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St. torment. Guria, Samona and Aviva Gury and Samon, natives of the city of Edessa, during the persecution of Diocletian and Maximian, withdrew to a certain deserted place, without ceasing to please God and instructing in the faith whoever they could. Governor Antonin found out about them and ordered to find them. Therefore, Gury and Samon were taken, and with them many believers. Antonin ordered everyone to sacrifice to idols; but not one wanted to depart from the Lord. Then, thinking that if he inclines the teachers to apostasy, then others will follow their example, he ordered everyone else to be whipped with rods and released, and Guria and Samon to be left to be tortured and imprisoned. At this time, the dignitary Musonius arrived in Edessa, deliberately sent to oversee the implementation of decrees regarding Christians. He demanded them for trial and, after severe torture, ordered them to be beheaded (304 years). Aviv the deacon suffered in the same place, fifteen years after Gurias and Samon, namely during the persecution of Licinius. The persecution concerned mainly the spreaders of the Christian faith. Having learned that they were looking for him for trial, Aviv voluntarily came to the mayor and was tortured with iron and then with fire. In these torments he gave up his soul to God (about 320). The faithful buried him at the relics of Guria and Samon. The Lord glorified the holy martyrs with many miracles performed by faith and those who came running to them with prayer; Of these, let us remember one most glorious one. In 395, hordes of Hunis Hephthalites (the so-called white Guins, or Gaitals, in modern Merv and Afghanistan) made great devastation in Syria and Mesopotamia, and threatened the city of Edessa. The Emperor, to strengthen the Greco-Roman troops stationed there, sent new regiments there. Among the warriors who arrived as part of the Edessa garrison was a certain Goth. He lived in the house of a widow named Sophia, who had an only daughter, beautiful in soul and body, raised in the fear of God. It happened that Gottfyanin saw Euphemia (as the widow’s daughter was called); seduced by her beauty, he asked his mother to give him his daughter as a wife. But the mother said: “I will not give my only daughter to a foreign land; You are a foreigner and you will take her to your land, but I will remain in sadness and grief, because I cannot live without her.” He, either with threats (because he was influential in his rank), or with caresses and entreaties, or with gifts, like a not poor man, did not cease to persuade the widow to agree to the marriage. And when rumors reached her that the obsessive groom already had a wife in his homeland, she told him: “I heard that you have a wife and children in your country.” Gotf, captivated by the beauty of the girl, swore in the name of God that he had never had a wife, that he loved only her daughter and would make her the mistress of all his property. Sophia believed the deceiver and agreed to the marriage, surrendering herself to the will of God. Meanwhile, the Huns, having been defeated by the Persians (since their invasion concerned mainly the Persian regions), went to their own country, and therefore the troops who arrived at Edessa were recalled by the government; including Gotf and had to return. The inconsolable mother tried to leave her daughter, but she could not break the marriage bond. Before setting off on the journey, she led both of them to the church of the holy passion-bearers Guria, Samon and Aviv. Having placed them before the ark with the relics, she said to her son-in-law: “I will not let my daughter go with you unless you give these saints who suffered for Christ as guarantors for yourself; take hold of the sacred ark and swear that you will not harm my daughter, but that you will love her and hold her in honor.” The Gotthian, considering this unimportant, immediately fearlessly took up the ark and said: “from your hands, saints, I accept the young woman, I present you to her mother as guarantors and witnesses that I will not do any harm to this wife of mine, I will never offend her, but I will love and honestly protect her to the end.” Thus spoke the Gotthian; and after this the mother cried out to the holy martyrs: “After God, I entrust my daughter to you and through you I give it to this stranger!” After prayer and a final farewell, Sophia returned to her home, and the couple set off on their journey. But so that the secret would not be made public in his homeland, Gotfani gave freedom to the slave he had with him. When they approached the residence of Gottfyanin (in what is now northern Bulgaria), this barbarian, having forgotten his love and oaths, stripped the unfortunate Euphemia of expensive clothes and dressed her in rags, like a captive and a slave, and said to her: “If you want to stay alive, then when you enter my house, don’t tell anyone about what happened between us; for I have a wife and children, and you will be my wife’s servant.” Euphemia accepted this news with inexpressible sorrow, and only in trusting in God’s providence and the intercession of Saints Guria, Samon and Aviv did she find support and encouragement. Gottfian’s wife, seeing the young woman and examining the beauty of her face, asked her husband: “What kind of girl is this? where did you bring her from? Husband: “This is a captive; I brought her from Edessa to be your slave.” Wife: “You can see from the beauty of her face that she is not a slave, but a free one.” Husband: “Although I was free in my land, I am now your slave.” Euphemia did not dare to contradict and obeyed the Gottfyanka, like a slave to her mistress; in my heart I constantly prayed to God and the holy passion-bearers for deliverance. After some time, the mistress noticed that her slave was not idle, and out of jealousy she began to burden her with work in order to kill her. When the time was fulfilled, Euphemia gave birth to a baby, similar in appearance to the Gotthian, his father. The mistress, noticing this, flared up with even greater anger and decided in her mind to destroy the baby. And once, having sent his mother away to work, she poured poison into his mouth, and he died immediately. Returning, the mother saw her son dead and was tormented in her heart with immense sadness. While cleaning up the dead man, she noticed saliva on his lips, remembered that the mistress had once threatened her and the child with death, and realized that she was the culprit in the death of the baby, but did not dare to talk about it; and having taken a small wave, she wiped away the poison flowing from the lips of the dead man and kept that wave for herself. The baby was buried. A few days later the Gottfian happened to call his friends to a feast, and Euphemia served. When the time came to serve the cup to the mistress, Euphemia, wanting to find out the truth, whether the child had really been killed by the mistress, soaked the wave and squeezed it into the drinking bowl. The lady drank and died that same night. In the morning, with the news of her unexpected death, relatives and friends flocked in, and after the usual preparations they buried her magnificently, without suspecting her ex. But after seven days, the relatives came to mind of the girl brought from Edessa, and they decided: “It’s not the other one, but that captive who is guilty of the death of the deceased.” And since there was no judge at home at that time, their own court decided to bury her in the coffin of the deceased. So, having opened the coffin, they put Euphemia in front of the corpse, which was rotting and seething with worms, rolled down a stone and set up guards so that no one would free the condemned woman from cruel death. Who could depict the sorrow and pain, fear and horror, crying and sobbing of the unfortunate! In the last extremity, she cried out to God and called on the saints of her homeland. And suddenly she sees three luminous husbands; the stench immediately disappeared and the fragrance subsided. And those who appeared said to her: “Be of good cheer, daughter, and do not be afraid; you will soon find salvation.” Out of joy, she forgot herself and fell asleep, and during her sleep, by an invisible force, she was transported to Edessa to the church of the holy martyrs and laid at their tomb. It was night and the morning service was going on in the church. She stood up and looked at where she was? for she knew that she was no longer in the grave. And seeing the walls of the church and icons, candles and the ark with the relics of the martyrs, hearing and singing the clergy, she knew that she was in Edessa, in the church of her guarantors, Saints Guria, Samon and Aviv. Rejoicing, she thanked God and His saints with tears for the mercy shown to her. The priest, hearing the words and crying, approached her and asked: “Who are you? Why are you crying so much? She began to tell about herself in detail, how she was given her material to the Gottfian at the tomb of the martyrs, how she suffered from that oathbreaker, how yesterday she was imprisoned in a tomb with a corpse, and about the appearance of the martyrs and the inexplicable transfer here. The priest, not yet trusting the story, asked: “Who is your mother?” And having learned that this was Sophia the widow, he sent to invite her to church. The mother, who knew nothing, soon came to church and, seeing her daughter in rags, was horrified, rushed to her and cried on her neck; Euphemia also cried, and both were unable to utter words from crying. Finally, having quenched her sobbing, the mother asked: “How did you, dear, end up here, and in such rags?” She told everything about herself that had happened from her husband and about her glorious salvation. The mother melted with pity, and everything that happened here was miraculous and glorified God. Having fallen before the relics of the saints, both gave thanks and returned home with joy and praise to Him, whose right hand saved, beyond all human expectation, and delivered the deceived and abused. After some time, the border of the Roman Empire was again threatened by the invasion of the Huns, already in alliance with the Persians, and therefore an army was again sent from within the empire to defend Edessa; The oath-breaking Gottfian also arrived with this army. Thinking that no one knew about the former, and confident that Euphemia had died in the coffin, he shamelessly appeared at Sophia’s house and conveyed greetings to her from his daughter, who only due to the surprise of the army’s appearance could not arrive with him. Sofia, hearing this, could not contain her indignation and, in the presence of her relatives who were there, exposed the villain and the perjurer. Captured and presented to the military commander, he confessed to his crime, was convicted and beheaded. Thus, the perjury was avenged, and the hope of faith did not remain in vain. † Suffering of St. Dimitry Dabudsky According to the village in which St. lived. Demetrius, according to Dabuda (Δαβουδη), we have no doubt that he was a Slav, and according to Publius the prefect, who tortured him in 307, we are sure that he lived in Thrace 255. Menologue’s news about him is as follows: “the martyr Demetrius suffered under the emperor Maximian and Maximin, being from a village called Dabuda. He was informed that he was a Christian, and he was detained by the prefect Publius. Having been asked, he boldly preached faith in Christ our God. With the assistance of the Holy Spirit, he taught those present about the incarnation of our Lord Jesus Christ and the inexplicable dispensation of salvation, about all His goodness and love for mankind; then he explained that worshiping idols is in vain, and both idols and those who bow to them are blind. The prefect, greatly irritated by this, ordered his head to be cut off with a sword. Thus the martyr died, having received a heavenly crown from Christ, about whom he had testified with love. His holy remains, buried by faithful and pious people, exude healing to those who come to them” 256. † Memory of Rev. Philip of Rabang Rev. Philip laid the foundation for monastic life in the monastery of St. Dionisy Glushitsky. In 1447 he founded on the river. Sukhona and Rabang monastery with the Church of the Transfiguration of the Lord. This is in the current Kadnikovsky district, in the 32nd century. from Vologda. Here he rested on November 15. His relics rest hidden in the church of the monastery, closed in 1764 257. Celebration of the Kupyatitsky Icon of the Mother of God The name of this icon comes from the village of Kupyatich, Minsk province in the Pinsk district near the Yasolda River, where it appeared and was found in 1180. A simple girl Anna, while tending her father Vasily's flock, once noticed a sparkle of light between the trees; I approached and saw that this light between the trees was coming from a small cross with the image of the Blessed Virgin Mary hanging on a tree. Anna took off the cross and took it home, hid it and returned to her herd. But in the same place I again saw a radiance and, approaching, I again saw a cross on a tree. Thinking it was someone else, she joyfully took it and hung it on her chest. In the evening, having driven the herd home, she wanted to show the cross she was wearing to her father, but the cross was not on her. She said that she had another similar cross, she went to take it, but did not find this cross either. Anna told her father about the crosses she had found, and together with her father she went to the place where she had found the cross twice. As they approached, they both saw in the light on a tree a cross with the image of the Mother of God. Taking him with them, they carried him home, but the next day he was no longer with them again. Then Vasily told about this; residents of their village who went to the specified; place and found a cross on the same tree, emitting a radiance from itself. Not daring to move it from this place any longer, they built a wooden church here, in which they placed the found cross with the image of the Mother of God. From that time on, many miracles began to flow from this icon. After several years, the Tatars burned the Kupyatitskaya church; The miraculous image, together with the cross, fell to the ground and, covered with ashes, lay on the ground. One traveler named Joachim, passing by the place where the church was, was amazed at the light emanating from the earth. As he came closer, he saw a cross lying in the ashes. Not daring to take it, Joachim announced this to the residents of the village of Kupyatich, who came with their priest, joyfully recognized the image of Kupyatich in it and with due honor took the shrine, which had not suffered the slightest damage from the fire. Instead of the one that burned down, they built a new church. Joachim remained with her as a sexton. In 1629, an Orthodox monastery was founded at the Kupyatitskaya Church. The icon of the Mother of God remained in Kupyatichi as long as the monastery there was under the jurisdiction of Orthodox Christians. When, in the second half of the 17th century, first Benedictine and then Uniate monks took possession of this monastery, then the Orthodox moved St. The icon was sent to Kyiv and placed in the St. Sophia Cathedral. The pilgrims have shown and continue to show great reverence for this icon for a long time. famous for her miracles. The miracles that came from this icon were described around it on the walls, in verses in the Little Russian language. During the resumption of the Kiev-Sophia Cathedral in recent times, these verses, as required by circumstances, were erased. A more clear description of miracles from the Kupyatitskaya icon was compiled in the 17th century by Abbot Ioannikiy Golyatovsky in Polish Russian; and an even more detailed description of them, with an image of the icon itself and with the addition of the history of its appearance and the construction of the Kupyatitsky monastery, is in a book called Teraturgima (miracles), written and published in 1638 in Polish by the Kiev-Pechersk hieromonk Afanasy Kalnofoysky, who brought the history of the appearance of the icon and its miracles, as well as the construction of the monastery itself, to 1636. About time Vershinsky in the month of the month p. 182. 315. In the description of the suffering of St. Philip, who died in 304, we read: “following him (behind Hermes) Publius, the prefect’s assessor, a thieving and predatory man, ascended (to the sacristy). – (Ruinarti acta 2, 440). It is in itself probable that this same Publius, a thieving assessor of the Arabian prefect in 304, was prefect in 307 and tortured St. Demetrius, especially since prefects rarely stayed in one place for more than a year. Menologium Basilii 1, 190. The same in the prologue under November 15, but the translation is incorrect and with omissions. RKP. Saints; information about the monastery 79. Dictionary of Saints, p. 268. East. Hier. V, 655, 656.