adding: “such deeds are not the essence of the monastic image,” and handed him over to the steward. Having suffered torture and wounds from him, as if he had already been convicted of a criminal, Saint Dula was then sent to the city commander for trial. Here new tortures and torments awaited the innocent passion-bearer of Christ, even more severe than the previous ones. And the Monk Dula endured them with such generosity that those who tormented him themselves were amazed at the patience of the righteous man. And here, as at the trial of the rector, the reverend father first confessed himself innocent, and then did not answer anything more than: “Forgive me, I am a sinner.” Without asking the innocent man where the stolen vessels were hidden, the city chief ordered him to be imprisoned, and he himself sent to the monastery to summon the abbot and the brethren. He told them all the torments that he subjected the holy man to, and that despite this, he did not and does not recognize himself guilty, and asked what to do with him. “Do as the laws command,” answered the brethren. “Civil law commands that the hands of the blasphemer be cut off,” said the chief. “Let him suffer according to the law and be executed according to his deeds,” answered the brethren. Then the chief again ordered the monk to be taken out of prison and again interrogated him in front of everyone. The monk answered: “Do you really want me to blame myself for something I didn’t do! I don’t want to be a liar to myself, for all lies are from the devil.” The chief decided to cut off the saint’s hands as a blasphemer. But the Lord brings good news to the pious to deliver them from adversity (2 Pet. 2:9). When the execution was about to take place, the blasphemer who stole the vessels could not stand it, confessed and announced that the vessels had been found; - and the Monk Dula was delivered from innocent torment. All the brethren, with contrition of heart, asked him for forgiveness for his unrighteous condemnation and for the torment that he suffered through them. Upon his return to the Lavra, the Monk Dula remained alive for only three days. He died the quiet and peaceful death of a righteous man, kneeling in prayer and to the Lord; but for his innocent suffering during his life, he was numbered among the ranks of the passion-bearers of Christ by the brethren, and they decided to commemorate him annually on June 16. † Repose of St. Michael, Metropolitan of Kyiv Since 1730, in the great church of the Kyiv Lavra, the relics of St. Michael, Metropolitan of Kyiv, transferred here from Anthony's Cave 161. Kalnofoisky in his description of the Anthony Cave (1638) said: “here lies the holy Metropolitan Michael, the one who was sent by the Patriarch of Ceregrad with the baptized Vladimir Svyatoslavich to baptize Russia and baptized it” 162. What do ancient monuments tell us about the great Saint Michael? Unfortunately, St. Nestor in his chronicle did not say a word about the first Metropolitan Michael, just as he did not say about his two successors 163. Nevertheless, we are not left without ancient news about the first Metropolitan of Kiev. Modern St. To Vladimir, a Western writer says that under Vladimir, “a Greek bishop came to Russia and converted the very middle of the country to Christianity” 164 . Dlugosh, who repeated Nestor’s story of St. Vladimir, regarding the bishop who acted at the baptism of the Kyivans, repeats the news of the Western contemporary Vladimirov, but more precisely defines this news according to the instructions of Nestor. He writes that together with the priests who baptized the people in the Dnieper, the bishop “of Korsun” or who arrived from Korsun 165 acted. It is not surprising if Western writers call Blessed Michael a bishop: and Nestor includes the metropolitan among the bishops 166. What is important for us is that during the baptism of Russia by Vladimir, according to the faithful monuments, the saint acted, although Nestor does not mention him. In the chronicle of Joachim we read the following: “Vladimir sent to Constantinople to the Tsar and Patriarch to ask for the Metropolitan; Very pleased with this, they sent Metropolitan Michael, a learned and pious man, a Bulgarian by birth, and with him four bishops, many priests, deacons and de-localists from the Slavs” 167. - According to the charter of St. Prince Vsevolod and according to the monuments of the 12th century. bliss Michael, the first Metropolitan of Kyiv, acted with Apostolic zeal at the introduction of St. faith in Russia 168. – In Kyiv, it was most natural to preserve the memory of the first Metropolitan of Kyiv. And this review has been preserved from pre-Tatar times. M. Sylvester, showing the relics of the first Metropolitan Michael in the Anthony Cave, points to an ancient cave inscription: “the inscription, he says, has been hanging for a long time,” and of course from the time when the relics of St. Michael in Anthony's Cave. According to the inscription, this is the news he reports about St. Michael: “When the Russian sovereign Vladimir Svyatoslavich was baptized, he took the first metropolitan Michael from the patriarch; Having arrived in Kyiv, he sanctified the Russian people with holy baptism and taught the right faith; For such exploits and a pious life, he still lies incorrupt in the cave of St. Anthony, as evidenced by the table that has long hung over him" 169. According to the sedate book and the Nikon Chronicle, blessed. Michael, begged by Vladimir from the patriarch back in Korsun, not only worked diligently in Kyiv for the saint. faith, but he himself went in 990 to Novgorod, and from 991 to Rostov to preach St. Gospels. – According to both monuments, he was “educational, very educated, great in life, very merciful and meek, and where necessary, strict; after he endured much labor for the Lord, destroyed idols, converted many infidels to the Christian faith, he rested peacefully in 992. Blagov. Vladimir loved him and, when he died, he grieved greatly” about his imminent loss to the new church, “so that they could hardly console him” 170. By hand Saints, he reposed on June 15, 992 171. Here is everything known about the life of St. Mikhail. † Murder of Saints Gregory and Cassian of Avnezh When Rev. Stefan of Makhrishchi laid the foundation of the Makhrishchi monastery, blessed. Gregory owned a plot of land not far from the poor monastery 172. Inflamed by love for the Lord, Gregory gave everything he had, and himself, to the disposal of the holy hermit and, after becoming a monk, was awarded the rank of priesthood. When Rev. Stefan left the monastery to live in the silent desert, he took his favorite student Gregory with him, and they walked into the dense forests of the deep north. In the Vologda country, in the Avnezh principality, which is in the present Totem district, they settled near the Sukhona River. Here, near the stream called Yuriev, they erected (1370) a church of the Holy Trinity and then another in honor of the Great Martyr. George. “They were generously given benefits by the wealthy landowner Konstantin Dmitrievich, who later himself became a monk under the name of Cassian. Soon the Avnezh monastery became famous in the surrounding area; Grand Duke Dimitri Ioannovich sent contributions to the monastery from himself, but recalled the monk. Stephen to his Makhrishchi monastery. Rev. Gregory remained the head of the Avnezh monastery, and Cassian was his cellarer. They labored diligently for their salvation and were rewarded with a painful death. - In 1392, their monastery was destroyed by the Vyatka Tatars, and the reverends themselves. Gregory and Cassian were killed on June 15. - By appearance, Rev. Gregory was already gray and somewhat bald, and Cassian had thick hair on his head and a short and simple beard. – The place of their monastery was considered the property of the Makhrishchi monastery, but after their death it was completely deserted and overgrown with forest; They were so afraid of the wild Tatars back then! In 1524, an Avnezh villager, while clearing the forest, found the relics of St. Gregory and Cassian; a chapel was erected over them. The one who took possession of the plot of land where the monastery was located, out of passion for greed, sought to destroy the chapel; but fell into a serious illness and, in repentance, received healing at the grave of St. hermits. The Makhrishchi abbot Varlaam, with royal support, built (1560) over the tomb of the saints a monastery with churches of the Holy Trinity and the Great Martyr. George, as it was during their lifetime. Metropolitan Macarius instructed Vologda Bishop Joasaph to examine the relics, and then it was established to commemorate the saint locally. Gregory and Cassian on June 15. The monastery was abolished in 1764, but the chapel of the Trinity Church remains dedicated to the name of the saints, and on the tomb there is an ancient icon of them depicting their deeds 173. The suffering of St. Lazar, Prince of Serbia Blessed Lazarus 174 was not one of the descendants of the ruling house of St. Ne'emani 175. In honor of St. They always connected Stefan Naemani with their own name, the name of Stefan. But he was married to Militsa, who was descended from St. Stephen Ne'emani, through his second son Volkan 176. That is why he was written Stefan Lazarus. Tsar Dushan allowed him to bear the title of prince, as a relative of the Neamanichs. Under Tsar Uroš, he was the ruler of the Srem Danube region. When the last Uros, the thief of the royal power, died in 1371, Lazar, without declaring himself the ruler of all Serbia, took measures to improve its sad state. First of all, he drew attention to the wild self-will of the regional rulers. The Herzegovinian governor Nikolai Altaman was more like an ataman of bandits than a guardian of public peace and morality: with gangs of corrupt people like himself, he attacked neighbors and carried out robberies and murders. Prince Lazar with strong troops pursued him from one place to another; he locked himself in the Užice fortress; Having besieged him here, Lazar brought matters to the point that Altaman was handed over to Lazar. The prince ordered to deprive him of his sight and take him abroad. Then he defeated Radic Brankovich from Branichev. To complete the victory over the destructive self-will of the dreamy kings, Lazar marched with his army through Dalmatia and Bosnia 177 . Having expelled the Hungarians from Srem and Macva, he annexed to Serbia the noble part on the right and left and the side of the Tissa River up to present-day Temesvar. – In order for the governors not to separate their personal interests from the interests of all Serbia, he gave his daughters to them. After such exploits of Lazar, all of Serbia declared him the supreme and ruler of Serbia 178. The Serbian Church was reconciled by his piety with the Patriarch of Constantinople. He was indignant at the rulers of Serbia for assigning the title of patriarch to the Serbian archbishop and for proclaiming the Serbian ruler Dusan as king. This indignation became especially strong when Tsar Dushan, having conquered the Greek regions, subordinated the churches that had hitherto been under the jurisdiction of the Patriarch of Constantinople to the jurisdiction of the Serbian Patriarch, and expelled Greek bishops from his regions. – Despot John Uglesh in 1368 transferred the church and his region to the jurisdiction of the Constantinople Patriarch 179 . Blessed Lazarus decided to arrange things by a peaceful agreement. According to the decision of the council, the intelligent monk Isaiah was sent to Constantinople. At the Council of the Constantinople Patriarchate, it was decided to uphold the rights of the independent Serbian Archbishop and to grant him the title of Patriarch, but so that he would use the latter only in Serbia. New Patriarch Blessed. Ephraim placed the royal crown on Prince Lazar 180. Ten years after that, Serbia enjoyed complete peace. Lazarus called the inhabitants to the cities that were devastated during the unfortunate time. The rich silver mines exploited in the mountains revived industry and trade. The piety of Lazarus was revealed in many experiences: a) By a charter of 1380, “Reverend Stefan, Prince Lazar” gave the hospital of the Hilandar village. Elchanitsa 181 and he also extended the main Hilandar church with an attached porch. In the same 1380, he granted the Church of the Presentation of the Mother of God in Gornak, which he had built, several villages for the monastic community that had settled there 182 . b) To the Russian Panteleimon monastery, “Prince Serblem and Podunavia” gave the village of Dlabe by charter in 1381 and gave it to him in the same year the Church of the Savior in Khvostny 183 - having assumed the title of ktitor of the Panteleimon monastery 184. c) In the underwing of Mount Kuchaina, they later wrote to Moscow, there is a royal sacred monastery called Oleshkovitsy, in which the Church of the Holy Trinity is the building of the saint among the kings of the martyr, Prince Lazarus” 185. d) A special monument to him is his “Zadushbina”, the Ravanitsa monastery. In his letter of 1381, he wrote: “jealous of the pious kings who came before me, to whose throne God had elevated me, I decided to make a sacrifice within my power: I built a monastery from the foundation in honor of the Ascension of the Lord and decorated it as best I could, prepared housing for the brethren’s community, established by the Apostles. I have prepared enough of everything: income and villages, planted vineyards, bought others... Everything that I give is no one’s property - I did not inflict violence on anyone, everything was either bought or acquired by barter, as anyone wanted... Let the abbot not be supplied from outside; 12 reverent brothers, in consultation with the prince, are chosen from the monastery brethren and, placing their hand on the Gospel, they will say: this one is worthy to be a mentor to our community and to shepherd the flock of Christ” 186. e) Book. Lazarus also cared about maintaining Christian education among the people 187. Terrible troubles were approaching Serbia. The Asian savages the Turks had already established themselves in Rumelia, having taken Odrin-Adrianople. Almost all of Bulgaria fell to them. Epirus and Albania recognized dependence on the Sultan. The violence of the Turks knew no bounds. In 1387, Lazar lured 20,000 Turks into the gorges of Epirus and barely 500 of them escaped from Lazarev’s sword 188 . The proud Ottomans gnashed their teeth: they vowed to exterminate the Serbs. – Having dealt with other matters, Sultan Murat moved 300,000 troops against Serbia. “He demanded from Lazar either complete submission or a decisive battle. The prince respectfully answered (May 24, 1389): “I received your scripture and understood that you command that I come to you, bring tribute and submission and not be called either prince or king. All this is not in my control. I was appointed by the princes and nobles of the entire Serbian land. I cannot submit to you without breaking my oath to the people. And will it be useful for you? Be patient with us, wait where you left off. I will gather my people. If he tells me to submit in front of everyone, I will bow to you. If they don’t want it, you must go out with them against you.” So I swore to them. Pursuing me alone, you will ruin the earth. In that case, even if I didn’t want to, I have to stand against you.” The Sultan promised to wait 17 days for an answer. Some of the regional leaders who were under the prince advised him to submit. But Lazar answered them the same way as he answered the Sultan. Letters were sent to all regional commanders to immediately appear with an army if they did not want to be tributaries of the Sultan 189 . The strong Zakholmsky prince did not manage to arrive on time due to his remoteness. Up to 60,000 troops gathered at Lazarus. It remained to go with this number against 300,000. On June 15, 1389, a decisive battle was to take place. Lazarus celebrated this day every year; on this day he laid the foundation of his Zadushbina - Ravanica. This time, on the eve of the holiday, they gathered to Lazarus for advice about the battle. Lazarus was sad. Early the next morning, on the advice of the saint, the prince received Holy Communion. Mystery, the whole army took communion. Milos and his three friends hurried to Murat's camp 190. He asked to be taken to Murat’s tent to reveal the secret. Appearing before the Sultan, he bowed to him and at that very moment drew his sword and pierced Murat. The Sultan's servants were numb with horror. Milos and his three friends rushed on their horses, but they were surrounded and cut down. If the Serbs had taken advantage of the confusion that followed the death of the Sultan, they had attacked the Turks: complete victory would have been on their side. But Vuk Brankovich, a secret friend of Vulkashinov’s son, who was now acting for the Mohammedans, spread a rumor that Milos had gone as a traitor to the enemy’s camp, and fear appeared in Lazar’s camp. Prince Lazar had to arouse courage in the Serbian squads. Meanwhile, Murat's son Bayazet appeared as the leader of the Turkish horde. Inspired by Lazar, the Serbs decided to sell their lives dearly. Lazar commanded the center and right wing, and Yuri Kastriot and the Albanians commanded the left wing. Vuk Branković volunteered to stand behind with a reserve army to reinforce the fighting when the need arose. – The rapid onslaught of the Turks was met coldly, and a little later the enemies began to get in the way. The rear detachments advanced by Bayazet resumed the brutal slaughter. The battle lasted for five hours. It was time to reinforce the fighting Serbian troops, but Brankovic did not budge. Lazar fought in the front ranks; wounded, on a tired horse, he rushed to change his horse. The Serbs wavered. Appearing again in his ranks, Lazarus tried to hold back those who were shaken. The enemies, taking advantage of the Serbian hesitation, attacked them with all their might. The fighting Serbs either fell by the sword or were captured; Brankovich remained intact, not moving from his place with his squads. Prince Lazar, covered with 16 wounds, was captured and brought with several of his men to Bayazet. His strength was gigantic: he could cut two people with a horse with one blow. But now he was all wounded. “Cut off his head,” said the Sultan. “No, first let us lose our lives - we don’t want to see him die,” said the prince’s squad. This is how the Christian prince died 191. The body of the suffering prince, barely found, was buried in the nearest church of the Pristina bishopric. After two years and 8 months, it turned out to be incorrupt and was then transferred to the prince’s Zadushbina - to the Ravanitsky Monastery; here it was laid in a marble coffin. At the same time the service of St. book Lazarus. They prayed in it: “Whoever brought us from non-existence into being, who from the Virgin brought us inexperienced for the sake of birth, Ishmael of the enemy who fought us, grant to our despot victory through the prayers of your Lazarus and the One who gave birth, the Word of God” 192. In 1683, during the war between the Turks and the Germans, old Ravanitsa was completely devastated by the Mohammedans, and its monks transferred the relics of St. the prince to one of the monasteries of the Fruš Mountain, called the new Ravanica 193. A modern description of the feat of St. Martyr George of Sophia writes: when Prince Lazar was defeated by the Turks on the Kosovo field, God glorified him alone: ​​his body remains unharmed to this day, which I witnessed; his head is cut off and stained with blood; looking, you think as if it is now cut off; - emits incense... After all, Murat was killed at the same time and an uncountable number of Turks fell with him: and yet no signs appeared either on the boss or on the subordinates - they all decayed 194. The words embroidered in gold by the widow of the despot Uglesh, nun Euphemia, on the silk cover prepared for the tomb of Lazarus breathe with living feelings of historical truthfulness. “You were brought up from your youth among the blessings of this world, O new martyr, Prince Lazar! The mighty hand of the Lord has made you strong and glorious among the rulers of the earth. You ruled over your native country and consoled the Christians entrusted to you with happiness. With a courageous soul and with the determination of a saint, he went out against the serpent adversary of the Churches of the saints. “It cannot be tolerated, you decided, that the Ishmaelites should possess Christians; If this cannot be achieved, let me be stained with my blood and unite with the army of the Heavenly King.” Your two wishes have come true. You killed the serpent and received a crown from God. Do not leave into oblivion your children, who were left orphans after your departure. You have moved to heavenly joys, and your dear children are in grave sorrows. The Ishmaelites have them. We all require your help. We pray to you: pray to the common Master for your beloved children and for all those who lovingly serve them. Many sorrows weigh upon your children. Those who eat their bread raise fetters against them, forgetting your good deeds, martyr! You moved from the earth, but you know the suffering of your children and, like a martyr, you have boldness before the Lord. Kneel before the one who crowned you... You laid the strange me to rest bodily: now I ask for something more special - calm the cruel storm of my soul and body. Euphemia diligently brings this to you, saint 195. In 1550, Paisiy, abbot of the Hilandar monastery, appearing with three elders to Tsar John, presented him with a gift of “the image of the holy king Milutin and St. Prince Lazar and service to them" 196. The place of Jerome's homeland disappeared without a trace during the Goths. See “Life of St. Pauls" (Moscow ed.), where the personality of her holy friend Jerome is excellently outlined. Sermon on the Holy Trinity. Op. T. 2, p. 282. Wonderful, by the way, letters from Rev. Jerome on raising children, translated. in "Christ. Thu." 1834 and 1838 The inscription on the saint's shrine in the description. Kyiv. laurels, pp. 299. 300. M. Evgeniy and in the description. laurels (p. 79), and in the description. St. Sophia Cathedral (p. 64) says that according to the same inscription of St. Michael was buried in the Church of the Tithes and transferred to Anthony's Cave under the abbot. Theoktista in 1103. This news is not in the inscription: it is unknown where they were taken from. But there is no doubt that in the Anthony Cave the relics of St. Michael were laid long after 991, since that year there was no Anthony’s Cave yet. They wrote carelessly: “we know from Nestor’s chronicle that Saint Michael was from Syria and during the baptism of Vladimirov he was sent to him (to whom? for baptism?) in Kherson”; Monk Ademar at Narushevich, hist. norodu Polskiego. Populus Ruthenorum – in flumine Dniepr ab episcopo Corsunensi et presbyteris ex Graecia adductis baptisatur. hist. Polon. I, 113. Dlugosz’s words are repeated by Mechowit (per episcopum Korshcimiensem, p. 26 chron. Polon) and Strykowski (od. biscupa Korsunskiego... p. 132 Kronika Polska). Under 1090, he says that the Pereyaslavl church was consecrated by “Efrem Metropolitan”, and the following year “Bishops Ephraim of Pereyaslavl gathered” and so on. Collection l. I, 89. 90. Pereyaslav. let., p. 34 Supralsk. l., p. 10. Helmsman 1286 In music. Blush. 310. 312. 313, Certificate of Vsevolod in Rights. Interview. 1861 III, 212, at Rev. Macarius in history 2, 359. Patericon r. 169. 170. About the importance of cave inscriptions. Aug 28 Nikon. l. I, 92–94. 103. 104. Step. book I, 134–136. 143–146. 150. There is only one news about St. Michael, that he was originally from Syria cannot be accepted by criticism, since it is incredible in itself, while the news of the Joachim Chronicle is the most natural. RKP. Saints: “The holy first Metropolitan Michael, who baptized the Russian land, reposed in L. 6500 m. June at 15 days and was laid down in the cave.” And according to the description of the Lavra, p. 300, approx. 271, before 1730 memory of St. Michael was celebrated on June 15, and after that he was commemorated on September 30. Jerome. Joasaph's legend about the discovery of the relics of St. Gregory and Cassian in the June Menaion of the Sergius Lavra; his life, Rev. Stefan. See literature review, page 211Λ East. Hier. III, 59–62. Swedish about mon. 73. 74. In the RKP. Rumyantsev's charter of 1608 (description No. 449): “June 15, the appearance of the relics of St. the father of our Guria (Gregory) and Cassian, also in Avneg.” Their service in the RKP. 1592 at Tsarsky No. 563. In 1662, there were 18 courtyards behind the Avnezhsk monastery. Buslaeva Words. and art. 2, 352. Life of St. book Lazarus, in Glasnik XI, 108–115, is very poor in content: it is a set of pompous, wild phrases that expose the poverty of the writer’s thoughts. - To see the book. Lazarus, it is necessary to reconsider other monuments of the past. Lazar was from the boyar house of Gerblyanovich, Raicha ist. 3, 4. 5. Serblyak l. 144. Lazarus himself says that he has “a brother, the clerk Mlieu, and a sister, Dragana.” Hilandr. gram. 1381 Description of the life of St. Stefan the Despot, son of Lazarev, writes: “Vlkan is the second son of Simeon, the brother of Sava, the Grand Duke, gave birth to a son Zhupan Dimitar, in the monastic rank David was called and the light, having created a church at the river Lima in the place of Brodarev. And give birth to a son, Vratislav Knez. Vratislav gave birth to Vratka Knez; Soon give birth to a daughter, Militsa. This was the wife of the great prince Lazar.” Also a kingmaker for Raich 3, 3 and Nikon. years. 2, 289. Marko, son of Vulkashin, called himself the King of Prizren; Vladimir, the illegitimate son of Dushan, was also written on coins as kralem (glasnik VIII, 276.VI, 186.189). Raicha ist. 3, 1–17. Letop. in Glasnik 1, 166. V 77. 78. XI, 148. 149. Vulkashin’s son refused to recognize the supreme power of Lazarus at the general meeting; but Lazarus soon drove him out of his kingdom of Prizren. Tronosh. years. § 40, 41. Acta patriarhc. Constant. 1, 558. Uindob. 1860. Glasnpk VIII, 126–128. On the resolution of the second Patriarch of Serbia - in music. Rumyantsev, p. 157. Raicha ist. 3, 17–20; 2, 627. 628. Synaxarion of Serblyak years. 145. On the coins “Prince Lazar”, but in the Byzantine crown and with a scepter in his hand (Zai. Archaeological Society. 1, 359. 366. 367. Glasnik V, 214). According to other monuments, he is either a prince or a king; the latter meant that the people respected him as a king, although he did not bear the name of a king. – Serblyak (l. 145) says that the reconciliation of Constantinople with the Serbian Church was under Patr. Feofane; but in 1376 by Patriarch Con. There was Philotheus, as meek as he was smart and enlightened. In another place (l. 152) Serblyak says that reconciliation followed under Patr. Filofee. Grigorovich travel, p. 51. Certificate nap. in Glasnik XI, 138–140. Vuich travel. on Serbia, pp. 71. 73. Glasnik IV, 192. 194. Porfiry index, p. 55. Grigorovich's travelogue, p. 81. Certificate printed. in Christ. Thurs. 1853 11, 309. 310. Notes from a devotee of St. mountains, pp. 349. 350. This was written in 1583. Then they came to Moscow from Serbia for alms from the “Trinity Oleshkovo Monastery, priest Joachim, and the Ascension Monastery, priest Avksentiy.” Relations between Russia and the East, p. 128. 132. St. Petersburg. 1859 Description of Blush. music p. 147. 148. Diploma ed. in the Serbian Chronicle for 1847. By the will of his son Wolf, under Patr. Spiridon, when P. Ephraim was living in retirement, the chronicle of George Amartol was written. Grigorovich is on his way. 23. 24. Letop. in Glasnik 1, 166. XI, 149. Letter from the Sultan and response from the prince. Lazarus preserved in the chronicle, ed. in Glasnik V, 82–84. Glasnik IV, 194. 195 exposes a reliable legend that Miloš Obilić, son-in-law, prince. Lazar and governor Branichevsky, founded a monastery near Golubets. A fog that still exists today. Milos unintentionally shot and killed the monk Zosima while praying. This accident caused Milos to build a rich monastery. Was it not the same accident that strengthened his determination to sacrifice his life in order to kill the terrible enemy of faith and fatherland - Murat? News of the modern Russian pilgrim Ignatius, Nikon. years. 3, 161 and in the legends of the Russian people, - Two legends of the 15th century. about the Battle of Kosovo near Hilferding in the XIII volume. Zap. Geogr. General 271–273. Ibid., pp. 265–270 folk tales. One of them is printed in its entirety. in reading General East. 1860, Rajic said long ago about their historical merit: “about Milos in a simple story the predicate resembles a fable.” Tronoshskaya letop. in Glasnik V, 84. 85’. 88–92. 3, 51. 3. In the Serbian prologue of the 14th century. under June 15: “on this day, and in l. 7897 (1389), there were battles between Prince Lazar and King Amurat in Kosovo, and many people fell from Christians and Turks. Serble defeated Bekha and Tsar Amurat Ubyshe. And for the escape of some of the Serbian troops, Turkey was defeated and a great battle ensued. The death of the glorious Srbian gentleman, Prince. Lazarus. Nevertheless, God vouchsafed all those who were destroyed and who shed their blood to be Christians, along with all who suffered for His name; to Him be glory.” Glasnik X, 341. 342. Nikon. l. 3, 244. “It is now seen that he is alive in that one, having himself created a great monastery, the verb Ravinitsa.” Raicha East. 3, 69. 70. Printed legend. in Glasnik XII, 681–684. Now Ravinitsa Prince. Lazarus again with the monks, although only a few. Danton in Christ. Read 1865 2, 141. Martyrdom of St. George ed. in the summer Archaeogr. Comm., page 5. 6. St. Petersburg. 1864 Serbian text by Hilferding in the West. Geogr. General XIII, 280. 281. In Izv. Academician 1, 347 Euphemia is considered the wife of Prince. Lazarus. But the nun Euphemia is the widow of the despot Uglelia and according to the life of St. Stephen the Despot together with the prince's widow. Lazarus. The militia came to the Sultan. On the curtain, sewn in 1399 on satin in silver, gold and silk, the nun Euphemia calls herself: “dishchi lord prince.” Caesar Voichne, who lies here, was once a despot” (Glasnik V). Relations between Russia and the East, p. 54. St. Petersburg. 1858 Service of St. book Lazar Serbsky on June 15, - at Tsarsky No. 563, in Serbsk. RKP. Glasnik 1, 160. Vershinsky Monthly Book for June 15.