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Holy Great Martyr Euphemia Euphemia, a young maiden of a noble family, suffered in her patronymic Chalcedon along with other Christians who took refuge and were captured in the outskirts of the city at a time when the anfipat Priscus, fulfilling the orders of the emperor Diocletian, cruelly persecuted Christians and searched for them everywhere in order to force them to renounce Christ or condemn them to a painful death if they resisted taking part in pagan sacrifices. At this time, young Euphemia, who had barely emerged from childhood and had not yet experienced anything in life except the tender care with which she was surrounded in her parents' home, did not waver in the firmness of her confession. She survived the test, prepared by pious parents, whose love managed to cultivate in the soul of their child a guiding and saving feeling for her - devotion to God, which was not slow to prove to be an irresistible force in the struggle. When, among other Christians, in vain forced to take part in a festival in honor of the pagan god Mars, Priscus noticed the young Euphemia, it seemed to him that it would not be difficult with promises or threats to subjugate the will of such an inexperienced creature; Therefore, his surprise was great when Euphemia, admonished by the wise Christian leaders, to all his convictions to turn away from the Christian faith, answered him: “Do not think that, due to my weakness, I would yield to your demand to renounce my holy faith; If I, as a woman, am weak in my bodily strength, then my heart is not weak: it is strengthened by my hope in Christ and makes me wiser than the wise men who do not know the true God and worship soulless gods... Struck by such an answer, Priscus did not spare the firm confessor of the alien Christ from torture: “scourging, flames, wheels, a kindled furnace,” the martyr was subjected to all these tests, but remained unharmed by the power of God... The pagan judge himself was amazed by this miracle, but he did not understand the power of the Lord in it... But the simple hearts of the two soldiers who stood to carry out the orders of the tormentor understood her, and They refused to cooperate in the torture of the martyr, and believed in the God of Euphemia, who works miracles, and fearlessly confessed Him, saying: “from now on we know that there is only one true God, and we want to serve Him alone.” When the judges were forced to bow to the gods, they answered: “Having learned the truth, we cannot worship false gods, do with us what you want, our bodies are in your hands, but God will accept our souls.” The new Christians, Victor and Sosthenes, immediately sealed their faith with martyrdom. They were given over to be torn to pieces by wild beasts. Euphemia was also condemned to the same execution after all means of shaking her through torture had been exhausted, among which she also remained unharmed by the miraculous power of God. And to the end the Lord showed His wonderful mercy over her. When she was brought to the place of execution and, surrounded by lions and bears released on her, fearlessly poured out her soul in the last, dying prayer, the animals at first only licked her feet... Finally, one bear slightly wounded her leg, and at that time Euphemia calmly surrendered her soul to God (304). At the same time, a storm and earthquake broke out over the city, and Christians, taking advantage of the general confusion, took the body of the deceased martyr and buried him in the outskirts of the city. In the 4th century, a magnificent church was built at the burial site of Euphemia. Subsequently describing this church in Chalcedon, the historian Evagrius testifies that “it is known to all Christians that the saint sometimes performs miracles there...” Indeed, in addition to the many miracles with which God was pleased to glorify the saint who glorified Him. The Church itself remembers the Great Martyr Euthymia (July 11th) about the next miracle, “by which Orthodoxy was established.” When the fathers of the 4th Ecumenical Council, which took place in Chalcedon, the Orthodox and the heretics, who did not agree with each other, wrote their confessions and placed both scrolls in the hand of the Great Martyr Euphemia, sealing the shrine and praying that the God of this one who pleased Him would show them the right faith, then, opening the tomb of Euphemia on the fourth day after that, they found one scroll at the feet of the saint, the other in the hands her, and the latter contained the Orthodox confession (- in 451). In the Acts of the Ecumenical Council there is a clear indication of this miracle; in the letter to Leo, Pope of Rome, immediately after the end of the council, the fathers say: “It was God 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.” 140 In the canon written by St. John of Damascus in memory of St. Euphemia, this miracle of hers is also remembered: in the last song he clearly speaks of the scroll of faith entrusted to her by the cathedral. It is also spoken of in the canon of Joseph the hymn-writer, and its reality has been confirmed with rare agreement by a great many witnesses since ancient times. Relics of St. Euphemia, after the capture of Chalcedon by the Persians in 617, was transferred to Constantinople around 620. During the iconoclasm, he was thrown with a shrine into the sea, but was recovered by pious shipmen and taken to the island of Lemnos and already in 796, under Queen Irene, returned to Constantinople and preserved to this day in the Patriarchate of Constantinople, in church built in her name. † Memory of St. Czech book Lyudmila, book. Vyacheslav and Rev. Procopius Blessed Lyudmila, grandmother of St. book Vyacheslav, was the wife of the Christian prince of Bohemia Borivoj. 141 – The great enlightener of the Slavs, St. Methodius, the archbishop of Moravia, neighboring Bohemia, taught Borivoya and Lyudmila instructions in the pure, holy faith and washed them with the water of blessed baptism in Velegrad. 142 The prince and princess of Bohemia were sincere Christians and, out of sincere love for St. faith, they used measures to convert subjects to Christianity. The same was the son of their prince. Vratislav. – But paganism still lived among the Bohemian Slavs, and it was especially strong among the neighboring Polabian Slavs; The affairs of German Romanism not only did not bring the local Slavs closer to Christianity, on the contrary, they fueled strong hostility against it. 143 In this state of affairs, the struggle between the principles of pagan life and sincere Christianity was inevitable in Bohemia. Prince's wife Vratislava Dragomira was born a princess of Braniboro-Stoderanska. “It could not be that in such a deeply Christian family, such as the family of Prince Borivoy, the wife of a Christian prince became a pagan, not baptized, as the legends of Romanism portray to Dragomir. But there is no doubt that she was not a sincere Christian, she was proud and evil, and out of pride she valued everything Slavic, including pagan life; hatred of Christianity, brought up in the Polabian Slavs by the cruelties of German missionaries and rulers, appeared in it in the form of distrust and coldness towards Christianity. The two sons of Vratislav and Dragomira, Vyacheslav and Boleslav, were not at all like one another in their dispositions: as much as Vyacheslav resembled his good father in character and deeds, so much so did Boleslav reflect the qualities of the evil Dragomira. Old Princess Lyudmila after the death of her husband, Prince. Borivoja lived in Prague. Vratislav, understanding his wife well, entrusted the upbringing of Vyacheslav to his mother Lyudmila. Blazh. The princess wanted to see in her grandson, first of all, a sincere Christian. “And Veda and his woman Lyudmila taught Slovenian books in the wake of the priest; and above all reason is good,” says a contemporary. There is no doubt that “Slovenian books” here mean Slavic writings, those that were invented by St. Kirill; The word “books” had this meaning even among Cyril of Turov, especially in the original Church Slavonic language. 144 So, modern news means that Lyudmila “gave Vyacheslav to study Slavic writings at the direction of the priest, and he learned to understand well” what he read. Vyacheslav responded to the concerns of the kind grandmother not only with zeal for learning, but also with general behavior worthy of a Christian youth. He was kind, meek, not arrogant, chaste. He was given the best education at that time. His father sent him to Buduch (Budech). The young man “studied Latin grammar there and learned it well. 145 – God gave him His grace: he knew how to read Latin books, “like a good biscup” (there is no need to hide the sin, ordinary biscups did not know Latin well, although they celebrated masses in Latin); “If I took Greek or Slavic books, I read them without errors. And he not only knew how to read books, but, fulfilling the requirements of faith, he did good to the poor.” This means that he lived outwardly not like a young German prince, who perhaps shone with secular education, but lived like a pagan, drunk, brawled, and debauched. Prince Vratislav, being of advanced years and feeling the proximity of death, called the nobles and the bishop to him and declared his eldest son as his heir; after the liturgy, he himself brought Vyacheslav to the bishop and said: “Give, lord, a blessing to my son, my heir,” and the saint prayed for the sending down of God’s blessing. 146 Since Vyacheslav was 18 years old when his father died, his mother Dragomira began to govern the principality on behalf of her son. The ruler soon revealed her character: she brought bad people closer to her, even pagans, of whom there were still many left in the principality. She began to abolish the orders that were introduced by Borivoi and Vratislav to weaken paganism. “Things began to deteriorate. Blessed Lyudmila mourned the misfortune of her homeland. – Out of Christian zeal for the common good, she insisted to Vyacheslav that he himself should take over the administration of the principality. Good Vyacheslav followed his grandmother’s advice, and the whole country rejoiced. In order to prevent discord and unrest, Vyacheslav ceded half of the principality to his younger brother; this half, rich and extensive, was later called Boleslavia (Bunzlau). Dragomira, proud and vain, was severely offended by the order, which did not agree with her plans; but for the time being she hid her anger; her hatred began to look for means to take revenge on Lyudmila. She poured her anger into Boleslav, nourished and intensified his enmity towards his brother, beloved by Lyudmila. She secretly found a party for herself so that with her help she could safely commit a crime against Lyudmila. Blessed Lyudmila, having accomplished a holy deed for her homeland and her grandson, retired to the city of Techin, especially since she saw the hatred of her daughter-in-law and wanted to be away from evil. Dragomira found her here too. The two boyars she bought came to Techin and here they recruited other thugs for themselves. The blessed one was praying in her home prayer room when the villains burst in. “Do you remember my good deeds?” said the good princess. But the monsters threw a noose around her old neck. “It’s better to strike me with a sword,” said Lyudmila, so that my blood will be shed, following the example of the martyrs.” Her soul flew to the heavenly villages on the 16th day, on the Sabbath day in 927. Miracles were performed at her modest tomb. 147 It is not known whether blessed Vyacheslav knew that his mother took part in the murder of the holy woman. A contemporary says that Vyacheslav removed his mother from the court, but adds: “the evil psychos who taught Vyacheslav to give away his mother without guilt.” Who are these evil dogs? What thoughts guided them when they suggested removing Dragomira? – the biographer did not say. They think that Dragomira conspired with the zealots of the Slavic people in order to counteract the rapprochement of Vyacheslav with the German emperor and his Romanism - and that the supporters of Romanism managed to remove Dragomira from the court. 148 If, at the promptings of a restless woman, an insult was inflicted on the emperor’s promise, which caused a war, then her action, despite all her patriotism, was not prudent, and it would only be possible for the biographer’s expression to be considered too harsh; but in vain they draw the conclusion from the biographer’s review that the book. Vyacheslav thought about introducing papism into Bohemia, and even German papism. The praise of the ancient Church says of him that he lived “in pure faith,” enlightened by the “reason of good faith.” 149 If he finished his fight and the emperor. Henry the Birdcatcher in that (in 928) he admitted his dependence on the emperor; - this was a consequence of the political weakness of Bohemia before the empire - but after that the rule and laws of Bohemia did not become German, but remained Slavic. 150 The introduction of Romanism into Bohemia began under Boleslav; and St. As much as Vyacheslav valued the purity of his faith, he loved his homeland. Turning to the biographer’s words about evil dogs, we most likely believe that the biographer condemned those who removed the mother from her son precisely because they, having made her not entirely criminal attitude towards the emperor seem criminal, hid her too criminal affair with her late mother, while the discovery of the latter affair could have prevented subsequent troubles. Blessed Vyacheslav organized both family affairs and the affairs of Bohemia in a Christian manner. He married off his four sisters. – The neighboring prince of Baurzim Radislav attacked the cities of Vyacheslav with a strong army. Vyacheslav, loving the world, sent to ask Radislav: what prompted him to such actions? If he, Vyacheslav, is wrong in anything before him, let him say about the fault, and satisfaction will be made. Radislav replied that Vyacheslav should cede Bohemia to him. Vyacheslav led a strong army into the field. And yet he did not want to shed the blood of his neighbors. He sent a proposal to Radislav: “the dispute is between the two of us; you want to own Bohemia, but I do not agree to give up. Let the fight between the two of us decide the matter. Why bring things to the point with a bloody battle of troops that you, perhaps, will have no one to rule over? Radislav agreed to the duel and, defeated, was forced on his knees to ask for forgiveness from Vyacheslav. Then Emperor Otto invited all the princes to the Diet in Worms. Vyacheslav appeared after the others, having been detained on the road by deeds of piety. When Vyacheslav entered the assembly, the German princes expressed displeasure - they did not bow: German pomp is true to itself, empty, as well as stupid. “The Emperor received Vyacheslav with special attention and affection; he said that he was ready to fulfill his every request. Blessed Vyacheslav asked for one thing - the relics of the martyr Vitus - and the emperor agreed to the request. Blazh. The prince transferred the relics of the saint to Prague and here he built a church for them in honor of M. Vitus. Then he transferred the relics of St. his grandmother Lyudmila to Prague, to the church of St. George, built by his father. He very carefully guarded the peace of his subjects: he chose officials from the best Christians and strictly ensured that the innocent were not crowded in the courts. Out of zeal for the faith of Christ, he bought children from the pagans and, having baptized them, dedicated them to the service of God. His severity towards himself was reminiscent of the ancient hermits. Often he himself spent the night baking prosphoras and in the morning he himself took them to church for St. liturgy; especially this, and not otherwise, happened when he was preparing to partake of the Holy Mysteries. If he spent the day on the affairs of government, then he devoted the night to prayer. Often, in bad winter weather, with his faithful old servant Podivoy, he walked barefoot to matins in some distant church. The decrepit Podiva sometimes groaned from the cold. Vyacheslav told him with a smile: “Now it’s winter, old man, follow my footsteps that I laid in the snow.” Sometimes St. Vyacheslav, walking on the frozen and hummocky ground, tore his feet until they bled. “You have been a helper to those in trouble, food to the poor, joy to the sad,” the Church sings to him in the ancient service. 151 The prince gathered the servants of God - the priests - and erected churches in the cities, where services were performed every day. His care must include the translation of the Gospel of John into Czech: the remains of the translation, still intact, date back to his time in language. 152 The Day of Emmeram, to which Vyacheslav was dedicated by his parents, 153 he spent in joy about God. Recently, the blessed one himself wanted to transfer control of the principality to his brother, in order to devote himself entirely to serving God. But his brother determined a different path for him. "Naustisha and (Boleslav) against his brother." Who is this and what are their beliefs? The consequences reveal the matter. The advisers demanded from Boleslav that Dragomira be killed as well. Consequently, these were not people who loved the Slavic people. On the other hand, after the death of Vyacheslav, priests were introduced into Bohemia, who had previously not been tolerated in Bohemia. Add to this the fact that at the Diet of Worms the Germans openly expressed their indignation against the prince, a zealot of paternal piety, and Otto’s favor towards Vyacheslav could only increase envy in Boleslav and arouse determination to take the side of German Romanism. Thus, it is more than likely that Boleslav, raised by an evil mother, now acted as much on his passion for power as on the suggestions of the cunning propagandists of German Romanism. On the feast of St. blessed unmercenaries Vyacheslav went to Boleslavl and after the liturgy he wanted to return to his home. “But Boleslav unexpectedly became kind to his brother. He begged him with feigned zeal to stay. “Where do you want to go, my brother, when is my beer ready?” - The blessed one did not refuse his brother’s request, so as not to offend his love, and did not go home. He had a presentiment of imminent death. “Tomorrow at the morning vigil of the primate of heaven, St. Michael, I will drink the cup of my Master,” he said that same evening. “But the innocent surrendered himself to the will of God. When there was a knight's fun in his brother's courtyard, one of his devotees secretly told him that the brother wanted to kill him. Blazh. The prince did not want to believe and answered: it cannot be. Many of Boleslav's friends came to the evening feast. At the end of the evening table, Vyacheslav calmly went out and, going to bed, prayed with the usual bows to the ground for himself and his family. “At dawn, as soon as I heard the morning bell, I hurried to get out of bed, made the sign of the cross and said: “Glory to You, who showed us the light.” Having washed his face and dressed in modest clothes, he hurried to church. At the gates of the princely court Boleslav caught up with him. Looking around, Vyacheslav said with a smile: “You had a good evening, my brother!” But Boleslav, snatching a sword from under her clothes, said: “I want to make you better today than yesterday.” And with these words he hit the blessed one on the head. The prince, strong in strength, did not waver; Having thrown the enemy to the ground, he stood over him with a firm foot and meekly said: “What are you planning against me, my brother?” At that moment one of Boleslav’s accomplices came running and hit Vyacheslav in the hand with a sword; Vyacheslav, seeing the conspiracy, abandoned his brother and ran to the church. Right at the door, the killers caught up with him and pierced him in the ribs with their swords. On the threshold of the church he breathed his last with the words: “Lord! I commend my soul into Your hands.” 154 It was September 28, 935 155 The villains did not stop at killing the prince. They also resorted to violence against his courtiers. Some of them managed to escape death, although not from beatings; but the princely youths were killed; the princely priests - “God's servants” - were robbed and expelled, and their wives were given in marriage to other husbands; the act with married priests meant precisely that, according to the German charter, the life of a priest with a legal wife was considered unclean and wifeless priests were introduced. – Priest Krasei did not dare to take the saint’s body to Prague, but, having washed it in his house, he placed it in the church and covered it with a thin veil. – Dragomira, hearing about the death of her son, ran and fell on the lifeless body with a cry. But upon learning that she was also doomed to death, she hastened to hide. For three days the prince’s body lay in the church, and blood did not stop flowing from his wounds, as if from a living person. When the good and righteous sovereign was buried, the blood, which until then could neither be washed off nor scraped off, itself disappeared into the ground in the sight of everyone. “We hope in God,” adds the ancient narrator, that through the prayers and good faith of the good Vyacheslav, great miracles will appear.” “Blessed Boris thought about the torment of St. Nikita and the passion of St. Vyacheslav the prince” and wished for himself a similar blissful share: this is what the ancient narrator says about the suffering death of St. princes Boris and Gleb. This shows that under St. Vladimir was read the now famous legend about the murder of St. Vyacheslav and his women Lyudmila, and even then they honored their memory in the Russian Church. Service of St. book Vyacheslav, written to commemorate the transfer of relics from Boleslavl to Prague, is known from the menaions of the 12th–14th centuries. “Your holy, blessed body, accept Prague this day, foretelling the wonders of the world proclaims (Pes. VIII). The glorious city of Prague rejoices merrily today, honoring your memory and miracles illuminating the whole country with light (Pes. VII). Joyful kindnesses, more glorious than the sun in the land of Boemstse (shining), are illuminated by beneficial dawns from above, exalting Christ forever and ever” (Pes. VIII). 156 After the death of St. Vyacheslav Boleslav introduced German priests into the Czech Republic with the Latin service, which they themselves did not understand. In 967, the pope, appointing his first bishop for Prague, wrote: the divine service should be performed “not according to the rites of the Bulgarian or Russian or Slavic language, but according to the statutes of the Roman Church.” 157 Especially the second Prague biskup, a Slav by birth (Vojtech) 158, but who was deliberately raised in Magdeburg with the goals of Romanism, fanatically persecuted the Slavic service and introduced Latinism in the Czech Republic. 159 And yet Slavic Orthodoxy still held out in the Czech Republic. He was especially enlivened by his exploits and activities of St. Procopius, founder of the monastery on the Sazava River. The legends of Romanism of the 17th century tried so hard to hide the ascetic of Eastern Orthodoxy from people's eyes that they did not let anyone know that he was a Bohemian, either by word or hint. 160 Only in old Bohemian news, although brief, is it shown in its exact form. A Sasau monk, who hid his name, wrote: “during the time of Prince Ulrich there was a hermit (eremita), named Procopius, a Bohemian from the village of Khotun, very correctly taught the Slavic letters, once invented by His Holiness Cyril, an excellent priest in the world, who lived a pure life and purely administered the mysteries, and after that, clothed in monastic clothing, he lived unshakably in the faith, one with one God." This news was included in the chronicle of Cosmas of Prague under 1038 161 Another ancient life of the saint says: “God knows, I am telling a brief true story, translated from Slavic into Latin.” Procopius, a Bohemian by birth, the son of noble parents, was born in a certain village, usually called Want... His famous parents, seeing that the grace of God was shining in the boy, gave him in the city of Velehrad to a teacher of liberal sciences for training, so that while studying he would be instructed in heavenly wisdom - for the science of the Slavic language flourished there then. 162 In the Gradyatsky manuscript, according to the writing of the early 14th century, but according to the language belonging to an older time, there is a legend about St. Procopies in Czech, in verse. Here it is: Saint Procopius is from a Slavic family, Not far from the Czech Ford: God bred all good things there, Procopius from his childhood He kept himself very honestly: And he neglected the vanity of the world. They gave each other advice: To teach him all kinds of reading. Blossomed in the Slavic language.citata 163 Combining ancient and true news, we must imagine the life of St. Procopius in this form: Procopius studied Slavic literacy while still in his parents’ house, and, consequently, his parents adhered to the correct faith and life sown in St. Bohemia. Methodius, Moravian Apostle. To improve his knowledge, they sent him to Velegrad, where sciences taught in the native Slavic language then flourished. Having completed his studies, he was ordained a priest and diligently taught those entrusted to him the rules of Orthodox teaching. Then he retired to the desert, where he spent his life, following the example of the eastern hermits. Duke Ulrich, while hunting for animals, unexpectedly found a hermit in a deep forest, in a cave. In a conversation with the duke, the hermit asked the good sovereign to build a church of St. Forerunners. And the request was fulfilled. 164 Thus a desert monastery was founded on the Sazava River. Since Ulrich became the sovereign duke in 1012, the foundation of the Sazavsky monastery did not follow until this year. According to Russian chronicles, Equal-to-the-Apostles Vladimir was on friendly terms with Duke Andrew and even, as some chronicles say, wanted to marry his daughter to him. 165 It is understandable after that that the Duke, whom Equal-to-the-Apostles Vladimir loved, could not help but rejoice at the desires of Blessed Procopius, who decided to found an Orthodox, Slavic monastery. With the benefits of the Duke and the efforts of the Rev. The Procopius Monastery of Sazavsk was blooming. Divine services were performed in it, faith was professed in it, in the form in which the Slavic enlighteners proposed. The Slavic Gospel, written by the hand of St. Procopy - and in Cyrillic letters. The other half of the book is written in Glagolitic letters, and the Glagolitic scribe wrote at the end: “and another country of these books is about the Russian law; - Holy Father Prokop psalted that psalm with his hand, and then he gave a letter to the Russian - the celestial Karelian Tsar Rzimski, to Slaveni that is the monastery.” 166 – Another monument of Czech Orthodoxy, the modern Ven. Procopy: these are the luminaries of the Lenten and colored triodion, found on the binding of the apostle of 1053. 167 King Bryachislav, Ulrich's successor, supported the monastery. But it was not easy to live according to the Orthodox Rev. Procopied. The Pilatniks did everything they could to insult the reverend. Procopy. Approaching death, the saint told his brethren that after three days he would die - at Spitichnev they would suffer persecution, but not for long; his successor will love them. That's how it was. The saint rested on the third day, April 1, 1053. 168 In 1055, the Sazav monks were exposed in front of Spitichnev, as if Slavic writing “introduces heresy,” and the Orthodox monks were expelled from the Sazav monastery, placing German priests with Latin in it. 169 But King Vratislav in 1061 returned the exiles to their monastery. Vratislav begged the pope himself to approve Slavic worship with his own voice. Proud Gregory VIII wrote in 1080: “Your Highness asked that your service be performed in the Slavic language; we cannot in any way be favorable to your request. “We are convinced that it was not in vain that God wished that some passages of sacred scripture should be hidden and that it should not be clear or understandable to everyone, so that through this it would not come into disdain or be misunderstood if poorly understood. It is not excusable that some clergy unquestioningly fulfilled the demands of the people and allowed unrest. The primitive Church (of Bohemia) condoned this much; but later, when Christianity became stronger, this was corrected according to strict research. Therefore, despite your unreasonable demand, we command the authority of blessed Peter and for the glory of God to resist vain insolence with all our might.” 170 This command of vain romanticism in itself is so unreasonable that it even blasphemes the revelation of God, as if it misleads us; Dad doesn’t want to understand that our arbitrariness leads us into error. That is why Vratislav did not pay attention to the will of the pope: the Slavic service continued in the Sazavsky monastery. – History should note the pope’s voice: according to the pope’s consciousness, the people of Bohemia, and not just the princes, were a pet and sincere admirer of Orthodoxy in their best times. All that remains is to pray to the Lord that the eastern light of grace will shine again in the country into which human passions have brought so much darkness and misfortune. † Repose of Saint Cyprian, Metropolitan of Kyiv Blessed Cyprian, a Serb by birth, from the city of Ternova, 171 performed monastic exploits on Athos. – The letter of Patriarch Euthymius of Ternovo to the monk Cyprian on Athos shows that Cyprian gained fame through his labors on Athos. 172 Both his life and his education attracted the special attention of the Patriarch of Constantinople, so that he brought him closer to him and made him a confidant. When, in the last days of St. Alexis, the princes of Western Russia turned to the patriarch with complaints against the metropolitan, the patriarch “sent,” the council says about Cyprian, his own monk, a peace-loving and God-fearing man, able to make good use of circumstances and manage affairs; sent him to reconcile the princes with each other and with the metropolitan.” Cyprian managed to calm the unrest for a while. But then “the dissatisfied princes sent a large embassy with letters to the patriarch, begging him to give them” a metropolitan, otherwise “they will be ready to move on to another church.” After the conciliar deliberation, Patriarch Philotheus ordained Cyprian as Metropolitan of Kyiv and Lithuania. And in order for the ancient order to be preserved and for Russia to henceforth be under one metropolitan,” it was ordered at the same time, after the death of St. Alexis, that Cyprian should be the metropolitan of all Russia. 173 This was in January 1376. 174 In accordance with such thoughts of the partarch, Blessed Cyprian made it known in Novgorod about his consecration as Metropolitan of Russia. They answered him from Moscow that Metropolitan Alexy was still alive in Moscow. 175 Blessed Cyprian, in accordance with his duty, used all his pastoral care to correct matters in the southwest. There was a lot here that required his attention. This is how he himself described the situation in the southwest and his activities for it: “let no one judge me for what I say. If I was in Lithuania, then I saved many Christians from bitter captivity; many who do not know God came to know the true God and turned to the true faith through baptism; I built churches, established Christianity, restored the long-destroyed holy places and annexed them to the metropolitanate of all Russia. Novgorod of Lithuania fell away long ago, and I put it in order, I receive tithes for the metropolis and the villages. In the Volyn land, how many years did the Vladimir bishopric remain without a bishop! - I installed the bishop and the saint. places restored. The original Sofia villages passed to the princes and boyars, and I am looking for them, so that after my death I will own whoever God appoints.” Saint Alexy, not only due to his senile infirmity, but also due to the obvious hostility of Olgerd and Vytautas towards him, had not been in the south for a long time. “Due to the lack of saintly supervision, each bishop lived according to his own will, as he wanted; priests, monks and all the laity are the same as sheep without a shepherd. Now, with God’s help and our labors, the affairs of the Church have been put in order.” 176 After the death of St. Alexy (February 12, 1378), Blessed Cyprian, in accordance with the will of the patriarchal council, was to accept the entire Russian Church into his administration. But a wonderful thing! From the first days of his priesthood until almost his grave, Blessed Cyprian had to endure amazing sorrows! The Grand Duke of Moscow, carried away by his passion for Mityai, wanted, at all costs, to see Mityai as Metropolitan in Moscow. All the best people were against Mityai, especially since the will of the patriarch was already known. The violent Mityai brought matters to the point that, when blessed Cyprian was traveling to Moscow, he was captured and locked up, everything that was with him was taken away from him - and “what could I not endure? He writes. Blades, abuse, ridicule, hunger; My monks were locked up separately, my servants were locked up separately”; then “they sent my servants away on exhausted horses, without saddles or bridles, robbed of their shirts and shoes.” The blessed metropolitan sent an extensive message to Rev. Sergius and Rev. Theodore, where he outlined the sincerity of his love for the Grand Duke, and the injustice of the prince in relation to the Church, and the baseness of the dishonest Mitya, and at the end he pronounced a pastoral condemnation of those who insulted the rank of hierarch in his person. 177 Going to Constantinople, he wrote: “I am not looking for fame or wealth, I am looking for my metropolis, which the great holy Church gave me, wanting peace and church unity” - between the south and the north. 178 On the road he was consoled by the love with which he was received in his native city of Ternov. “The people poured out like waves to meet the saint: merchants abandoned their shops and trade; artisans, servants, natives of Ternov and foreigners - all went out of the city; both the virgin and the elders and children hurried to see him; some fell at his feet or kissed his right hand, others were pleased that they saw him from afar.” This is what his relative Grigory Tsamblak writes. 179 Mityai drowned in the sea; but Pimen, by deception, achieved that he was consecrated as the metropolitan of “Great Russia,” while Cyprian was recognized only as the metropolitan of “Little Russia.” 180 He remained in Constantinople under special circumstances. He was present at two councils, of which one deposed Macarius from the patriarchal see, and the other condemned the Metropolitan of Iconium. Then he was visited by a serious illness, which almost brought him to the grave. He turned with a mournful prayer to St. Peter and experienced miraculous help. “When the third year came,” he writes, I went to Constantinople, hoping to find some peace, but I found great disorder. – I stayed there for up to 13 months. It was impossible to leave Constantinople due to the cramped surroundings: the sea was controlled by the Latins (Genoese), and on land there were godless Turks all around. While I was in this prison, the illness attacked me so severely that I could barely remain alive. As soon as I came to my senses, I turned to St. for help. Peter the Wonderworker; I prayed to him: servant of God and saint of the Savior! I know that you have boldness towards God and can help me in trouble and illness; if you want me, your servant, to reach your throne and bow to your miraculous tomb, give me relief from my illness. “And believe me, at that very hour my serious illness ended and a few days later I left Constantinople. “The saint of God hastened for me to bow to his honorable tomb and the Grand Duke of Moscow received me with honor.” 181 The Grand Duke, as soon as he heard about Pimen’s machinations and the return of the blessed one. Cyprian to Kyiv, sent his confessor, Abbot Theodore, to invite Cyprian to Moscow. On May 23, 1381, the saint was met outside the city of Vel. prince and people. 182 Moscow then celebrated the Kulikovo victory, 183 which elevated it above other cities. Blazh. Cyprian, describing the life of the patron of his wonderworker Peter, then reminded Moscow that its rise began from the time of the saint. Peter moved his pulpit into it; He also recalled the relationship between the princes. John Danilovich and Saint Peter: “The prince obeyed his father in everything, according to the command of the Lord, who said: listen to you; he listens to me; and the saint took care of his son, the prince, both in his spiritual and earthly needs.” 184 The Battle of Kulikovo, along with joy, brought Russia many bitter losses. Comforting those who mourned the death of those killed in battle, the saint established commemoration of the dead every year on Demetrius Saturday. It seemed like he was leading. The prince fell in love with the blessed one. Cyprian: when concluding a peace treaty with Oleg, Prince of Ryazan, the Metropolitan also took part. 185 Blessed Cyprian together with Rev. Sergius (in August 1381) baptized the prince's son. Vladimir Andreevich Serpukhovsky. 186 – On the way to Moscow, Pimen’s insignia of rank were taken away and he was sent to Chukhloma, from where a year later he was transferred to Tver. Blazh. Saint Cyprian diligently carried out the tasks of his pastoral ministry; He then wrote an extensive letter with various instructions to Abbot Athanasius. 187 Meanwhile, after Tokhtamysh’s invasion of Moscow, displeasure flared up again. Cyprian. This invasion was so unexpected that he led it himself. the prince was forced to leave the capital in order to gather troops in the north. The Metropolitan returned from Novgorod only two days before the siege of Moscow; into the abandoned driveway. The prince in the capital was all worried - most of them wanted to run away, but others did not let them in; murders and robberies began. The Metropolitan tried in vain to calm the excitement: they did not listen to him. In this situation, it is not clear why the Metropolitan needed to stay where no one listened to him. When together with the driver. He wanted to leave the Kremlin as a princess, so he led him. The princess had to endure many insults until they somehow managed to break free. The Metropolitan retired to Tver; Rev. also strayed here. Sergius, and Kolomna Bishop Gerasim took refuge in Novgorod. – Tokhtamysh terribly devastated Moscow. Then as he led. the prince greatly insulted about this disaster, and the prince of Tver did not take any part in repelling Tokhtamysh and even asked him for confirmation on the throne, which was not difficult to put before the leader. the prince questioned the metropolitan's stay with the prince of Tver. 188 – At the same time, another trouble arrived. The Patriarch, having learned about Pimen’s imprisonment, “considered it to be unkind that a person, ordained by the Church in any way, should be given over to physical suffering by worldly power, and sent him to the leader. letters to the prince, begging him to accept him as bishop of his land.” 189 Vel. The prince summoned Kirpian from Tver and, declaring his displeasure with the owl for Tver, said that he was receiving Pimen. Blazh. Cyprian had to retire to Kyiv. On the way, he wrote in grief to his friend Abbot Athanasius: “I didn’t want to live without my children; but what to do? Who is forcing me to work? May the Lord God grant him (great. prince) and find out the truth again! I need to be with you soon from Tsar-grad. God will expose the flatterer and deceitful person.” 190 The saint was received with joy in Kyiv. The chronicle says that his orders in the southern region were accepted with love; the king showed him favor. - It goes without saying that when blessed. Cyprian learned that Pimen had been received in Moscow at the request of the patriarch himself; he had to postpone his trip to Constantinople for the time being. But he did not forget the goal of his life - to unite the Churches of the two states under one metropolitanate. “I am working,” he wrote to Rev. Sergius, in order to return to the metropolis the places that had fallen away from it, so that there would be no division.” - When in Novgorod they rose up with displeasure against Pimen, and in Moscow they did not respect him, Cyprian went to Constantinople; Pimen was also invited there. - However, this time Pimen retained Moscow, and Cyprian (1386) returned to Kyiv. His spiritual friend, the abbot, also came to him here. Afanasy. 191 Sooner or later, Pimen's lies had to be revealed. The following year, the patriarch himself summoned Cyprian to Constantinople. On this way in Moldavia, Cyprian brought (Aug. 20) the Moldavian governor Peter to the oath of allegiance to the Polish king. Then we see that in Constantinople, in the Studiisky monastery, he humbly occupied himself with copying books. 192 Blessed Athanasius also now retired here, who was also here engaged in copying things useful for the Russian Church; Quite a few Russians lived in the Forerunner Constantinople Monastery at that time. 193 Cyprian was not left without government activities: the emperor sent him on his business to the Slavic lands. 194 Meanwhile, the case of Pimen, which required many and lengthy studies, was finally brought to an end. The Council (1389) deprived Pimen of power and declared Cyprian metropolitan of all Russia. - “And the rebellion in the metropolis ceased and the metropolis of Kyiv and Galich and all Rus' became one.” 195 Cyprian's long stay in Constantinople exhausted his poor funds; He went into debt, however, not alone for himself, but together with the envoy. Prince, Bishop of Rostov Theodore. 196 During the autumn voyage along the Black Sea, a storm scattered the ships on which Cyprian, together with several bishops, was returning to Russia. – The separated travelers already considered each other dead, but finally they all gathered to Belgorod on the Dniester and with the most lively feelings thanked the mercy of God for their salvation. 197 Looking at the series of sorrows that visited the blessed one. Cyprian over the course of several years, one cannot help but repeat the words of Gregory Tsamblak about St. Cyprian: “The Lord usually sends adversity to the saints, so that through suffering they may become more glorious.” In mid-February 1390, Cyprian was in Kyiv, and in March he was solemnly welcomed in Moscow. 198 For some time he was preoccupied with the affairs of Tver. He went to Tver, and there at the cathedral the affairs of the Tver Bishop Euthymius, about whom the prince had complained, were considered. Blessed Arseny was dedicated to them in place of Euthymius. 199 Cyprian, while still in Constantinople, prepared some measures to organize affairs in Novgorod, where the strigolniki were worried. Following his arrival in Moscow, a message was received from St. Anthony with denunciations of the self-will of the Strigolniks. 200 The saint went to Novgorod. But the self-will of Novgorod, having found its food in the teachings of the Strigolniks, decisively refused to grant the metropolitan a monthly court. 201 Cyprian presented the patriarchal letter, which he had requested back in Constantinople, to assert his rights in Novgorod. But this did not stop the persistence of the Novgorodians. 202 It remained for the Grand Duke to humble the willfulness of Novgorod with the sword, and he humbled it. 203 The saint, for his part, acted with pastoral measures on the Pskovites, who were outraged by the Strigolniks - he wrote several letters to them. 204 The Novgorodians, who complained about the metropolitan to the patriarch, received the patriarch’s advice to obey the metropolitan in everything; after that they received Cyprian with honors, allowed him to conduct a monthly trial, both now and in the future, and he stayed with them from spring until Peter's Lent. 205 During the unpleasant struggle with the willful Novgorod, the saint had a truly Christian consolation - to baptize three famous Murzas: he baptized them solemnly in the Moscow River, in the presence of the Grand Duke and the court. 206 At the same time, matters concerning the Galician metropolitanate were not without consolation for Cyprian. Despite the fact that he who was called Metropolitan of Galicia asked (1391) the Patriarch to consecrate Hieromonk Simeon as Metropolitan of Galicia, and the Bishop of Lutsk himself appeared (1393) to the Patriarch with a request to consecrate him as Metropolitan, the Patriarch recognized Cyprian as Metropolitan of all Russia and instructed him to consecrate the worthy one in the place of the unscrupulous Bishop of Lutsk Bishop of Lutsk. 207 In 1395, Tamerlane, having devastated the Ryazan principality, was approaching Moscow; his name was terrifying. The Grand Duke decided to meet him with arms in hand. In Moscow, the Metropolitan and the people prayed tearfully, especially during the fast of the Mother of God. The saint sent the clergy to Vladimir - he brought the miraculous Vladimir Icon of the Mother of God to Moscow; procession with St. the icon approached Moscow; On August 22, the Metropolitan with all the clergy and residents of the capital went outside the city to meet the coming Protectress. There was not a single one who did not cry and pray. “Mistress! Save us! everyone cried from the depths of their hearts. And the prayer of contrition was heard. On the very day when Moscow unveiled the icon of the Mother of God, Tamerlane left the banks of the Don, where he stood for two weeks. Not only Moscow, but all of Russia was saved by the protection of the Queen of Heaven. And everyone said: “It was not our commanders who drove him away, it was not our troops who frightened him, - he had countless troops, - an invisible force sent fear to him and - he fled from the borders of Russia.” When the Grand Duke returned to Moscow, the saint decided to build a monastery at the site of the meeting of the miraculous icon, which still retains the name of Sretensky, and then it was established to celebrate everywhere the 26th of August - the day of Russia’s deliverance from Tamerlane. 208 The needs of the southwest, where Cyprian had not been for so long, forced him to visit the dioceses of the southwest. In April 1396, he went with the Grand Duke to Smolensk to visit Vytautas and consecrated Bishop Cassian of Smolensk here. Vytautas then at the congress of princes gave his word not to push back on Orthodoxy and to recognize Cyprian as the head of the entire Orthodox clergy. Cyprian went to Kyiv. 209 King Jagiello of Poland, the humble servant of Jadwiga and the prelates, at times tortured those who did not agree to replace Orthodoxy with papism. 210 Cyprian had to have a lot of patience and prudence so as not to damage the Church either by inappropriate jealousy or criminal coldness. He stayed in Kyiv for 9 months, correcting the affairs of Orthodoxy. 211 After so much work and anxiety in life, the love for silent solitude did not weaken, but intensified in Cyprian. Upon returning to Moscow from the south, avoiding the noise of the city, he sought solitude, and his favorite place was the village of Golenishchevo, then surrounded by forest. Here he built the church of the three saints. 212 At other times he retired to the Holy Lake in the Vladimir volost, where he also built the Church of the Transfiguration of the Lord. 213 In solitude he was engaged in scientific works; but did not abandon management matters. Here he thought about how to protect his rights with rules, in accordance with the spirit of the Gospel and history. He was not inclined to interfere in matters not directly related to spiritual authority. He expressed this in his letter about the orders of the Suzdal Archbishop. 214 But he considered it fair to wish that the civil authorities would protect by their law the inviolability of the rights of the Church. And in the unfortunate times of Mongol enslavement, the metropolitans of Russia received labels from the khans, which granted them the right to trial and reprisal against clergy and people subordinate to them. Now, when the Grand Duke of Moscow presented only himself as obligated to have relations with the Horde, at his discretion, everything else began to depend on him, the Metropolitan had to expect confirmation of his rights from the Grand Duke of Moscow, especially since the Metropolis so much and so sincerely helped him rise above all other princes. As a result, in 1402, Grand Duke Vasily Dimitrievich wrote in his charter: “Here I, Grand Duke Vasily Dimitrievich, reasoned with my father, with Cyprian, Metropolitan of Kyiv and All Rus', decided on church courts in the old days. Having found the old nomocanon, as my great-grandfather, the holy Prince Vladimir, and his son the Great Prince Yaroslav of all Rus' ruled, as they established, having reasoned with the metropolitans about church courts, and compiled a nomocanon according to the Greek nomocanon, defining what ecclesiastical courts are and the rights of the Church according to the ancient order: so we have now established, so that it remains indispensable forever and henceforth, neither to increase nor to decrease, but it would stand unshakable, as those great holy princes wrote and strengthened.” 215 Blessed Cyprian, as a monk, did not consider it useful for monks to own inhabited lands. 216 But as a metropolitan, who received volosts and lands from his predecessors, he considered it legal to protect what was given to the Church of God, especially since his house was not a cell, but a palace, 217 with him were boyars and stewards, a printer and a stable boy, who demanded rewards for their labors. 218 Grand Duke Vasily Dimitrievich, having approved, in consultation with Cyprian, the estates under his see, a) freed those living in the metropolitan and monastic estates from their taxes, with the exception of the time when it was necessary to pay tribute to the Horde; b) freed them from his court and from customs duties. 219 – The Grand Duke, by agreement with the Metropolitan, determined the amount of collection from churches in favor of the Metropolitan and his house. 220 In June 1404, Blessed Cyprian again went to Kyiv. Significant unrest broke out there, so that it was necessary to change both the metropolitan governor and all the employees under him. 221 Then he was in Lutsk, where he ordained a bishop; in Mirolyubov, Volyn city, he saw the cor. Jagiel and with V. book Vitovt and both of them received him with respect; but, to his regret, he was forced to replace Bishop Anthony of Turov. Vitovt complained that the bishop had contact with Khan Shadi-Bek and called on him to rule in Kyiv. - In fact, against the blessed one. The shepherd rebelled with all the anger of the Latin clergy for his zeal for his cause. It was angry because “in Lithuania, as the Grand Master said before the courts of Europe, the success of Latinism is not noticeable, the Lithuanians are turning more to the Russian faith.” 222 It could not forgive Anthony for the fact that the shepherd exposed the arbitrariness of papism and freely baptized Lithuanians into Orthodoxy. Saint Cyprian, having learned the state of affairs, wanted to limit himself to keeping Anthony with him for a while. But Vytautas threatened to take away the western dioceses from Cyprian if Anthony was not deposed, and the saint was forced to yield to force. 223 January 1st 1406 St. Cyprian returned to Moscow. Weighed down by old age and the sorrows of life, he began to feel the approach of death. In the village Golenishchev, he was mainly engaged in prayer and reflection on eternity. At the beginning of September (1406), already ill, he consecrated Bishop Mitrofan for Suzdal in Golenishchev; then he wrote his spiritual will and on September 16. 1406 gave up his spirit to the Lord. 224 His relics, discovered in 1472, rest hidden in the Moscow Assumption Cathedral. 225 “Translate many holy books from Greek into Russian and leave enough scripture for our benefit,” says the ancient message about St. Kirpians. 226 "Spiritual Letter" of St. Cyprian was also read at the burial of his successors. “The race of earth-born people! Let us pay our common share, we who are so infrequently enriched. ABOUT! How the lofty creation of God, the image and likeness of God, has been humbled! It lies breathless, full of unclean worms, and emits a vile stench. How wisdom has disappeared, the word has fallen silent, the dual nature has disintegrated!... Alas, passions! The earth is your composition, the earth is your cover, although the earth will rise again. Alas for passion, alas for me! I came naked as a baby to cry, and naked I am going away. Why work? Why worry when we know our end? We emerge from darkness into light and depart from light into darkness. With weeping we leave our mother's womb into this world, with weeping we depart from the sad world into the grave. Both the beginning and the end are tears. What's in the middle? Life disappears like color, like dust, like shadow.” 227 The “life of St.” breathes the same living piety. Metropolitan Peter,” the fruit of the blessed one’s gratitude for delivering him from troubles. 228 Tatishchev’s chronicle says that St. Cyprian wrote “many lives of Russian saints.” Now these many lives are unknown, unless of course the lives included in the Degree Book. The message to Abbot Athanasius offers smart advice and reflections. “Woe to us,” writes the saint, that we have abandoned the right path. We all want to command, we all want to be teachers, not to be students. The newcomers want to rule over the long-term ones and become highly intelligent. I want to cry or shed tears. I especially grieve and cry for the lies that prevail among people. Without fearing God, without being ashamed of people, we weave lies against our neighbor, carried away by envy. A terrible disease is envy: many murders have been committed in the world, many countries have been devastated... The Lord Himself was crucified by the Jews out of envy... Let us acquire brotherly love and compassion. There is no other way to salvation except love, even if one wears out one’s body with labors, says the great teacher Paul. He who has achieved love has reached God and rests in Him.” 229 He wrote to the Pskovites: “I heard that in Pskov the laity judges and punishes priests in church matters. The laity should neither judge nor punish the priest, should not condemn him, nor speak ill of him. The saint who appointed the priests judges, punishes and teaches them. My children are Pskovites! None of you, from small to great, should judge or punish them; do not take sin on your soul, do not make a vow about it for all of Pskov. I have heard that some young priests, having become widowed and still holding the priesthood, get married. And it is not for us to judge or limit arbitrariness. The saint who installed them knows this: he installed them, he will cast them out, he judges, and punishes, and teaches. You shouldn't interfere in such matters. Whomever the Church of God and the saint proclaim, you should honor. Whether the Church received lands and villages by purchase or gift before death, do not enter these lands so as not to offend the Church of God, which would be a grave sin before God. According to the rank and authority given by God, I teach you, my children, to obey.” 230 He said to the priests: “keep the priesthood which you have received in purity and integrity; live in a troubled world as people of God. Whoever wants to teach, pay attention to yourself first. He who speaks and teaches, but does not create, is like ringing brass.” He reproaches the priests for the fact that “they do not humble sinners with penances, but look at how to take money.” 231 The saint cared a lot about the correctness and decency of church services. He sent out lists of the liturgy and other sacred rites, offered explanations for the sacred rites, and denounced the proceedings for their performance. 232 – He translated missals, various canons and prayers from Greek. 233 According to Tatishchev’s chronicle, Cyprian “rewrote the cathedrals that were in Rus'.” And from the charter of Grand Duke Vasily it is clear that the saint collected canonical articles of Russian saints and princes. In the VXI century. The helmsman of Cyprian's translation was kept in the Moscow Assumption Cathedral. 234 Hegumen Elijah pointed to her in a dispute with Zizanius. 235 The guardian saint, with his own messages, protected the legitimate church government from human self-will. 236 “Full. months East." archim. Sergius, vol. II, part 2, p. 220. Life of Ev. Vyacheslav, written in Church Slavonic by Czech after the death of Vyacheslav, ex. Vostokov in the Moscow Bulletin of 1829. It is also in the Czech translation of Ganka, ed. in Casop. Gesk. Mus. 1830, with few changes - in September. Menaeus Macarius. Vita et passio s. Wenzeslavi martyris, written by order of the Emperor. Ottowa (973–83) ed. in 1 t. script. Boheraicorum, Prahae 1783. The Life of Vyacheslav, written by Christan, belongs to the 13th century. See about Methodius Apr. 6. Izv. acad. VIII, 297. Helmold says this about the uprising of the Slavs in the 11th century: “The Slavs overthrew the yoke of slavery with an armed hand and tried to defend their freedom with such firmness that they wanted to die rather than take the name of Christians or pay tribute to the Saxon princes. – This shame was brought on by the unfortunate greed of the Saxons... The Saxons are always more inclined to increase taxes than to win souls for the Lord. “Christianity would have long since strengthened itself in Slavia if the greed of the Saxons had not prevented it.” Chron. 1. § 25. And in the charter of Ban Kulin in 1189 and in others, the book is a letter, a charter. Izv. acad. 1, 346. Ancient text: “Send Vorotislav to Buduch and begin to study Latin books.” Christan: Wenceslaum in lege divina litteris imbuendum tradiderat in civitatem, qvae Budecz vocabatur. – There is already an admixture of interpretations of Romanism here. “And when the boy grew up, he supposedly pulled back his hair and called Prince Vyacheslav to be the bishop, and with all the choir and those who sang the liturgy in the church of Saint Mary, he placed him on the level before the altar, and the bishop blessed him... Prince Vorotislav died and placed Prince Vyacheslav on his grandfather’s table.” Bodyansky about the time of Slavic writings, p. 88. Canon in the menaeum of the 12th century. Izv. acad. V, 276. Cont. Beginon. ar. Perz. 1. 616. Annal. Sax. an. 928. In the charter of Heinrich Ptitselov about the Magdeburg tournaments (995), Branim the Prince of Pomerania and Velemir the Russian, Belimarus princeps Russise, are mentioned. Translation excerpts ed. Safarik: D. Aestesten Denkmahler d. Bohmischen Sprache. Prag. 1840s 107 f. Ancient text: “the day of the matchmaker Yemaran came, to whom Saint Vyacheslav promised, rejoicing in God.” In Makarieva it is min. Instead of Emram they wrote: “Abraham.” The amendment was unsuccessful. Emmeran was a French bishop and preached the Gospel in Regenburg, where St. 22nd 652 (Buttler Leben d. Vätem u. Märtyrer zu 22 September). The compilers of the Makaryeva Menaion made several other changes to the ancient text of the legend about St. Vyacheslav, as Mr. Bodyansky showed about the time of the Slavs. written, pp. 77. 80. 81. According to the ancient service, the saint was killed by a “fratricidal hand” from the “collection of a madman.” Izv. acad. V, 276. Bodyansky about the time of the Slavs. written note 18. At Vershinsky's St. Vyacheslav was killed in 929, St. Lyudmila - in 922, the prince’s relics were transferred to 932 (pages 147. 154). All this is wrong. Izv. acad. V, 192. 275. 276. In prologues September. 28 the murder of St. Prince Vyacheslav, and on March 4 the transfer of the relics from Boleslavl to Prague. Epist. Johannis paæ ad Boleslauum; teaching about the fathers 3, 362. Vojtech, as explained by the ancient biography of him, is consolatio exercitus, the joy of soldiers. In the addition to the life of St. Cyril and in some synaxarions it is said: “then (after the death of Methodius) many summers past, Vaytekh came to Morava and the Czechs and the Lyakhs, destroyed the right faith, and the Russian (i.e., Slavic) charter from the wrong, and established the Latin faith and charter, and the right faith of bishops and priests was cut off, and others raegna." – The life of Vojtech, a spoiled Slav and a dreamer killed by the Germans, see Stasyulevich: history of the Middle Ages 11, 571–578. See Gankia's preface to the Sasau Gospel. Prague 1846 by Bodyansky, p. 32. Script. heg. Bohemie. 1.90. Ganki preface to Sazav. Gospel. Prague 1846 Bodyansky about the origin of Slav. written, approx. page 14 in approx. There in Safarik: Wybor z literatury ceske, w Praze 1845. Ganka has another ancient legend, taken from a service book, similar in content to the first news. Buttler Leben d. Yater. B. 19. S. 380. 381. Karamz. 1, approx. 468. 479. 486. Hanki Sazavsky Gospel, pp. 187. 188. Lamps in Izv. acad. VI, 171–179. V, 46–51. VII, 217–219. Weiss Leben d. Heiligen B. 19 S. 384. 385. Cosmæ chronicon, lib. 1. “They showered (Sazavtsev) with various reproaches, instilling in the prince (Sishtignev) various inventions and slander - they said that heresy was introduced by Slavic writing and they were completely spoiled by hypocrisy; therefore it is necessary to drive them out and bring in the Latin abbot and his brethren.” Life of St. Cypriana is described in the appendix. to creativity father 1848 But after that monuments, hitherto unknown, were discovered. "Message from L. Euphemia to Cyprian the monk who lives on Mount Athos. grief and ask you to write about church things,” contains answers to the questions: a) about bowing on the days of Pentecost and in the 12 days between the Nativity of Christ and the Epiphany; b) about the communion of St. the mysteries in the absence of a priest in the desert. Description Synod. RKP. II, 208. The cathedral act of 1389 in the Kalachev archive. Book 3. St. Petersburg 1861, pp. 8. 10. 17. Acta patriarch. constant 3, 118. Collection l. 3. 91. Epistle of Cyprian to the abbots. Sergius and Theodore dated June 23, 1378 Collection 3, 91. Nikon. l. 4, 48. 92. Message to the abbots. Sergius and Theodore in Orthodoxy. social security 1860 Epistle to Abbot Sergius and Theodore in Orthodox. interview 1860, pp. 85–102. The first message was written from Lubutsk on June 3, 1378, the second on June 23, the third on October 18, 1378. Third letter to the abbots dated October 18 from Kyiv. Interview, p. 104 ff. Nick. l. IV, 92. Cyprian probably went from Kyiv to Constantinople and followed Mityai, who left Moscow in July 1379. This should also be because, according to him, he stayed in Constantinople for 13 months, while in Kyiv we see him at the beginning of 1381. pr. 181. “A word of praise to Cyprian, spoken 3 years after his death” (1406). It says here that this meeting with the homeland took place 30 years ago. Protocols of the Patriarch No. 35 and 43, g. min. enlightenment June 1847 Acta patriarch. Const. 8, 12–18. Vindob. 1862. Step. book 1. 422–424. Acta patriarch. 2, 6. 7. Typogr. let., p. 147. Collection. l. 1, 233. Nikon. l. 4, 77. 78. 92. 93. “In l. 6889 on the feast of the Resurrection of the Lord, His Grace Metropolitan Cyprian came from Constantinople to Rus' to his metropolis in Moscow; the great prince Dimitri Ivan. receiving him with great honor." Even Karamzin (5, pr. 53) noted that according to the Trinity of Rostov and other chronicles, except for Nikon, 4, 93. 96. 99, Cyprian arrived in Moscow in 1381 after the Battle of Kulikovo. In Orthodox interview 1862 1, 34–36 – incorrect. Collection l. 1, 183. IV, 283. VI, 121. VIII, 43. 47. Nikon. l. IV, 139. The conciliar act of 1389 at Kalachov in the arch. ist. legal St., page 12. Message to the Orthodox Church social security 1860 2, 105. Whom did Cyprian call a flatterer and a deceitful person? Of course Pimena. While Cyprian was in Tver, he was imprisoned in Tver and probably, through his supporters, brought it to the. The prince began to hear unfair rumors about Cyprian, and in Constantinople he complained about Vel. prince – Cyprian arrived in Moscow from Tver on October 7. 1382 (Karam. 5, pr. 101). Therefore, it must be assumed that he left Moscow for Kiev at the end of October. Nikon. l. IV, 139. 140. 145. 39. Collection. l. IV, 91. 92. V, 239. 243. Letter to Athanasius with the notification: “I’m going to Tsar-City to the Volosh land”; - without year and date. The publishers place it at the beginning of 1383. Palauzova Romanian states in the fatherland. zap. October 1858, p. 544. In 1387, a staircase was painted by M. Cyprian in the Studite Monastery. Handwritten RKP. in b. Moscow spirit. acad. No. 152. The letter summoning Cyprian to Constantinople was written on May 27, 1387. Acta patriarch. 2; 98. Conciliar act of 1389: “Cyril Cyprian also arrived in accordance with the writings of the patriarch to him. Some time passed before this last one, sent on royal business, returned.” Kalachov Archive, p. 14. Conciliar act of 1389, pp. 13–16. Acta Datriarch. 2.116–127. Collection l. 1 No. 233. East. ak. 1. No. 282. What is also remarkable here is that the Metropolitan promises to accompany those sent from Notara with goods to the Bug, “until they finally leave all Russian lands.” Doesn't this indicate both the dangers of the path experienced by Cyprian and the then borders of Russia? Nikon. l. 4, 171. 172. 193. Nick. l. 4, 192. 193. Collection. l. 5, 244. 1, 233. VIII, 60. Note about Euphemia from Karamz. 5, pr. 232. Nick. l. 4, 185–199. Letop. at Karamz. 5, pr. 232. Messages in history. act. 1. No. 6. Acta patriarch. 2. 181–187. 194–197. Collection l. 4. 140. 5, 96. Archangel. l. 91–96. Archangel. years. 95. 96. Nick. years. 4, 195. 200–202. VIII, 61. 62. Nick. l. 4, 253. 254. Collection. l. 3, 65. 96. One was sent to Novg. archbishop John in 1392, another in 1393, three in 1395, all id. in 1 volume. ist. ak. No. 7–11. Collection l. 3, 97. Nick. years. 4. 257. Step. book 1, 252. Acta patriarch. 2, 177–203. Novgorodians “dasha to him (M. Isidora). court according to the ancient times” in 1437 (collection l. 3, 112. Royal l. 203). It is clear that the relationship of Novgorod to the metropolitan after the patriarchal court did not remain in an uncertain state. The same can be seen from the agreement of 1471 (collection of state charters 1. No. 20). Acta. patriarch. constant, 2, 157. 180–181. Collection l. 5, 245–249. VIII, 68. Nick. l. 4, 259–264. Prologue August 26. Step. book 1, 554. 555. 522. 523. Vladim. lips led 1849 No. 22. Years. at Karamz. 5, pr. 165. 166. Nick. years. 4, 268. Step. book 1, 525. 526. Letop. at Karamz. 5, pr. 254. Under 1398 Nik. l. 5, 268, step. book 1.526. Step. kp. 1, 556. 558. Nick. l. 5, 2. 3. Nick. l. 5, 37, a. e. 1. 111. East. Hier. 6, 70. Description music 296. Rosenkampf about the helmsman, in the note, p. 209. 210. Nevolina about the church. court, pp. 147–151. St. Petersburg 1847. Cheat. last him to Athanasius in history. ak. 1.149.480. Years. at Karamz. 5, pr. 170 and 254. A. e. 1. No. 266. A. and. 1. No. 50. Letter dated June 8, indictment 12 next. 1404 In total, each church received up to 75 silver money. or up to 75 spools of silver. Narbut, Dz. nar. Lit. V, 507.591. Nikon. years. 4, 315. Lviv. l. 2, 236. Karamz. 5, pr. 236. 254. Narbut Dz. nar. Lit. VI, 87. Nikon. years. 4, 318. 5, 1–7. Lviv. years. 2, 239. Russian. time 1. 218. 219. Collection. years. VIII, 78. According to the RCP. life (in Tsarsky No. 481. 694) and printed. prologue: “resign yourself to God in l. 6914. Sep. at 16 days.” But according to the chronicles, Sept. died. 16th 6915 (next 1406). At the council of 1667 they said: “below Cyprian and Photius, metropolitans and others, who were appointed bishops in Constantinople, wearing white hoods... A white hood was sent to Basil, Bishop of Novgorod from Patriarch Philotheus.” But historical monuments tell a different story. Nikon. years. under 1392, (4, 231) and Russian. times 1, 276, show: “from the beginning, white hoods were all the burden in Rus', both metropolitans and bishops.” About Metropolitan To Pmena, returning from Tsaryagrad in the rank of metropolitan, it is said: “at Kolomna, the white hood was removed from him” (Karamz. 5, pr. 60). About Anthony Bishop of Turov under 1404 it is said: “I took away from him (M. Cyprian) the episcopal rank and his sacristy and the white hood” (Karamz. 5, pr. 232). Council 1564 said that the ancient Moscow metropolitans Peter, Alexy, Cyprian, Novgorod Saint John, Rostov saints Leonty, Igpaty, Isaiah are depicted on icons in white hoods, and therefore determined: the Moscow Metropolitan must wear a white hood. East. ak. 1. No. 173. Collection years. VI, 195. 196. Step. book 2, 89. Lviv. years. 3, 26. In the charter of the 16th century. "Sept. 16th death of St. Metropolitan Cyprian." Tolstoy 1. No. 100. The same in Tolstoy’s psalter 1. No. 113. The prologue is printed and handwritten. About the scientific works of St. Cyprian's review of the spirit. liter. § 74. 75 End of the will in Nikon. years. 5, 3–7. In acts related to legal everyday life, I, 544–547. It says here: “at the end of the day, such letters are attributed philosophically.” Step. book 1, 404–424. Prologue. East. ak. 1. No. 253, p. 481. 483. Act. ist. 1. No. 7. Sl. No. 8. Act. ist. 1. No. 8. 11. 253. Review Russian. spirit. liter. § 75. Shevyreva ist. words III, 208–212. 231–233. 182. 183. Karamz. 8, pr. 173Step. book 2, 248. Rosenkampf about the helmsman 72. 73. Act. ist. 1. No. 10. 252. 253. 255. A. e. 1. No. 11.