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†The exploits of St. Martyr Irene and the memory of other early preachers of the faith in Serbia According to the life of Saint Irene, which was not compiled at an early date, Saint Irene, the daughter of Prince Licinius, was baptized by St. Timothy († 93), disciple of the Apostle Paul; preached to St. St. accepted the faith in his homeland and through its preaching. faith, her father, Prince Licinius, with his entire court; in her homeland she continued preaching about Christ for three years, suffered a lot of torture from the defenders of paganism and managed to convert only up to 11,000 people to Christ. Then she preached the Gospel in the Thracian cities and died as a martyr in Thessaloniki 99. Where did Prince Licinius live? Where was the homeland of Saint Irene, announced by the Gospel sermon of the martyr? Irina was baptized in Mageddon, preached in Mageddon, says her later life. Although neither a country nor a city with this name is visible in the Greco-Roman Empire, according to known monuments 100; but it is known that southern cities changed their names more than once 101. Neighboring Thrace, resounding with the sermon of St. Irina after her homeland, indicates that the homeland of St. Irina was Illyricum. It must be said more: with her preaching the saint turned to Thrace, the country of the Slavs, precisely because she herself was an Illyrian Slav, or, in the language of that time, both in Thrace and Illyricum there lived Thracians who spoke the same Slavic language 102 . This understanding of the life of St. Irina is justified and even more precisely defined by Serbian history. Serbian chronicles, when they touch upon the question of the beginning of Christianity in Serbia, recognize as certain that the Gospel teaching was preached in Serbia during Apostolic times. Eg. in one chronicle of the 15th century. it is said: “the first sermon on piety was preached by the Apostles, but it died out due to heresies” 103. The 9th century pope wrote the same about the beginning of Serbian Christianity 104. Other Serbian chronicles, speaking about the Serbian zupan Neaman, call him a descendant of that Licinius, whose daughter St. Irina suffered for St. faith, and “the fruit of many miracles brought much darkness into the faith of Christ”; they also say that that Licinius was “a Trivalian lord, originally from Srbin” 105. The Tronosh Chronicle also says: “Naaman was quickly baptized in Russia in the church of St. Apostle of Peter and Paul, like St. by the Apostle Titus, like the idols of India, as it still stands indestructibly” 106. Here the appearance of the holy temple, similar to an idol temple, in itself speaks of its deep antiquity, which saw paganism in power; and then the news that the temple was consecrated to St. Titus, who, according to the testimony of the Apostle Paul, was in Dalmatia (2 Tim. 4:10), confirms the life information about the baptism of Irina by another disciple of Paul, Timothy. The Church of the Race also defines the place where Prince Licinius and his daughter lived. It was Race. In justification of such a thought about the Race, given the antiquity of the Race, the respectful attention to the Race shown by the Emperor Upravda in his order about the Slavic dioceses 107 serves; in this order one can see the idea of ​​​​Race as the cradle of Serbian Christianity. Holy faith, instilled by St. Irina in Serbia, did not go out after her martyrdom, but also spread in Serbia. The martyrs of eastern Trivallia are known from the martyrologies: in Dadoevan the exorcist Hermes and Eventius, in Prahov Haggai, Guy and others 108; in western Trivallia in Dalmatia, in the city of Soleny, Bishop Damian and 8 soldiers suffered, and a week later the shepherd was followed by Deacon Septim and Vikturik 109 . In southern Illyria, Bishop Astius of Drach, before his feat, had a vision in a dream: he was standing on a stone covered with resin and oil. Having woken up, he told the clergy his dream and added: “Brothers! I must suffer for Christ, and you can run where anyone hopes to be whole.” This was under the emperor Trajan in 110 110. Consequently, there were Christians and their zealous shepherds in Illyricum at that time. The special customs of Illyrian Christians regarding Lent are also known 111. The legend about the construction of churches by Constantine the Great in Tverdosh, Ston, Zavala, Dobrichev is based on monuments 112. Also known are the ascetics of solitude, blessed Martin and Hilary, who suffered in Illyricum for Orthodoxy from the Arians 113. With the Gothic kings of Dalmatia, Arianism raised severe persecution against Orthodoxy in Trivallia, but the Slavic element prevailed over the alien German one and at the beginning of the 5th century, Orthodoxy became the dominant faith in Trivallia 114. In 760, the following bishops were subordinate to the Dukljan Metropolitan: Budva, Kotor, Bar, Slatyva, Skutar, Drach, Palata, Serbia, Basnia, Travupia and Zakhmulya 115. Thus, having become the first best Christian of the Serbian people, St. Irina, with her Apostolic preaching, firmly established the holy faith among the Serbs. † In memory of the teacher. Micah, student of Sergiev The Monk Micah lived in the same cell with the Monk Sergius; under the guidance of the great ascetic, he ascended to a high degree of spiritual perfection. The pure in heart will see God. The meek soul of Sergiev's cell attendant was purified by obedience and tears and began to contemplate the inhabitants of heaven on earth. The extent of his participation in contemplating the appearance of the Mother of God to the great mentor also shows the extent of his improvement in spiritual life. Once St. Sergius, having completed the rule of prayer, sat down to rest for a while, but suddenly said to his disciple Micah: “Watch, child, we will have a wonderful visit.” He had barely uttered these words when a voice was heard: “The Most Pure One is coming.” Suddenly there was a light brighter than the sun. After the removal of the Mother of God, Sergius found Micah motionless: from fear he lay as if dead. Sergius picked him up and he asked: “Tell me, father, what is this wonderful vision? My soul was almost separated from my body from horror.” Sergius could not speak for joy. “Be patient a little,” he said, until my spirit calms down.” So, the great mentor freely saw the Heavenly Queen and heard Her words; and the disciple was struck with horror, did not see everything, but saw the light of heaven. By hand Saints "teacher" Father Micah, cell attendant and disciple of St. Sergius the Wonderworker, reposed in the summer of 6893 (1385) on the 6th day of May,” therefore, 6 years before the death of his mentor. His relics rest hidden in a church built over the place of his burial, in honor of the appearance of the Mother of God to the Monks Sergius and Micah 116. † Repose of Venerable Adrian of Monza Adrian's homeland, in the world of Amos, was Kostroma. His parents wanted him to marry, and even found him a bride. But this was not what Amos wanted, and he became ill. In his illness, he saw a lonely church between two rivers, and he heard a voice: “here is your place.” Having recovered from his illness, Amos secretly left his parents' house for the Tolgsky monastery and took monastic vows in the Gennadiev monastery with the name Adrian. He lived here for several years; then he lived on Kamenny Island in the Spasskaya Monastery and in Pavlova’s Obnorskaya Hermitage. The thought of finding the church he had seen between two rivers did not leave him. In the Pavlova Hermitage, Elder Paphnutius fell in love with him, and Adrian told him his old vision. At one time in the evening, after the rule, Paphnutius lay down to rest. An unknown man appears to him and says: “Send your friend Adrian to the east; the place is no further than 50 versts from here; there he will see the reverend man.” Paphnutius asked: who is he and how does he know that place? The unknown person answered: “that place is not assigned to you.” Paphnutius told Hadrian about this. Adrian, according to the story of the elderly priest Euplus, found a deserted church in a remote place, the same one that appeared to him in a vision. He returned to Paphnutius with joy and they agreed to live there together. But unexpectedly, the royal decree demanded Paphnutius to Moscow, where he (1595) was made archimandrite of the Chudov Monastery. Adrian remained at the church with three monks. The place was the most deserted, quiet and pleasant. But there was also an inconvenience: hollow water was washing away the shore and there was a danger that it would undermine the church. One elder told Adrian that the former abbot also wanted to move the church from a dangerous place to another, and pointed out that place. Adrian and the brothers decided to move to that place. But an unknown man appeared and said: “Don’t worry about the place; a place has been appointed for you on the banks of the Monza River; you will learn about it after the healing of two sick people.” According to these instructions, Adrian moved the church and monastery to the banks of the Monza River; it is 35 versts from Galich and 20 from Kostroma, at the confluence of the Monza and the river. Kostroma. Here Adrian enjoyed for one year the instructions and example of the life of St. Ferapont. – They got their food from agriculture, and the builder Adrian was the first to work. – During the terrible famine of 1601, the Adrianov monastery inexhaustibly fed those suffering from hunger. Taught by the example of the desert workers in those days, they said: “unwinnowed bread is not hunger, and a long shirt is not nakedness.” But in 1601 the grain was killed by the summer frost, and whole thousands died of hunger. The Monk Adrian, according to the instructions of his wonderful mentor Ferapont, filled the monastery granaries with bread before the time of famine and during the general disaster, with complete love, he helped the suffering poor. Then the Lithuanians attacked the deserted monastery and left a fire in the middle of it, with the malicious intention of destroying it; but the monks who retired found the monastery intact. Blazh. Adrian died on May 5, 1619. According to the RCP. Saints call him a miracle worker. His relics rest in the Annunciation Church of his monastery, abolished in 1764 117. Memory of the locally revered blessed Theodosia, mother of St. Blessed Grand Duke Alexander Nevsky In the Novgorod Yuryev Monastery, near the southern wall of the cathedral, level with the right choir, there is a tomb on which is placed a white marble slab with the inscription: “On the 5th of May 1244, in the summer of 1244, in Veliky Novgorod, the blessed Grand Duchess Theodosia, the most honest wife of Grand Duke Yaroslav Vsevolodovich, rested in the Lord, with him Live reverently and please God, and from him beget St. the noble princes Theodore and Alexander Nevsky and seven other sons, and at the end of her life she took on the monastic image, and in it the name Euphrosyne was given to her; it was supposed to be in the monastery of St. George next to his son, St. Blessed Prince Theodore, in this place in a stone coffin.” The Menaion and Prologue of May 5. Extract from the Greek Life of St. Irene by Genshen. Act Sanet, ad 5 Mayi p. 4, 5. In Vasily’s menology there is brief news. Here Licinius is called Βασιλικός king, but which country is not said. There is another peculiarity here: “detained by the governor Ampelian, she was tormented a lot, but, not agreeing to renounce Christ, she was put to the sword and buried.” According to her life, she rested in a burial cave. In Jerome’s Martyrology: “On May 5 in Solun the martyrdom of St. Irenaeus, Peregrina and Irina"; in Adon, “May 5 in Thessaloniki the suffering of St. Irenaeus, Peregrina and Irene, burned by fire." With the same addition - in the martyrology of Usuard and Notker. The publisher Usuarda rightly noted that Ado made an addition about the manner of death from ancient deeds, now lost. Baronius notes: “among the Greeks, in the menology (May 5), only Irenaeus is mentioned.” The current "life" of St. Irene is a late and unskillful reworking of lost deeds. This is evident from his verbosity and the lack of precise indications of the time of his exploits, as well as from his disagreement with the martyrologies. – Extract from the life of the synaxarion of the Greek menaion for May 5. See eg. Synecdematic description of the regions and cities of the 6th century empire. Constant porphyr. vol. III, Bon. 1840. Lists of cities that changed names in Tafel de provinciis p. 21, 22, in ed. Porphyrogenete III, 280–282 ed. Bon. See About Thrace June 24, August 20 and Oct. 12. About Trival ah - Vendas said Mar. 26 Ave. 233, May 22 Ave. 347, Oct. 12 pr. 23, 24. Here we point to Dio Cassius. At one time, in the 3rd century, he knew the Trivalovs in the same place where they were in the 7th and subsequent centuries, and there, according to his news, they lived in 29 BC. Chr. (LI, 22–27). Appion immediately shows the equal tribes of the Illyrs (De bello Illyr. 1, 2, 3). Porphyrogenet (ed admin. imp. § 30) from somewhere took a note that the Slavs in 449 expelled Greek colonists from some cities of Dalmatia; but he did not notice that this note did not fit with his story about the appearance of the Slavs in the south under Heraclius. Ancient settlements of the Serbs: a) In the eastern zone: Pish, Kozl, Ravny, Sverlevy, Sredets, Vedryana, Yerevan, Medok, Zapara, Leskovac, Golden Mountain, Rassova, Vodina (Aquæ, Vidin), Radojevac (Retiaria), Prahovo (Bononia), Kostolac, Smedereo (on Morava - Morga), Vymenachiy (Vimenacius, producing barter, after Branicevo, Chekhov's house (Belgrade); b) In the middle zone (Rassin and Bosne): Rasa, Pozega (Incera), Prizren, Vrana, Skopl, Toplica, Desnitsa, Dobrun, Kotorica, Lesnica, Dreznjak, Galic, Senica, Tesanj, Medurech, Vyrojevac, Pantino, Zvečano, Cherna-buča, Budiml, Pljevlje, Lugomir, Gorica, Lava, Travnik, Radešit, Stolac, Mijatovac, Valko, Solenaya, Jajce; c) In the southern (Zeta) - Duklja, Scutar, Budva, Cetina. Ribbon (Leqin); Gradnt, River (Recatina), Blueberry, Propatna, Slativa (Svach), Oblachit, Leta, Drach, Bar, Drnvost, Dan, Rybnitsa; d) In the southwestern (Trebivye, Konavle, Zakhlumie and Neretva): Kotor; Risan, Luka, Vitalitsa, Rudine, Lubomir, Drachevo, Urme, Sokol, Obod, Zavala, Trebinje, Tverdosh, Dobrichevo, Chlum, Dubrovnik, Ston, Mokrsk, Osle, Dabar, Nevesen, Glumnik, Dalmen, Neretva, Zaton, Ostrog, Vrulya, Olmsh, Mljet; e) In the north-west in Croatia: Skradeno, Belgrade, Belicin, Khlevno, Stolpy, Kori, Glamoch, Pliva, Nin, Kniv, Splet, Trogir, Breber, Stridon, Solenaya. See Wesseling's remarks on Synecdemus, Banduria's on Porphyrogenete, Safarik's ancient. III, 525–543. Chertkov library. 2, 82, 84, 118. Stephen's Life of St. Neemania and the Žić charter, Edrisi y Tafel de rgohips. r. 31–33. Tubingæ 1847. At Hilferding's in Russ. conversation of 1860 II, 19. P. John X († 900) in a letter to the Serbian princes Michael of Zachlum and Tomislav of Croatia. Chronicles in the Glasnik I, 163. V, 21. In Grigorovich, page 65. Safarik in memory. 2, 55–57. “The writer says the truth, that Livy Srbina was born to the Greeks by wisdom.” There is only one mistake here. They confused Licinius of Trivallus with Licinius, the son-in-law of Constantine, while Constantine’s son-in-law was not the ruler of the west. Also St. Demetrius remarked about Father St. Irina: “not the same Licinius, like the king after him. Constantine, who had a sister, Konstantinova, in marriage, but was different, the king of a single city, neighboring Macedonia. This one has Constantius in marriage, and this one Licinia. This one died in misfortune, but this one died honestly in Christianity. That one was three years old, and this one is near the days of the Apostles.” See November 14. Porphyrogenet mentions Race in the description of the events of 842 (De admin. imp. § 32). The antiquity of Rasa and the Ras zhupans can be seen from a comparison of another place in Konstantinov with the Sankovich charter. In the latter we read: “I Župan Beljač and voivode Radich with the brothers Sankovich found out for certain from old papers and from old-timers, good people who keep information passed from generation to generation, also from boundary signs and monuments, the following: by the sea there was a city of old Dubrovnik in the vicinity of the Konavlskaya Župa, and this city belonged to the Konavlskaya župa, constituting its hereditary possession, like other lands and places. But that old city fell and became desolate. The rulers of Raissky and Kholmsky settled here with falsehood and took Konavlskaya Zhupa and other places of that city by force. The citizens moved to a safe place and built the city of Dubrovnik, which now exists” (U Majkov p. 69). since the foundation of the new Dubrovnik by Porphyrogenet dates back to 449, it turns out that the Rais rulers with their capital city Rasa were strong even before 449. Martyrology of Jerome for December 31: Retia Hermetis exorcistae. Usuard: Retiariae s. Hermetis exorcistse. One list of Usuarda; Retia provincia, civitate Reciaria s. Hermetis exorcistæ. Martyrology of Jerome Jan. 1. In Retia Eventii, Hermetis; Bononiæ Gaii, Heraclii. Jan. 4. In oriente Bononia civitate Hermitis, Aggei, Gaii, Petri, Marci, Sereni. Senni, Anastasiæ. Usuard under 4 Jan. Civitate Bononia Hermetis, Aggei et Gai. Barovius added in his martyrology about the latter: “suffered under the emperor. Maxnmine." According to maps of the old world, Reciaria is where Radojevac is now, and Bononia is near Prahov. Martyrology of Jerome and Usuard under April 11 and 18. St. Bishop Eleutherius, according to the menologists (Dec. 16) “bishop of Illyricum,” who followed under the emperor. Adrian (97–117), according to the martyrologies of Notker and Raban (April 18), was the bishop of Aquileia and suffered in Rome (the same about the place of suffering in Jerome’s martyr.); in the martyrologies of Adon and Usuard there should be: in Moesia Aquileiæ, instead of: Apud Messanam Apuliiæ, which is difficult to find meaning; It was equally in vain that they wrote in the Greek News that Eleutherius was appointed bishop by Anicetas (154–169). Menolog. Basilii ad 6 July. Act. Sanet Julii II, 284. Prologue June. 4. Baronins ad an. 110. Relics of St. Peter, martyred in Kotor, was transferred to Dubrovin in 1026, says Maykov (about the Ser. language, p. 82). Not everything is right here. In the contract document with Mikhail Yasen, the Dubrovinsk residents say: “We swear - St. martyrs Vasily, Lawrence, Peter and Andrew, our intercessors” (Maikov p. 8). Like St. Lawrence is a famous martyr and archdeacon of Rome and St. Vasily Bishop, patron of Dubrovitch, was martyred in Sevastia in 306 (Lat. Patrol. 123,725. 726): so in St. Peter and Andrew must be recognized as the Lampsak martyrs, commemorated by the church on May 18 and in the martyrologies of May 15. On the coins of Kotor, St. Tryphon; this is the martyr of Nicaea from the time of Decius, celebrated February. 1. He is the patron saint of Kotor (Martyrol. Usuardi. p. 726. 727). All this means that the relics of the mentioned martyrs were transferred to Serbian settlements in ancient times. Sozomena ist. VII, 19. Socrates V, 22. George Amarth. chronic r. 277. Zap. geogr. total XIII, 658–660. 488. Sozomeva ist. IV, 14. The expulsion of the blessed from Illyricum must be attributed to the time of the Gothic kings of Serbia, because in 373 the Council of Illyricum confirmed the faith of the Council of Nicaea. Chron. Georgia Amart. r. 456. 460. The history of Serbian Christianity has not yet been developed at all. Poor Rajic either says that Christianity began in Serbia under Heraclius, or dates its beginning to the time of Budimir (I, 301. 318. 320. II. 204–207). “Looking at the history of the Srbsk Church of the first period” (in the X part of the Glasnik) turned out to be unsuccessful because the writer was carried away by Safarik, who was too much occupied with the Baltic Vends and too little with the Adriatic. But it is not difficult to find the truth in Duklyants. If Poislav XIV, king of Dukljanac, and Boleslav the first, king of Porphyrogenet, were contemporary with Attila († 453), then Svetmir X and King Budimir XI, the first Christian kings of Dukljanac, certainly lived no later than the first quarter of the fifth century. - Further, since the Goths settled in Thrace in 375, accepting Arianism to please Valens (Socrates history IV, 33-35), the persecution that took place in Trivallia under the four Gothic kings of Dalmatia occurred in 375 and it was the persecution of the Arian, not the pagan power. – Thus, after the 5th century, paganism was introduced into Serbia only by the Avars and detachments of the Baltic Vends who came from the north. New information about the Slavs and Avars of the time of Tiberius and Mauritius - from John of Ephesus: Kirchengeschichte V. VI. With. 25.27. 30–38. Münch. 1862. Regnum Siavorum, translated by Dukljanets from the Slavs, in language, published by Lusich: De regno Dalmatiæ et Croatiæ. Amstelod. 1666. Here is another Latin translation of Marul. Kronika Hrvatska iz XII century ed. in 4 books. Arkiva za povestnicu jugoslavensku, - v Zagrebu 1851. When comparing the Latin text of Dukljanets with the text of kroniki, it turns out that for the most part there are literal similarities between them, but there are also differences that are explained by the fact that Dukljanets had a different list of ancient chronicles (Zh. M. Pros. part 22, pp. 104–106); It is more likely that Duklyanets, when translating the ancient chronicle, allowed himself to make additions and corrections, which were not always successful. Departing from the text of the chronicle, he writes: rex Bladinus cernens, quod maxima multitudo populi esset cum eis (Yulgaris), fecit pacem coeperuntque se utrique populi valde inter se diligere, i. e. Cothi, qui et Slavi, et Vulgari, et maxime, quod ambo populi gentiles essent et un lingua esset omnibus (vire i iezika byli iednoga). The addition: “Goths, they are also Slavs,” means only that the Gothic people, absorbed by the Slavic power, gave the first place in life to the Slavic people. This is true. The expression: ampo populi gentiles essent, deviating from the ancient text, sins against history. Mansi T. XII, 723. The bishops of Dukljansky and Chekhov were at the Sredechsky Council of 347, Skutarsky has been known since 384. The latter was under St. Gregory Dvoeslov was also a metropolitan (Lib. VII, Ep. 70). According to the letter and John 8 (872–882) all Dalmatia, as well as the bishops of Ragusa, Skradennoe, Spletia, Yadera and Belgrade, are under the jurisdiction of the Constants. patriarch. Wilt sch, kirchl. Statist 1, 122, 127–129. 399. 400. Duklja became a metropolis from the time of Cor. Budimir, who was buried in the Dukli Cathedral. So says Duklyanets. Epiphanius' Life of St. Sergius. Nikon. l. IV, 236–238. Months of the Sergius Lavra p. 4. 49–50. M. 1850 RKP. the legend about the Monzen monastery is in Tsarsky No. 118. Compiled. about the monastery 162. 163. East. Hier. 6, 10. 25. RKP. Saints: “Rev. Hieromonk Adrian the Wonderworker, builder of the Annunciation Monastery. on the Monze river repose in L. 71 May 27 at day 5.”