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Memories of the miracle of St. great Euphemia The fathers of the Fourth Ecumenical Council, which took place in 451 in Chalcedon, having written a definition of faith, placed it in the shrine of the relics of the great martyr; They also attached a heretical confession to it, which, however, was later found at the feet of the saint. The fathers themselves mention this in their letter to Leo, the Pope of Rome, saying: “God was the one who acted, and the good-victorious Euphemia crowned the meeting in the palace, who, having accepted from us the definition of faith, presented it as her own confession to her Bridegroom, through the most pious emperor and the Christ-loving empress, calming all the excitement of the opponents, strengthening the confession of faith.” † Repose of St. Blessed Princess Olga, in the baptism of Helen, Equal to the Apostles According to the information of Rev. Nestor, book. Olga was a natural Slav, born in Pskov, or more precisely in the direction where Pskov was later founded. “Igor Rurikovich,” he says, “is getting his wife Olga drunk from Pleskov” 126. – The news of the late story of the famous Vasily, that she was “from the family of Varangian” and was born “near the limit of German power”, exposes itself in injustice, pointing out under Olga Nemtsev within the Russian borders, while they appeared here only at the end of the 12th century. Just as unfairly, the same story presents Olga as a person of humble origin 127; Olga, according to history, is not only the legitimate wife of the prince. Igor, while the maid Malusha was only a concubine, but even during Igor’s life she sends ambassadors on her behalf to Constantinople along with Igor’s ambassadors and she has her own city of Vyshgorod. Then there is no reason not to accept the testimony of the Joachim Chronicle that Olga was from the family of Gostomysl, famous for its intelligence and influence on the Slavic tribes, the same one, on whose advice, to stop troubles between the clans, Rurik the Falcon was called from the Vendian, Slavic, country. According to the same chronicle, Olga was called Beautiful, due to the beauty of her face and soul, and Igor’s guardian Oleg called her Olga after his own name when he married her to Igor 128. After the death of his husband Igor († 946), Prince. Olga ruled Russia, like Lyubusha among the Chekhovs, the widow of Dobroslav among the Serbs, Dragomir in Bohemia; Olga’s son Svyatoslav remained after Igor for only 4 years “children” 129. And Olga managed affairs with the mind and will of a man. She not only punished the indignant Drevlyans for the death of her husband Igor, but she pacified them to such an extent, without losing a single one of her loyal subjects, that she introduced her own regulations about their way of life among them, and imposed a heavy tribute on the indignant Korosten. Having pacified the Drevlyansky land, Olga returned to Kyiv 130. After staying here for a year, in 947 she went to the Novgorod region and “established graveyards and tributes in Msta, and quitrents and tributes in Luga.” This journey remained memorable among the people for a long time. The chronicler says: “all over the land” (Novgorod) there remain its traps” (places for catching animals), “signs” (signs on side trees) “and places” (dachas) “and churchyards” (places of rural administration). “In Pskov” there are “her sleighs”. Along the Dnieper and Desna its “perevesishta” (commercial scales for collecting duties) are known; on the Desna, her village “Olzhichi” 131. Olga traveled all the places from Kyiv along the Dnieper and Desna to Novgorod and Pskov, examined everything with the eye of the ruler, she herself tested and determined where her subjects could have a trade, and in the Novgorod side she made special orders along the river. Msta and Luga. In Luga she established quitrents, and in Msta - graveyards, and tributes - here and here. This means that according to Msta she appointed the central places of her economic administration, what are otherwise called volost administrations with the corresponding population; and from the areas along the Luga, the Novgorodians allowed Olga to appoint certain payments for the use of the lands, but she could not populate these lands with her people, as she could populate the lands along the river. Mste. Olga did not wage war with the Novgorodians, as she did with the Drevlyans, but she knew how to force the proud Novgorodians to accept the same orders that she imposed on the Drevlyans. It was not in vain that Vladimir’s nobles told Vladimir that his grandmother Olga was the smartest of people. Returning to Kyiv, Olga quietly ruled Russia 132. And a pagan, especially the best pagan, trusts his life to his conscience and his civil life to thoughts of the eternal God. Olga was very capable of understanding herself and the life around her. – The wonderful event with the Russian governor Bravalin in Surozh (942) could not fail to impress Olga. – There were Christians in Kyiv under her and before her 133. She saw their life, could learn about their faith, could compare their faith and life with Slavic paganism. Her bright, insightful mind understood that paganism could not raise people like Christians. A conversation with Christian teachers (we see one of them with her on her way to Constantinople) revealed to her the heavenly purity and height of Christian teaching. And her heart was captivated by the truth of the Gospel. But on the one hand, the majority of the elders and the people, belonging to paganism, were not inclined towards Christianity, and Olga was afraid to be baptized in Kyiv, lest it cause unrest among the people 134. On the other hand, she wanted to listen to the most accurate instructions in the faith, in the very capital of Christianity, so as not to make any mistakes in the most important matter; she wanted to see the best in the experiments in the best faith, in order to believe it with complete conviction of mind and heart. The teacher explains very correctly the significance of Olga’s journey to Constantinople. Nestor. “The Ethiopian queen,” he says, went to Solomon to listen to his wisdom and saw the experiments of his wisdom: exactly the same as the blessed one. Olga sought the wisdom of God. Those who seek wisdom find it... Blessed. Olga, in her mature years, searched for the intellectual meaning of everything in the world and then found a precious pearl - Christ” 135. Olga was in Constantinople in 957 136. She arrived there, of course, at the appointed time for the Russians, which was, according to Constantine, the end of June and the beginning of July. More than a month passed between her first reception at court, on September 9, and her second, on October 18. They forced her to wait for quite some time in the harbor, about which she later complained 137 . This delay, no doubt, depends on the fact that, literally adhering to all forms of the agreement with Igor, they demanded that Olga present a letter from the Russian prince to the Russian embassy. In any case, Olga stayed in Constantinople for at least three months. What was she doing at this time? Since the purpose of her journey was to better study the holy faith and to be baptized; then the fulfillment of this double goal consisted of her occupation in the capital. “The wife of the Russian prince, who led the fleet against the Greeks, named Olga, after the death of her husband, arrived in Constantinople and, when she showed her determination to accept the service of the pure faith, she was baptized and returned, awarded honors worthy of her intention,” says Skylitza. Kedrin writes: “Olga, the wife of the Russian prince, the one who led the fleet against the Greeks, after the death of her husband appeared in Constantinople and, when she proved her great zeal for true piety, was baptized and received with honors befitting her rank, and returned to her home” 138. In these words, in addition to confirming the main event - Olga’s stay in Constantinople, the very order of her activities in Constantinople is visible. Her first step was to reveal to the patriarch her sincere intentions about the faith, then, after listening to instructions in the faith, to be baptized, and finally to see the court. The patriarch was then Polyeuctus, famous both for his holiness of life and for his high education. Olga presented him with a golden dish with the image of the Savior on a precious stone as a sign of her love for the holy faith. According to the ancient prologue, the patriarch baptized her himself. Nestor says the same and adds that “the emperor was her adoptive father.” Olga, Nestor continues, having been enlightened by baptism, rejoiced in soul and body. The Patriarch told her: “Blessed are you among the Russian women, for you loved the light and rejected the darkness: the Russian sons will bless you until the last generation.” Then the patriarch gave her instructions about church rules, about prayer, about fasting, about almsgiving, about maintaining bodily purity. She stood with her head bowed and, like a sealed lip, listened to his teaching. Then, bowing to the patriarch, she said: “With your prayers, may the Lord protect me from every hostile snare.” Having taught the blessing, the patriarch appointed a capable priest for her 140. On September 9, Olga was received with her entire embassy at court. “When Olga, writes Emperor Constantine, arrived at the palace, she was followed by her special princely relatives, many of the most honorable servants, attorneys (apocrisiaries) of the Russian princes and merchants.” The Emperor received Olga, surrounded by high officials. Gifts were presented from the Russian Embassy. The Empress received the Grand Duchess in Justinian's hall. In another room, in the presence of the imperial family, Olga talked with the emperor. Lunch was in the Justinian Hall; the empress sat on the throne; The Grand Duchess was sitting at table with the ladies of the first class. During the table, two choirs of singers sang - the singers of the Church of St. Apostles and chanters of St. Sofia, and the Grand Duchess's Retinue, with the exception of the princely persons, dined at another table. After dinner, gifts were presented to the Grand Duchess and her retinue. On October 18 there was another dinner: the Grand Duchess sat in a special hall with the Empress and her children; the emperor with his Russian retinue sat in another 141. The dinner on October 18 was, of course, a farewell dinner. Going to the house, says Nestor, Olga was with the patriarch to ask for his blessing; she told him: “My people and my son are pagans (trash); If only God would keep me from all evil!” “Faithful child! The patriarch answered her: “By being baptized into Christ, you have put on Christ: He will protect you” 142. According to the ancient prologue, the patriarch gave Olga a cross for blessing, which was kept for a long time in Kyiv even after Olga 143. “Olga brought with her to Kyiv, says Joachim’s chronicle, smart priests, built a wooden church of Sophia and decorated it with icons that the patriarch sent her.” This church of St. Sofia burned down in 1017 (after the death of Olga); This is what Dietmar writes, and he also says that in 1018 they met King Boleslav - “in the monastery of St. Sofia" 144. If blessed Olga brought the priests with her and built a Christian church in Kyiv, then of course she was not the only one who returned from Constantinople as a Christian. In fact, with her in the Christian capital were her “relatives and female relatives,” including her “nephew,” up to 10 “most noble wives,” 18 “honorable servants,” 22 attorneys of the Grand Duchess and Russian princes, 43 merchants, and up to 10 officials. Is it likely that none of these people would follow his example? princesses in Constantinople? Rather, we can assume that few did not follow and almost only those who had already been baptized. Olga undoubtedly took with her those who had the same thoughts about faith with her. Upon returning to Kyiv, Blagov. Olga, deeply convinced of the superiority of heavenly faith, could she not wish that others who remained in pagan darkness would turn to the Christian light? First of all, like a loving mother, she spoke about the holy faith to her son. “I have come to know the true God, my son, and I rejoice. You will know and you will rejoice. – Christian faith is light and joy to the soul; She, with her life-giving effect on the soul, speaks about her unearthly origin, about her Divine dignity; accept this faith and not only will you not regret it, but you will begin to consider yourself the happiest, just as I consider myself the happiest,” this is what the prince said. Olga to the prince's son. - And how clever this instruction is! But, unfortunately, Svyatoslav loved glory too much and thought only about battles. To his mother’s requests, he answered: “How can I alone pass a different law? my squad will laugh at that.” Not only did he not show any disposition towards St. faith, but, completely occupied with dreams of power and glory, more than once expressed anger at his mother’s proposal: “That’s why I was angry with my mother.” What was it like for a mother to see a disobedient son and disobedient in the matter of saving her soul! But not everyone was deaf to the preaching of blessings. princess, how deaf her son was: some received St. baptism. Unfortunately, and then sorrow followed for Equal-to-the-Apostles. Svyatoslav, who himself did not want to hear about the holy faith, did not prevent others from accepting it; but he seemed not to see that his pagan squad was brazenly laughing at those who received the saint. baptism; sometimes he himself, together with his wild squad, insulted Christians with evil ridicule. “Svyatoslav (Svyatoslav) neglects that (Olga’s teachings), does not take it into his ears, and if anyone wants to be baptized, I curse him.” That's what the reverend says. Nestor. In the Chronicle of Joachim we read that even during the life of St. Olga “from the nobles and death many (Christians) received and the nobles from the infidels scolded them”; and after Olga’s death in 971, the pagan squad, accusing Christians of the death of the troops beyond the Danube, so incited Svyatoslav against them that he killed his brother (cousin) Gleb (Bread) 145, and many Christians were put to death. What a blessing it was. Olga, look at such a disposition of the majority towards the holy faith! But she endured and with patience won the hearts of others towards St. faith; she prayed, constantly prayed, and from the goodness of heaven expected the best for her homeland. “She prayed for her son and for her people day and night.” For her, the consolation was that, as she saw, very many, including her nephew who was with her in Constantinople, deeply, ardently loved the holy faith and were ready to shed blood for it. This gave her hope for a better future. Blagov. After her baptism, Olga lived for another 12 years. For so long, with her zeal for the holy faith, she undoubtedly introduced many to the holy faith. In itself, it is likely the news, found even in ancient monuments, that Saint Olga sowed the first seeds of the holy faith in her young grandson Vladimir and his brothers 146. It is more than likely in itself that when Svyatoslav was engaged in war with various neighbors and almost did not live in Kyiv, Equal-to-the-Apostles used this time to freely sow the holy faith outside Kyiv. Vyshgorod, as a place exclusively belonging to her, was without a doubt a city of Christians under her. The same should apply to other settlements that were directly dependent on it; and these were the places from which income came to support the Grand Duchess, the mother of the Grand Duke, and her court. One chronicle says that St. Olga “dying gave her village of Budutino to the Holy Mother of God” 147. Thus, in the absence of her war-loving son, Equal-to-the-Apostles visited her homeland Pskov and there sowed the seeds of the holy faith. On the bank of the Velikaya River stood the Holguin cross, which, unfortunately, burned down in 1509 and in 1623 was replaced by another, hitherto intact 148 . According to scribe books, not far from Pskov, Perino - Olgin town, also, Zhitnik - Olgin palace, also 149 are shown. According to legend, St. Olga subsequently sent funds to build and decorate the Church of the Holy Trinity near her cross, and here, by her will, the city of Pskov was founded. The cross of St. Olga still stood at “Nicholas on the river.” Narova" 150; and in the 16th century its crosses were seen in other places on the Pskov side 151. Crosses of the book Olga themselves were teachers of a new faith for the Pskov country, where idols stood for a long time even after her, although with a different meaning: “Delight is a stone image holding a cross in its hands, and Kors, who stands on a snake with a sword in one hand and with a fiery arrow in the other” 152. While the holy mother labored for the better happiness of her homeland, her son Svyatoslav, scouring for foreign lands, almost lost his own: constrained by the Pechenegs, the helpless Kievans were brought to the point that they were ready to hand over both themselves and his mother and Kiev to the Pechenegs. Returning hastily to Kyiv, Svyatoslav drove out the Pechenegs; but he was ready to rush across the Danube again, while his mother lay on her deathbed. Blagov. Olga said with sorrow to her son: “Bury me and then go wherever you want.” Three days later, July 11, 969, St. Olga died; She bequeathed not to perform a pagan funeral feast on her and not to build a pagan mound, but sent money to the patriarch for her commemoration, and her confessor performed a funeral song over her, in the presence of the princely family mourning her. Rev. Nestor, finishing his news about the blessed Olga, writes: “she foreshadowed Christianity in our land, like the lightning before the sun, like the dawn before the full light; like the moon in the night, so it shone among unbelieving people. She was the first from Rus' to ascend to the Kingdom of Heaven. The Russian sons praise her as a boss. Even after death she prays to God for Rus'. Everyone glorifies her, seeing her lying in her body for many years” 153. These beautiful words of St. Nestor also show us that during Nestor’s time the Church already honored Olga among the saints and her relics were openly reposed. From the monk Jacob we learn not only that “the body of St. Olga rests in the coffin, like someone sleeping, incorruptible for so many years,” but also the fact that “her small stone coffin stands in the church of St. Mother of God, in the one that was built by the blessed Prince Vladimir" 154. According to other sources, the body is good. Olga was laid to rest in the Church of the Tithes by her faithful grandson Vladimir, under Metropolitan Leontius 155. † Suffering Rev. Nicodemus Albanian Slav, teacher. Nicodemus 156, by the will of his parents, was married and had children. Connections and acquaintances with the Turks darkened his soul, and he, carried away by the sensual life of Mohammedanism, renounced the faith of Christ. His passion for Mohammedanism was so strong that, despite the tears of his family, he turned away his children, except for one, who was secretly sent to Mount Athos. When he found out where his son was hiding, he, inflamed with fanaticism, rushed there to snatch his son from the monks and avenge him. The good God, who seeks our salvation, arranged it in His own way. When Nicodemus arrived in Athos and was looking for his son, the feats of fasting, prayer, the silence of the hermits, and the meek treatment of everyone struck him to the depths of his soul. He remembered his past, when hopes for an eternity of spiritual bliss were not alien to his heart; he compared the paradise of Mohammed with the paradise of Christ and saw that as much as the first was dirty and unclean, the other was just as bright and fragrant; he compared the life of Christian hermits with the life of Mohammedans and saw that while they are meek, kind, affectionate, ready to sacrifice everything for others, others are just as wild, unbridled, proud and self-willed. He remembered that there is only one hope of salvation for sinners, as all people are, - Christ the Son of God; What awaits the unfortunate man who has renounced Christ? And he wept bitterly about himself, about his fall. Without leaving the mountain, he returned to Christianity, cursing Mohammed, and accepted monasticism. For three years he mourned his fall and exhausted himself with exploits. Having heard from some fathers that it is useful for someone who has renounced Christ before people to confess Him before people, he decided to undertake the feat of martyrdom. In order not to be deceived in his desire, he turned for advice to the blessed elder Akakios, who lived in the Kavsokalivsky monastery. He cried for a long time at the feet of the elder, asking him to heal his sick man. The elder picked him up with love, prayed for him, then quietly said something to him, gave him his old man’s staff, with the words: “Go with God!” God help you! You will accomplish the feat and receive the crown.” Nicodemus, barely moving from the exhaustion of the fast, set off with the blessing of the elder. Also on St. The Lord strengthened him for a great feat with a vision - he revealed to him both the torment that he would endure and the place where his head would be cut off. Comforted by the goodness of God, Nicodemus firmly went to his feat. He arrived straight to his homeland and then the Turk confessed out loud that he was a Christian and recognized Mohammedanism as a pathetic delusion. The Turks presented him to the Pasha. And before the pasha he confessed that although he accepted Mohammedanism, he was convinced that the Christian faith is a faith that cannot be replaced by anything, and Mohammedanism is a pathetic delusion, terrible for one who values ​​​​his eternity. “The enraged pasha ordered him to be thrown from the terrace of his house. He was sure that the Christian would be broken into pieces by the fall. But Nicodemus, by the grace of God, remained unharmed - and again appeared to the pasha. Pasha trembled, thinking that there was a ghost in front of him. Meanwhile, a crowd of fanatics screamed and demanded execution for the one who humiliated Mohammed. Pasha gave Nicodemus to the will of the raging crowd. Furious fanatics tormented the sufferer for three days, forcing him to renounce Christ. When they finally saw that they could not overcome the firmness of the confessor of Christ, they deprived him of his head in the very place that was indicated to him in the vision. The feat ended on July 11, 1722. The relics of St. Nicodemus, transferred to Athos, exude healing to those who touch them with faith 157. Celebration of the Revealed Rzhev Okovitsky Icons of the Most Holy. Theotokos Hodegetria and the Life-Giving Cross In 1539, at the old Pyrshensky settlement, overgrown with forest, in Rzhevsky district, two predators from the village of Dryabkov, having come to a council with similar villains who were expected, suddenly saw the Holy Cross depicted on the icon on a tree. This phenomenon upset their plans, and they announced their discovery to other peasants. These, having ascertained the truth of what they had said, invited a certain hieromonk Stefan to perform prayers (the nearest church was 14 versts away). Stephen, accompanied by a hundred men, women and children from four surrounding villages, came to the site on the day of Pentecost, May 25th, and gave thanks to God. Meanwhile, bad weather came and everything was covered with clouds, only it was light in the settlement, and suddenly Stefan saw an icon of the Most Holy One on a pine tree, three fathoms from the first tree. Theotokos Hodegetria with the Eternal Child on her left hand and the coming Saint Nicholas. The holy icon is very small, the works and letters of ancient icon painters, according to the handwritten legend about the discovery of the icons. Monk Stefan and all the people thanked God and, by faith, the grace of healing flowed out to many sick people. Stefan, having compiled a detailed record of icons and grace-filled healings, went to Moscow and, through the former governor of Rzhev, presented it to Metropolitan Joseph. Soon the trustees of the Okovitsky volost arrived with a written report about the miracles that had taken place. The Metropolitan, after a conciliar discussion with two bishops (Sara and Kolomna), reported this to the Grand Duke, and the Grand Duke immediately sent a boyar and a priest to investigate the matter on the spot. Those sent themselves became obvious witnesses of many miracles and confirmed the truth of previous reports. Then the Grand Duke ordered that a church in honor of the Cross be erected in the place where the Cross of the Lord appeared (feast of August 1), and in the place where the Hodegetria icon was, he ordered the Church of the Mother of God with a chapel in the name of St. Nicholas the Wonderworker to be built. The priests and deacons of the Moscow Assumption Cathedral consecrated them on October 5th and 9th of the same year. In 1540 St. The icons, at the reverent desire of the Grand Duke, were brought to Moscow (via Rzhev and Volokolamsk) and were here from January to June, and then again returned to the Pyrshenskoye settlement (which began to be populated and now there is the village of Okovtsy on the Pyrshna River), where they reached July 11, which day was set for the celebration of the icons. See Priest Uspensky Historical note about the village of Okovtsy, Moscow, 1873. Nowadays Okovtsy is in Ostashkovsky district, but the icons are still called Rzhevsky. During the turmoil of the interregnum they were in Novgorod, but in 1667, by the will of the patriarch, they were returned. Collection l. I, 12. IV, 174. V, 30. Translated. l., p. 12. Step. book I, 80. The Tale of St. Princess Olga - at the beginning of the steppe. books. I, 6–11. This story is an addition to the step. book, sewn during Metropolitan. Macarius, if not after him. She stands here without any connection with the steppe. a book. It is followed by a table of contents. books, i.e. the beginning of it. About Olga step. the book repeats the words of Nestor. I, 80. This story is the work of the famous fabulist Vasily. He made an extract from it for the prologue, but it didn’t make it there. Extraction printed. from the Most Reverend Macarius in history. Russian Churches I, 228–229. Published in print. In the prologue, a short life of Saint Olga is found in the RKP. prologue of the 15th century, in Rumyantsev No. 321. It is strange how the trends about Vasily converge with the trends of modern Westerners. Lavrovsky about Joachim’s Chronicle, p. 57. Kharkov 1856 Joachim’s Chronicle - in the Fatherland. Zap. 1856 about the calling of Rurik from Slavyansk. Pomorie and about Slavyansk. the meaning of the names of Rurik, Igor, - Oleg - Gedeonov: “about the Varangian question, ch. XIII–XV". To Record. Imperial Academy of Sciences. And Nestor clearly says that Rurik’s Varangians are not Swedes, not Norwegians, not Danes, not Anglo-Normans. – This remark had to be made in his time: in the 11th century. The Varangian squad of the Greek emperors no longer consisted of Vendian swordsmen alone, but also of condottieri from Sweden, Norway, Newman England... Denmark. Collection l. I, 25. The Drevlyan men “sedyahu - in great sustugs, proud.” The sustug is still known among Mordovians - a copper chest decoration. A recently discovered 10th-century sustug is a copper chest decoration with six rows (“partitions”) of descending chains with bells (Zh. M. Internal Affairs 7. 39, pp. 165, 166). According to the Pereslavl Chronicle (M. 1851, p. 12), Olga told the Drevlyans: “I ask you to give a sacrifice to the gods, give three doves and three sparrows from the yard.” And Constantine Porphyrogenitus wrote about the Russians that they “sacrificed live birds.” Nowadays the village Staroselye on the left bank of the Dnieper, not far from the mouth of the Desna, almost opposite Vyshgorod. – See Chernigov. diocesan Izv. 1863 No. 15. According to Lvov. I, 69, “there is a village of hers near Kyiv near the Desna, and to this day it is called Olzhishche. The transport of her (Olga) along the Dnieper continues to this day.” Collection l. I. 25. IV, 174. V, 104. IX, 29. Olga’s civil affairs are clearly explained by Mr. Belyaev: Rus' in the first hundred years, pp. 123–145. About Olga’s two palaces in Kyiv – Zakrevsky. Kiev, p. 205. About Bravalin chronograph and the life of St. Stefan Sourozhsky. See Notes from Odessa. General I, 193. Joachim's chronicle. in the Fatherland zap., p. 11. 12. 1856 Lavrovsky Joachim Chronicle, p. 62. Collection years. I, 26. V, 105. Nestor dates it to 955. But September 9. on Wednesday and 18 Oct. on Sunday, when, according to the description of imp. Constantine Olga was treated to a treat in the emperor's palace, they were in 957, not in 955. Nestor conveys erroneous rumors about the relations of the emperor with Olga. With the exact information of the modern emperor, the disagreements of old writers about the time of baptism, shown by St. Demetrius (part min. July 11) - resolved or destroyed by themselves. Collection l. 1, 26. “If you, rtsy, also stand with me in Pochava, as I did in the Court, then I will give you.” Banduriip. 59. Skylitza in Schletzer Nestor 3, 461. Kedrin annal. r. 499. Also Zonara annal. r. 152. I saw this dish in the St. Sophia Church in Novgorod. archbishop Anthony, cat. wrote about it like this: “and the dish was great for the service of Olga the Russian, when they took tribute while going to Tsaryugrad; in Olga’s dish there is a stone, on which Christ is written, and from that Christ people receive seals for all good things; In the same dish, everything along the upper reaches is made with pearls.” RKP. travel Antonia. Oh blessed. A contemporary says to N. Polyevkte: “glorious for his monastic life, dedicated to the most perfect life from his youth, distinguished by every virtue and sound teaching; in him many saw another John Chrysostom, and he was like that in reality” (Hist. Bysant. XXI, p. 208 Venet). Collection l. 1, 26. V, 104. 105. VII, 286. IX, 29, 30. About the priest Transl. letop. 13. Constantini de cerem, lib. 2, p. 15. Complete translation of the lengthy description and with explanations from Belyaev: Russia in the first hundred years, pp. 146–153. Collection l. I, 26. V, 105. IX, 29. In the Serbian prologue of the 13th century: “be worthy of St. baptism from the patriarch and having accepted the cross from him, having come to his land, which now stands in Kyiv in the village. Sophia, in the altar on the right side of the land, having the inscription: renewed in the Russian land, the cross from Olga, noble princess, mother of Svyatoslav” (Vostokova description of music. 453). Also in the oven. prologue and Ch. Minea Jul. 11. M. Hilarion also says in praise of Vladimir: “You and your grandmother Olga, who brought the cross from new Jerusalem, from Constantinople and placed it in your land, you established the faith.” According to Polish news (Kievlanin for 1850, pp. 148–150), this cross was stolen from Kiev by the Roman bishop Andrew, who wanted to take it to Krakow, but was forced by miraculous force to leave it in Lublin, where he himself died in 1434. Pertz 5, 870. Nestor also speaks about the fire of 1017: “Yaroslav went to Kyiv and burned the churches.” Collection l. 1, 62. In the calendar of the Synod. Apostle 1307 under May 11: “the consecration of Saints Sophia in Kiev in l. 6460 (952)." Without a doubt, here, of course, is the consecration of the St. Sophia Church in 957. The consecration of Yaroslav's St. Sophia Church was delivered here on November 4. In the Serbian prologue of the 11th century: “on a thousand days the light of the martyr, the Tsar’s Rushka, Borys and Bread” (Exar. 91, note 10). Nephew c. book Olga, according to imp. Constantine, was with her in Constantinople. Stritter Izv. Byzantine. III, 53. Jacob thinks of himself in praise of St. He writes to Vladimir: “he sought salvation and received from his woman Olze, as the saint received. baptism... Then having heard everything from his woman Olze... he imitates his life... then having heard it, his heart is filled with the Holy Spirit, although St. baptism." Step. book 1, 87. Vladimir died at a very old age (decrepitæ statis. Dimaratr VII, 52); and from the death of Olga (969) to the death of Vladimir (1015) only 46 years passed. Thursday-Minea Jul. 11. And Nestor writes that in 968, during the Pechenegs’ attack on Kyiv, “Valga shut himself up in the city with his unuki, Yaropolk and Olga and Vladimir, in the city of Kyiv.” Collection l. 1, 27. Nikon. l. 1, 54. Collection. l. IX, 35. The inscription of the current cross and the chapel of the ancient place of the cross are from gr. Tolstoy: shrines and antiquities of Pskov, pp. 29. 30. 73. 74. Vasily also speaks about Olga’s cross. Step. book 1, 30. Der. Olga town and Zhitnik - at the mouth of the river. Great. Other monuments to Olga’s stay in the Pskov side: Olga’s Gate, Olga’s Sludy (underwater stone slabs in one of the branches of the Velikaya River), slightly lower than the village. Vybutin or Lybuty churchyard; Below the Olga Gate the place Budenik is an ancient village. Budyatino. In the chronicle (collection l.4:194) under 1394, Olga Mountain. Tolstoy ancient Pskova, pp. 76. 78. M. Evgeniya ist. about the Pskov Principality 3. 3. About the crosses Vasily in the RCP. in Olga’s short life: “they began to destroy the churches and idols in many places and in the places they began to erect the crosses of Christ; Those crosses of Christ have been working signs and wonders to this day, where the saint placed them.” He says the same thing in his lengthy life, step. kp. 1, 30. These idols were seen near the city of Pskov by David Wunderer, who was in Pskov and Moscow in 1589. He wrote: “the idols were placed by the priests many years before and to this day are an object of adoration for the inhabitants” (D. Wundrerers Reisen durch Rusland. Schveden 1589. 1590 in franktki Archi 1812). The latter is not true. The idols remained as monuments of the past that were not easily crushed and, moreover, had already received a different meaning; the latter is clearly visible from the Uslad cross. Collection l. 1, 28–29. V, 107. VII, 286. VIII, 289. IX, 37. Serbian prologue of the 13th century: “M. Julia passed away (Olga) in the 11th day. 75. when she began to get sick and called her son Svyatoslav, the commandment was for him to bury her with the earth equally, and not the essence of the grave (not to fill a grave-mound), but to send gold to the Patriarch of Constantinople and repose" ... (Izvest. Acad. 5:375). - According to the Theodosian Patericon (Izv. Acad. 5:137): “Olga died on July 11th and Olga did not command to send gold to the patriarch.” Praise to Vladimir in Christ. Thurs. 1849 2, 323. Step. book 1, 34. 39. 160. Print. postlog July 11. Serbian prologue of the 17th century: “Create a God who is in debt to yourself: He who is so incorruptible will be glorified... And we will take the body of our incorruptible woman from the earth, putting it in a shrine and placing the holy Mother of God in the church” (Ois. mus. 453. 454). Herberstein: “canonized by her grandson Vladimir, who had already been baptized; July 11th is dedicated to her.” Service of St. book Olga - at Tsarsky No. 563, Rumyantsev No. 397. The suffering of St. Nicodemus from Νεον μαϱτυρόλ. Nap. in Athos Patericon 2, 178–181. On the wall of the church of the Rylsky monastery there is a depiction of “St. Nicodemus the Myrrh-Blower." Grigorovich. 151.