28-го числа

The life of Ephraim the Syrian also serves as confirmation that from a good root good fruits grow. “From my ancestors (landowners) I received instruction about Christ,” the Rev. says about himself. Ephraim, those who bore me according to the flesh instilled in me the fear of the Lord. I saw neighbors living in piety, I heard about many who suffered for Christ. The fathers confessed Him before the judges in my presence; I am a relative of the martyrs.” The beneficial impressions of childhood were reflected in the same consequences. Despite the fact that in his youth, due to his too ardent character, Ephraim went to reprehensible and dangerous extremes, was overly irritable and carried away by his imagination even to the point of blasphemous thoughts, nevertheless, the good seed sown in his heart by his parents could not perish and sprang up in its time with luxurious fruits. The Lord Himself poured out His grace onto the prepared soil and directed the fervor of His servant in a salvific direction. As a tool for his admonition, the Lord sent him a test - in the form of an undeserved punishment, to which Ephraim was handed over on a false accusation (for the loss of several sheep from one flock). Together with him, and also innocently, two more people were imprisoned, and they all grumbled greatly about the injustice of the local judge towards them. Meanwhile, one night in a dream Ephraim heard the following words: “Be pious, and you will understand the Providence of God. Go over in your thoughts what you were thinking and what you were doing, and you will realize for yourself that these people are not suffering unjustly, but the guilty will not escape punishment.” When Ephraim conveyed his dream to other prisoners, they all, on reflection, remembered that they had some guilt that remained unknown to people and unpunished. Having communicated my thoughts to each other, “at these stories,” says Ephraim, “I began to come into contrition, because there was obvious retribution in this”... This circumstance was for Ephraim a saving outcome from his previous rash life, full of unreasonable hobbies. From then on, he began to carefully delve into himself, and the consequence of this was such deep humility and contrition for his sins, which transformed and, as it were, inspired him to a completely new life upon his release from prison. He left the world and then retired to the mountains to hermits, and became a disciple of St. James, the future saint of Nizibia. Under his leadership, he began to practice various feats of piety and study St. Scripture. Rev. Ephraim achieved such a deep knowledge of this subject that he later became famous as a universal teacher for his numerous and varied writings. With their teachings, which were read publicly in churches after St. Scripture, he even earned the title of Prophet of Syria 286. Given the short length of these “Lives of the Saints,” only a few lines can be placed in an outline of the life of St. Ephraim from the works of this great Christian writer 287. And first of all, remember his prayer, which is read during Lent, with bows: “Lord and Master of my life! do not give me the spirit of idleness, despondency, covetousness and idle talk! Grant the spirit of chastity, humility, patience and love to Thy servant. Hey, Lord the King! Grant me to see my sins and not condemn my brother, for blessed are you forever and ever, amen.” God’s prayer book left an eternal memory of himself from generation to generation and from mouth to mouth, and the place where it is kept is the Church itself! All the reflections of the saint are permeated with a feeling of humble contrition for sins. Ephraim, but inseparably with him there is an unshakable hope in the mercy of God. Crying for Ephraim was the same as breathing air for others - his tears flowed day and night, says St. Gregory of Nyssa, - but Ephraim’s face blossomed and shone with joy, while streams of tears flowed from his eyes. Ephraim, even where he speaks of contrition, ascends in thought to the goodness of God, pours out thanksgiving and praise to the Almighty... In all his words and deeds, the psalm word was poured out from his soul: “My heart trusts in Him. Ephraim himself says about himself: “When I lie down to rest, Your love for people, Lord, comes to my mind, and I get up in the middle of the night to thank You. But the memory of my sins frightens me, and I begin to pour out tears, ready to even lose heart, if they had not hastened to strengthen me half-dead - the thief, the tax collector, the sinner, the Canaanite woman, the bleeding woman, the Samaritan woman." “One day,” writes St. Ephraim, “rising up very early, I and two brothers left the blessed city of Edessa 288; He raised his eyes to the sky, which, like a pure mirror, shone the earth with glory with stars, and said in surprise: “If the stars shine with such glory, then will not the righteous and saints, who did the will of the Holy God, shine with the ineffable light of the Savior more at the hour when the Lord comes?” “But as soon as I remembered that terrible coming of the Lord, my bones shook; soul and body trembled; I cried with heart disease and said, sighing: what kind of sinner will I turn out to be in that terrible hour? How will I appear before the throne of the terrible Judge? How can I, an absent-minded one, have a place with the perfect? How can I, the barren one, be among those who bear the fruits of righteousness? What should I do when the saints in the palace of heaven recognize each other? Who will recognize me? The martyrs will show their wounds; ascetics - their virtues; What will I show except laziness and negligence? Rev. Ephraim was ordained a presbyter, but considering himself unworthy of this high rank, he never dared to perform the liturgy. But with his teachings he protected the Edessa Church from the various false teachings that were spreading at that time: “The warrior of Christ, clothed with the whole armor of Christ,” one ancient biographer says about him, “opened war against the enemies of Christ, especially against the wickedness of Bardesan and his followers.” He defended against them the dogma of the resurrection of the dead. “Songs about the Dead” in poetic terms are the best of the works of the teacher. Ephraim. From them it is clear that the commemoration of the dead has been part of the church service since ancient times. “Remember me, my brothers and friends, for the sake of God, who separated me from you,” says one of his songs, “when your assembly stands at the service, may your prayer ascend and shake off the dust from my eyes.” In these same songs, Ephraim represents that prayers and acts of mercy performed by the living for the dead are beneficial to the deceased. Among his beneficent labors, with which the humble Ephraim himself was always dissatisfied, he wished to visit the desert dwellers of Egypt and the famous teachers of the faith in order to learn from them. John Kolov says about his stay with the hermits on Mount Nitria: “we had here a man of God, a Syrian, a great elder among the fathers, enlightened in mind and heart.” The teacher passed from here. Ephraim to Caesarea, where he saw St. Basil the Great 289. Upon returning to Edessa, he wished to spend the rest of his life in solitude and settled outside the city; but he again went to Edessa to help the inhabitants with his word during the famine that was there, and actually managed to persuade the rich to share with the poor their reserves of grain, which, before that, they did not want to sell. Upon returning from Edessa, Ephraim soon fell ill and, having written a “will,” died peacefully, around 373. “We must glorify the one who - in the mouths of all Christians, Ephraim the Syrian, that Ephraim, whose life and instructions shine in the whole world,” St. writes about him. Gregory of Nyssa. This was justified in the life of the teacher. Ephraim had a dream his parents had about him when he was still a child... They saw that a vine was growing from Ephraim’s mouth and was covered with clusters; the birds of the air feed on them, and the fruits keep multiplying... And indeed, not only the modern inhabitants of Syria and Mesopotamia fed on the word of the teacher. Ephraim, but also for the distant posterity of all Christian countries, the fruits of his word constitute inexhaustible healing food for the soul. Between the students the teacher. Ephraim, many 290 also became famous for their writings and holiness of life and contributed to the spread of Christian education in Syria. † Repose of Rev. Ephraim of Novotorzhsky St. Rev. Efrem Novotorzhsky Rev. Ephraim was from Hungary. Among these later settlers of the Carpathians, the seeds of the Christian faith were originally sown by the East. Their princes Bulozud and Gilas were baptized in Constantinople in the middle of the 10th century; the latter was ordained Bishop of Hungary 291 and managed to do a lot to spread the pure, holy faith among the Hungarians, especially through the marriage of his daughter with King Geyza 292. The son of Geisa, King (since 997) Stefan, baptized in his youth, after his marriage with the Burgonian princess entered into family ties with many ruling houses of the West, deviated into superstitious respect for the pope 293; Having called upon crowds of Western monks, he allowed them to act fanatically against both pagans and Christians of the Eastern confession 294. Without a doubt, it was these violences of fanaticism that most of all forced Ephraim and his two brothers, George and Moses, to retire to Russia. Here they entered the service of Holy Prince Boris. But even here they had to see the pitiful machinations of papism. During Vladimir's life, Bishop Reinberg came to Svyatopolk with the daughter of Boleslav of Poland; he began to encourage Svyatopolk to rebel against his father, in order to later tear the young Russian Church away from the Eastern Church. Vladimir found out about this and put his son and his teacher in prison, although at the insistence of Boleslav he later released him. “In prison,” says a Western writer, “the venerable father did what he could not do openly” 295. What did you do? seduced into papism? no doubt it has been done. But hasn't more been done? Wasn’t it the same one who incited his son against his father who taught Svyatopolk to rebel against his brothers in order to reign alone and extend the power of the pope to Russia? The experiences of such a policy by the Roman Fathers are very well known. When St. Boris was killed by a miserable pupil of the biskup (1015), and with him Ephraim's beloved brother George was killed - blessed Ephraim came to the shores of Alta (probably from Rostov, where he could remain in the absence of the prince); he wanted to find the body of his beloved brother, but he found only his head, which he recognized by a special sign. Having mourned the loss of his brother on Alta, he took his dear head with him and, having accepted (probably in Kyiv or Pereyaslavl) monasticism, retired from the storms of vanity to the bank of the Tvertsa River 296. Here, in Novy Torzhok, which then, as for a long time after, belonged to the Novgorod possessions 297, he built a hospice house. The feat of hospitality was then a feat of the Church; she took wanderers under her protection, gave them rest, nourished them, and clothed them; according to Vladimir’s charter, they were church people. The best Russian Christians highly respected the feat of hospitality and considered it a holy feat. Blessed Ephraim took upon himself such a feat, renouncing worldly honorary positions and consolations. He performed this feat with love for several years. When the relics of St. princes, Blessed Ephraim in 1038 created a stone church in honor of St. martyrs and founded a monastery under him. He rejoiced in spirit that in his church believers glorified St. princes to whom he was so close during his lifetime. With a free soul he prayed to his beloved prince, glorified by the Lord. He labored in fasting and prayer and zealously instructed the brethren of his monastery in piety 298; teacher Ephraim achieved high spiritual strength and died peacefully in old age, January 28, 1053 299. According to his will, the head of his brother George, who was killed along with St., was placed in the coffin with him. Boris. Among his students, Arkady was especially jealous of imitating the strict life of his teacher. He initially asceticised in his homeland in Vyazma, practicing prayer in solitude, in the place where the Arcadia Monastery is now for women. St. Ephraim, seeing him on the way from Kyiv to Torzhok, fell in love with him; Arkady first visited Ephraim in Torzhok, and then remained forever in his monastery, accepted monasticism and followed the path of strict asceticism until his grave 300. Even at the beginning of the 14th century, the monastery of Ephraim kept the life of its venerable founder and at the same time reverently honored his memory. In 1315, Prince Mikhail Yaroslavich, after defeating Prince Afanasy, a supporter of the Novgorodians and the brother of his prince Yuri Danilovich, seized all the property of the Novotorzhtsy, including taking the dear life of the Rev. to Tver. Ephraim; The monastery did not have time to redeem its treasure when it burned down in the Tver fire 301. This is what the “life” of the 16th century says, where many of the saint’s miracles that took place under Tsar Grozny are described. Of these, the most remarkable is the following: Cheremisin and Zamyatnya-Zavoplyutsky transported the royal treasury to Novgorod and robbed the people on the road. Zamyatnya strictly demanded from the Ephraim monastery that its people transport the treasury with water. The monks borrowed a significant amount of money from the city and used it to buy from Zamyatny freedom from his violence. Zamyatnya, while swimming along the Tvertsa, dropped money into the water and then became desperately ill. His comrade was horrified; together with the sick man he went to the monastery of Ephraim and rewarded the damaged monastery, and the elder appeared to the sick man and, reprimanding him for his lies, restored his health 302. The imperishable relics of St. Ephraim rests in a rich silver shrine - and with them is the head of his brother George 303. †Memory of St. Ephraim, Metropolitan of Pereyaslavl The son of noble parents, Ephraim served under the Grand Duke Izyaslav Yaroslavich as treasurer, managing his entire household. Bored with the noisy and hectic life, he came to Rev. Anthony and begged the holy ascetic to accept him into the cave of prayer. The monk, having taught him about the path to salvation, handed him over to Blessed Nikon so that he would tonsure him into monasticism. Nikon, fulfilling the will of the holy elder, clothed him in monastic robes. This brought upon the teacher. Anthony and his cave greatly angered the Grand Duke. Blessed Ephraim went to Constantinople to study Christian life in the examples and monuments of his 304. The pious journey turned out to be beneficial for more than one soul of Ephraim. The blessed one brought with him to Russia both knowledge of the rules of monastic life of the church deanery, and sufficient knowledge of church architecture. On behalf of Rev. Theodosius, he copied the Studio Charter in Constantinople and delivered it to the Pechersk monastery. This was not earlier than 1063. 305. The blessed one labored again in the Pechersk monastery for several years. When Bishop Nicholas of Pereyaslav died, just like Ephraim, the monk of the cave, Saint Metropolitan John the 2nd honored Ephraim with the rank of Bishop of Pereyaslav. The poor health of Metropolitan John the 3rd, which did not allow him to do much business, and the personal high qualities of Ephraim, known in Constantinople, were sufficient to entrust the blessed. Ephraim management of the affairs of the metropolis. In 1090 he is called metropolitan in the chronicle, although he then lived in his beloved Pereyaslavl 306. In 1091 he established in the Russian Church the celebration of the transfer of the relics of St. Nicholas 307. The most pleasant occupation for him was to build churches for the glory of the name of God and for the benefit of Christian souls. In Pereyaslavl he built an extensive stone church of the Archangel Michael, which was later a cathedral, and then another church at the gate, in honor of the Apostle Andrew. He fenced Pereyaslavl with a stone wall, and this was very necessary for a city open to attacks by the predatory Polovtsians. And in remote Suzdal, but under the jurisdiction of the Pereyaslav prince, he built two churches, and one, in honor of the Great Martyr Demetrius, was supplied with villages. Nestor also says that blessed. Ephraim built “a stone bathhouse structure, which had never existed in Russia before” 308. According to other news, blessed. Ephraim opened hospitals in different places, where patients used them free of charge 309. The funds for such a number of buildings and institutions could have been provided by his origin and service under the Grand Duke; but without the sincere love of the Gospel in the heart, these means would have been used differently. Blazh. Ephraim, for his love for the Lord, received from Christ the gift of working miracles during life and after death. In 1096 he dedicated St. Nikita as Bishop of Novgorod and died in the same year 310. An ancient chronicle calls him blessed, and subsequent ones call him a miracle worker and a saint 311. His relics rest in the caves of St. Anthony 312. † Repose of Rev. Theodosius of Totemsky St. Rev. Theodosius of Totemsky The Monk Theodosius, whose last name was Sumorin, was born in Vologda 313. Brought up in the fear of God, even in his youth he was distinguished by a pious mood of soul. At the insistence of his parents, he entered into married life and had a daughter, Marina; but the love of his spouse and parent did not distract him from the love of God; he diligently attended the church of God and during the Divine service secluded himself from people so as not to be entertained by anything earthly; his soul constantly strived for the highest spiritual perfection. After the death of his parents, St. Petersburg entered the Prilutsk monastery. Demetrius and accepted monasticism. Here he diligently underwent difficult obediences, carried water, chopped wood, and at the same time observed strict fasting and did not abandon the praises of the church. The will of the abbot of Prilutsky directed him to oversee the saltworks of the monastery in Totma. Theodosius fell in love with the then deserted Totma and, finding zealots of monasticism among its inhabitants, decided to found a monastery here; he liked the high cape between the rivers flowing into the Sukhona, shaded by a forest and a mountain. This place belonged to Marya Grigorievna Istomina; but the pious widow, having learned about Theodosius’s desire to establish a monastery here, joyfully ceded her property to him 314. Having received the blessing of his abbot for his pious intention, Theodosius erected a cross in a new place and dug a cave for himself. In 1554, he went to Moscow to the Tsar and Metropolitan with a request from the residents of Totma to allow the founding of a new monastery near Totma. “In Totma and in the entire Totem district,” wrote the Totems, “there is not a single monastery; whoever would like to take tonsure in old age or death, there is nowhere to get tonsure. Elder Theodosius Sumorin wants to erect a church and monastery in Totma.” Therefore, they asked for permission to fulfill the desire of Theodosius and their common desire. On the 20th day of February 1554, an unconvicted letter was given, by which the king allowed Theodosius to build a church and monastery near Sukhona, in a chosen place, and freed the new monastery from the court of the governor of Totemsky. The Metropolitan informed the Rostov Archbishop, who was then in charge of Totma, that a blessing letter be issued for the construction of the church and monastery. On the way back, Theodosius again went to the Prilutsk monastery to ask for the blessing of the great saint of God for his enterprise, and received as a blessing the icon of the Mother of God, known to this day in his monastery with the name of the Sumorinsky miraculous icon 315. In 1556, as a result of his request, he was given another royal charter, which allowed him to have monastery pipes at the Totemsky saltworks and sell the mined salt without duty, in favor of the monastery. The trustee founder of the monastery acquired other lands for the monastery through purchases and contributions, as he says in his will. He renovated the Efremov hermitage that was still in the Totem district and started a brotherhood in it 316. Having been the abbot of two monasteries, Theodosius did not reduce the feat of fighting against a proud and lazy nature, but increased them: chains lay on his body, and on top of them a stiff hair shirt; the chains finally cut into his body, but he endured the pain; He strictly followed the rules of monasticism and especially loved the service of the church. He edified the brethren with instructions and the example of his life. For their common benefit, he acquired, as can be seen from the will, teaching books: Ephraim, Chrysostom and two collections of liturgical books: the Gospel, the Psalter with the following, the trephologist, two prayer books. Before his death, in his spiritual testament, he said: “give from me 10 rubles to the Savior in Priluki, and in Totma to all the churches, half a ruble for the forties.” Having assigned gifts to people close to him, he said: “My family is recorded in the synodik; if you exclude him and me, the all-merciful Savior is before you; I earnestly ask you to fulfill everything that is written in this memory - do not burden your soul and do not burden me. Forgive me, a sinner for God, remember me in your prayers. And God will forgive you" 317. So the monk did not think, as the reform preachers of his time thought, that commemorating the dead was a useless superstition. He understood both the human heart and frank teaching better than them; he saw that neither one nor the other sets a limit for Christian love at the grave, and does not stop the actions of prayer before the crucified Savior of the world at the grave (James 5:16); humble in more than just words, he considered it not a Christian thing to rely on one’s own truth or faith and not feel the need for the help of others. His blessed death followed on January 28, 1568, and he was buried in the monastery he founded, near the church 318. Less than 40 years had passed since the death of Blessed Theodosius when healings had already begun at his grave. The girl Irina, who had been lying relaxed for a year and a half, received health; blind Justina - sight; the wife of the governor of Totemsky, who was distraught, was given meaning back; Inoku Uaru – health. In 1626, the icon of St. Theodosius, according to the words of the hundred-year-old elder Kozma Lyubevtsov; in 1635, another image was painted, in a larger form, and was placed on the tomb itself, over which a canopy was built. In 1659, a fire destroyed the church platform and the grille near the shrine itself; and the reliquary with its canopy, icons and covers remained unharmed. In 1729, a service was composed for the day of the repose of St. Theodosius, and the monastery celebrated its founder 319. In 1796, while digging a ditch for the new Church of the Ascension of the Lord, a coffin was found and in it, covered with the schema, the incorruptible body of the chief Theodosius: the head, hands, the entire composition and even the clothes were intact. After witnessing three times, the Holy Synod determined (September 30, 1798) the celebration of the newly-minted wonderworker Ven. Feodosia to be celebrated everywhere on January 28th. Emperor Paul, sending a full sacristy of cross-shaped velvet to the monastery, wrote (January 8, 1799): “giving spiritual thanks to the Providence of the Creator Almighty for the illumination of the beginning of my reign by the appearance and many miracles of the holy relics of St. Theodosius, the Wonderworker of Totem, in expression of my reverence for them, I send a full velvet sacristy to the monastery of the monk for cathedral worship. Receiving with a pure and grateful heart this outpouring of God’s grace in our days, I spiritually pray that it may always remain on me and on my kingdom” 320. Rev. Isaac the Syrian, Bishop of Nineveh († late 7th century) He left behind many works of high spiritual content. “The soul that once gave itself up to God,” says St. Isaac, “by faith and many experiences has acquired a sense of His assistance, no longer cares about itself... Otherwise, through the opposition of reason, it would have lost the Divine Providence that secretly visits it, constantly cares for it and relentlessly accompanies it in all ways. Those in whom the Light of faith rises... with the intelligent eyes of faith every hour they see the paternal Providence with which the true Father overshadows them.” Ave. Ephraim was born in the city of Nizibia, in Mesopotamia, at the beginning of the 4th century. See other about his writings: “The Doctrine of the Father. Churches", Phil. archbishop Chernig. Rev. moved to Edessa. Ephraim already after the death of St. James of Nisibite. See above - exposition. life of St. Vasil. Great. January. Abraham, Simeon, Mara, Zinovy ​​and others. The Biscup of Passau Pilgrim also wrote about the significant spread of Christianity among the Hungarians before 977 in a letter to Pope Benedict VI. Mansi Concil. T. XXIX. The spirit with which the Hungarian Christians of that time lived is remarkable: ita Concordes sunt, says the biskup, pagani cum christianis tanquam ad invicem habent familiaritatem, ut illic videatur Isaiae impleri prophetia: lupus et agnus pascentur simul. This gentle love, this patience of the disciples of the East amazed the biskup, of course, because he had not seen anything like this among the pope’s pupils, which was Vojtech. This is partly evident from the will to his son, printed. in Act. Sanctor. Septembr. T.I.p. 544 S. See 4th century Neanders Kirchengeschichte S. 87–89. Ditmar Chronicon. lib. 7. 4. 52. Naruszewicz, Hist. narodu polskiego IV 2633. III, 4. Prologue January 28; Nestor about St. Boris and Gleb and in the chronicle. Third Novgorod Chronicle under 1015: “Rev. Our father Ephraim of Novotorzh was in these times.” Collection l. 3, 208. Kyiv letop. under 1147: “Gyurga went to fight the Novgorod volost and came to take the New Trade, and took all the revenge.” Contractual letter of Novgorod with the Grand Duke in 1255 “And behold, to the prince, the Novgorod volosts: Torzhek, Bezhitse, Gorodets” and so on. RKP. Life of Ave. Ephraim. Prologue. 28 Jan ist. Hier. 3, 417. RKP. life (former general history No. 44): “pr. Ephraim departed from the present age into eternal rest in l. 6561 (1063)". RKP. Saints: “pr. Ephraim, Archimandrite of the Boris and Gleb Monastery, reposed in L. 6561 of the month of January 3 on the 28th day, and his relics were transferred to l. 6574 (1066) July on the 11th day"; in the oven Life says that he reposed in 6523 (1015) - this is a slip of the tongue, Rev. Ephraim was called an archimandrite only because in 1572, when his relics were rediscovered, his monastery was already an archimandrite. Description Smolensk diocese, pp. 309–312. In the RKP. In the life of Tver, the prince is named Prince Mikhail Alexandrovich. But this is an obvious mistake. Under Prince Mikhail Alexandrovich († 1399), there was no prince in Torzhok. Afanasia. On the contrary, the battle of Prince is very well known from the chronicles. Mikhail Yaroslavich with the book. Afanasy Danilovich near Torzhok in 1315, see Lvov, l. 2, 70. 71. Russian. times 1, 153, 154. RKP. Rev. service Ephraim at Tsarskoye No. 378, 563. Between the RCP. Patr. Philaret, according to the 1630 inventory “stichera and canon to Ephraim of Novotorzhsky”. Ivanova description of the state. archive, p. 293. M. 1849. Description of the Tver province, Tver, p. 77. Nestor in the life of St. Feodosia. Nestor in the Life of Theodosius; see May 3, approx. 29. Collection years. 1, 89, 90. 2, 278, 358. East. Russian Churches 1, 160, 199–202. They write: “after the death of Bishop Peter of Pereyaslavl, he (Efrem) was ordained Metropolitan. Kyiv Jonah." No chronicle knows Kyiv. Metropolitan Jonah, modern Ephraim. Blessed. Simon says that after Leonty and Hilarion, bishops Nikolai and Ephraim were appointed from the Pechersk monastery, both to Pereyaslavl. In 1072, during the transfer of the relics of St. the princes were Bishop Peter of Pereyaslavl and Abbot Nikolai of Pereyaslavl (collected years I, 78); According to the ancient list, Peter is considered the first Bishop of Pereyaslavl (collection years 2, 338). So Blessed Ephraim was ordained bishop not after Peter, but after Nicholas. G. Maksimovich (about the ancient Pereyaslavl episcopate in Reading. M. Obshch. Ist. book. 4. 1858) rightly believes that a separate Pereyaslavl diocese was established around 1054 after Yaroslav appointed Pereyaslavl to Vsevolod; and until 1031 the Kyiv metropolitans lived in Pereyaslavl. But Mr. Maksimovich in vain admits three modern Ephraims - Ephraim of Pereyaslavl, Ephraim Metropolitan Greek of Mytilene and Ephraim Bishop of Suzdal. Suzdal was then under the jurisdiction of the Pereyaslavl prince and the next, Pereyaslavl bishop Ephraim; Nikon. years. and Step. book the builder of various buildings, Ephraim of Pereyaslavsky, is taken out of Mytilene - and not the other Ephraim. Equally contrary to the monuments, Mr. Maksimovich calls Nicholas the first Bishop of Pereyaslavl. Collection years. III, 213. Karamz. 2, pr. 161. Collection years. I, 89, 108, 109. II, 10. 277. VII, 5. Nikon. years. II, 17. Step. book I, 229. Nikon, years. I, 192. Step. book I, 229. Collection. years. I, 112, III, 122. Nikon. years. I, 192. II, 17. Collection years. II, 10. I, 128. VII, 25. Step. book I, 229. Description Kievsk. laurels 290, 292. In Kalnofoisky: “holy elder Ephraim the Rezanets (eunuch) Prince. Izyaslav." In the RKP. Saints: “Ven. Ephraim the eunuch." RKP. life of the Rev. Feodosia with miracles. Nathanael's description of the Totem Monastery. M. 1850 “Behold, Marya, Grigoriev’s daughter, and Istominskaya’s wife, and with their children, with Theodore and Peter, and with their grandson Ivan’s son, gave the dowry to the elder Theodosius Sumorin, from their father the blessing of the Simakin wasteland on Pesye Denge and on Kovda with all the land that had long been drawn to them... and they gave him the blessing for the monastery building... This wrote Kozemka Ivanov, son of Cockroaches, l. 7061 (1553) August on the 10th day." On the robe of the icon is the inscription: “This holy image was brought to the Spaso-Sumorinsky monastery by the hands of the Rev. Theodosius, the New Wonderworker of Totem, from the Spaso-Prilutsk Vologda Monastery, in 1554, June 29th.” This inscription is obviously not ancient, but it is based on an ancient monastery inventory. East. Hier. VI, 417. 419. Nathanael, pp. 5–21, 28, 45. East. Hier. VI, 418. “And the spiritual memory was written by Ignashka Gostko, Fedorov’s son, summer 7076 (1567) December 19th day.” Over the coffin of the saint there was a stone slab with the inscription: “In the summer of 7076, January 28, the servant of God, the builder and ruler of this desert, Theodosius Ulianov Sumorin, passed away.” This slab was crushed due to fires. According to the RCP. Saints of the 17th century: “Rev. Theodosius, hegumen of the Sumorin monastery, also on the Sukhona River and on the Pesyadentya River.” Nathanael described. mon., pp. 35–37. Collection zak. vol. 25. No. 8. 652. Nathanael’s description, pp. 38–42.