Venerable Timon, Elder of Nadeevsky

This, Father Timon, this, this wheat given to you everywhere. This one is on the good ground, this one is on the sand, this one is on the stones, this one is on the path, this one is also in the thorns; Everything will vegetate somewhere and grow and bear fruit, although not soon. Venerable Seraphim of Sarov Opening address by His Holiness Patriarch of Moscow and All Russia Alexy II The work of Archbishop Alexander of Kostroma and Galich “Reverend Timon, Elder of Nadeevsky” reveals to us the image of one of the locally revered saints of God of the ancient Kostroma region, a student and spiritual friend of the great saint of the Russian land - St. Seraphim of Sarov. The memory of the exploits of the venerable elder Hieromonk Timon prompts us to think about the action of the all-good Providence of God: in all centuries of the history of the Church, monks sought solitude, to distance themselves from worldly life - but thereby served the cause of the salvation of the world, becoming gracious spiritual guides of the people of God, “shepherds and teachers” (Eph. 4:11) of the flock of Christ. Let us note that the canonization of Elder Timon, which took place in 2003 according to Our Decree, and the discovery of his holy relics, became possible primarily through the care of the author of this book, who has been heading the Kostroma See for 15 years and has successfully combined archpastoral works with church historical research. Through the prayers of St. Timon, Elder of Nadeevsky, may the All-Merciful Lord bestow His blessing on the Kostroma diocese, which celebrates its anniversary in 2004 - the 260th anniversary of its establishment. Patriarch of Moscow and All Rus' Among the disciples and spiritual followers of the great saint of the Russian land, St. Seraphim of Sarov, the believers of the Kostroma region reverently honor the memory of St. Timon of Nadeevsky - an elder, a desert dweller and renewer of the Nikolo-Nadeevsky hermitage - on whom the words of the holy Apostle Paul were truly fulfilled: “If the firstfruits is holy, then so is the whole; and if the root is holy, so are the branches” (Rom. 11:16). As priest Alexy Voskresensky, one of the life writers of St. Timon, rightly notes, “the very closeness that connected Father Timon with the great Seraphim, who considered him his sincere friend, shows the merits of this ascetic” 1 . With the blessing of His Holiness Patriarch Alexy II of Moscow and All Rus', on December 25, 2003, in the Kostroma Epiphany-Anastasia Cathedral, the glorification of St. Timon, Elder Nadeevsky, took place among the locally revered saints of the Kostroma diocese; here, in the cathedral, the holy relics of the saint of God now rest. The materials that served as sources for compiling this biography can be divided into four groups. Written testimonies of people who personally communicated with the Monk Timon. 1. “The Tale of the Wandering and Journey through Russia, Moldova, Turkey and the Holy Land of the Monk Parthenius, tonsured of the Holy Mount Athos,” Part I, M., 1856. Father Parthenius visited the Nadeevsky monastery, talked with Elder Timon; however, his memoirs were written long after that - as the author himself notes, “after many years and time, I have already forgotten a lot: days, months and faces; and it was very difficult to collect and figure it all out” 2. 2. A manuscript entitled “Handwritten notes of the landowner Sergiy Nikolaevich Nelidov, a neighbor of Nadeev” (32 pages of cursive writing in a quarter sheet), stored in the Nadeevskaya hermitage until its closure in the 20th century. To date, the document has been lost, but its fragments, quoted in the publication of priest Alexy Voskresensky (see below), provide unique evidence of the foresight and miracles of St. Timon. 3. A manuscript entitled “The Blessed and Holy Days of the Venerable Elder Hieromonk Timon, a hermit-dweller and renewer of the Nikolaevskaya Nadeevsk Hermitage throughout his entire life” (78 pages of a quarter-sheet semi-statutory letter), also kept in the Nadeevskaya Hermitage and lost after the revolution. It can be attributed to this group of materials only with a certain degree of convention. Priest Alexy Voskresensky believed that it was written by the monk’s cell attendant, the ryasophore monk (monk) Ioannikiy, later hieromonk Justin 3. However, in the service records of the inhabitants of the Nadeevsk Hermitage in the thirties of the 19th century, the name of the monk Ioannikios is not present; The name of Hieromonk Justin appears, however, much later (he was identified as a member of the brotherhood of the desert in 1864, and tonsured a monk in 1869 4). Thus, either the manuscript “Blessed and Holy Days...” belonged to the pen of the monk’s cell attendant, unknown to us, or it was subsequently written by Hieromonk Justin based on the memories of persons who had close contact with the monk. The first assumption seems more likely to us. Mentions of St. Timon in the biographies of ascetics of piety in the 19th century. 1. “The Life of Elder Seraphim of the Sarov Monastery, Hieromonk, Desert Dweller and Recluse,” compiled by Hieromonk Joasaph (Tikhonov) and reprinted several times since 1863; in this work, citations are made from the third edition – M., 1884. 2. Kovalevsky Andrey. Hieroschemamonk Nil, an ascetic of the Nilo-Sora desert. M., 1885; in this work, citation is made from the third edition - M., 1897. Despite the fact that information about the life of the elder was directly borrowed by the author from the works of the monk Parthenius (as he himself points out 5), A. Kovalevsky’s brochure contains a lot of interesting information about the internal life of the Nadeevskaya hermitage in the first half of the thirties of the 19th century, when its inhabitant was Hieromonk Nikon (Prikhudailov; in the schema - Hieroschemamonk Neil). Lives of Elder Timon, published at the beginning of the 20th century. 1. Voskresensky Alexey [priest]. Elder Hieromonk Timon, desert dweller of Nadeevsky, disciple of St. Seraphim of Sarov. Kostroma Diocesan Gazette, 1912, No. 10, dep. neof., p. 272–280; No. 11, dept. neof., p. 300–312; No. 12, dept. neof., p. 336–342; No. 13, dept. neof., p. 361–372 6. 2. Tikhon, abbot. The pious life of the elder hieromonk Timon, a desert dweller and renovator of the Nikolaev Nadeeva Hermitage, Kostroma province, Makaryevsky district. M., 1905. These biographies, which serve as the basis for the work presented to the reader, are compiled from materials from the first two groups of sources, and the book of Abbot Tikhon, as noted by priest Alexy Voskresensky, is an almost verbatim copy of the manuscript “Blessed and Holy Days...”. The funds of the Ascension Pechersk and Bogoroditsa-Feodorovsky men's monasteries of the Nizhny Novgorod diocese (State Archive of the Nizhny Novgorod Region) and the Holy Trinity Krivoezersky Monastery of the Kostroma Diocese (State Archive of the Ivanovo Region) were studied. It was against them that the facts presented in the works of the above authors were verified. The funds of the Russian State Historical Archive, the State Archive of Contemporary History of the Kostroma Region and the State Archive of the Kostroma Region were also used; the latter, unfortunately, were severely damaged by a fire in the archival storage in 1982 (for example, the 17th-century “Synodik of the Nadeevsk Hermitage” was lost). The author expresses sincere gratitude for the assistance provided in writing this book to the director of the State Archive of the Kostroma Region N. I. Solovyov, E. A. Rubankova and the staff of GAKO, the director of the State Archive of Contemporary History of the Kostroma Region A. M. Elizarov and the staff of GANIKO, the director of the State Archive of the Ivanovo Region L. N. Lisitsyna and the staff of GAIO, a leading specialist of the Russian State Historical archive O. V. Kstich, Abbot of the Ascension Pechersky Monastery of Nizhny Novgorod Hegumen Tikhon (Zatekin), Director of the Museum of History of the Nizhny Novgorod Diocese O. V. Degteva, Doctor of Medical Sciences Professor V. N. Zvyagin, Candidate of Historical Sciences A. G. Avdeev, Senior Researcher of the Kostroma United Historical and Architectural Museum-Reserve A.V. Semenova, graduate of the Moscow Theological Academy T.R. Nadeev. Considering that the book offered to the reader’s attention has not only a scientific-historical, but also a hagiographical nature, the author considered it possible to place in it illustrations made by the Kostroma artist A. Serov. Unfortunately, not a single pictorial or photographic image of the Nadeevskaya Hermitage has survived in the collections known to the author. The appendix to the book contains some documentary materials about the Nadeevsk Hermitage - not having (with the exception of Appendix 4) a direct relationship to the works of St. Timon, but of undoubted interest for the history of this monastery of the ancient Kostroma region. All dates before the official transition to the new style in the text are given according to the Julian calendar (old style). Documents are cited (unless otherwise stated) in accordance with modern rules. Childhood and adolescence of the future elder The Monk Timon was born in 1766 7 in the city of Balakhna, Nizhny Novgorod province, in the family of a deacon of one of the parish churches, Theodore, and his wife Anisia 8. The baby, named Tikhon 9 at baptism, became the first child in the family of the deacon's father; Subsequently, Mother Anisia gave birth to a daughter, Glyceria. Already at the age of three or four years, he never asked for food until someone at home reminded him about it, and usually ate bread and simple porridge. The father began teaching his son to read and write at the age of five, and by the age of seven, Tikhon was fluent in reading church books. Already from childhood, Tikhon was distinguished by his love of solitude; the games of his peers did not attract him; at the same time, relatives often noticed Tikhon praying or making crosses, which he then distributed to others. It should be noted that information about the receipt of spiritual education by the future Elder Timon was not preserved in archival materials, however, life writers tell about this in agreement - both the Elder himself and the Monk Seraphim of Sarov: “He [Reverend Timon] came from the clergy, completed a full course of study at the Nizhny Novgorod Seminary and was an educated man. The influence of spiritual science developed in him, in addition to mental gifts, a sense of piety with an ascetic character” 10. “Fully prepared for schooling, having even studied musical singing under the guidance of his father, in the 8th year (...) [Tikhon] was taken to the then only “bursa” for the entire diocese in Nizhny Novgorod. He stayed there for six years and then, as an excellent, well-behaved student, crossed the threshold of the Nizhny Novgorod Theological Seminary to continue his further education. (...) He studied well, being distinguished at the same time by his special good behavior; His favorite subject was the Holy Scriptures and the study of theological subjects. He re-read the Holy Bible many times during his stay at the seminary, and became thoroughly acquainted with the Chetia-Menaea of ​​St. Demetrius of Rostov, which made a deep impression on his soft and receptive soul. Before his spiritual gaze, the distant deserts of Libya and Thebaid, populated by thousands of monks, came to life again, and, as if alive, the examples of Christian perfection embodied in the person of the spirit-bearing fathers of monasticism appeared.”11 According to life writers, during the holidays Tikhon made pilgrimage trips to the monasteries of the Nizhny Novgorod, Kostroma, Vladimir and Tambov dioceses; At the same time, he visited the Sarov and Krivoezersk hermitages, which later had important significance in the fate of the ascetic. On one of these trips, in the Oransky Mother of God Monastery near Nizhny Novgorod 12, Tikhon met with an elder hieromonk, who told him: “Apparently, brother, you too will be in the monastery and will be awarded the title of monk. Yes, indeed you will be a monk; but before that you will encounter many more unfortunate circumstances in your life. Save yourself! Apparently, this is how God wants it! God bless you! 13 The prophetic words of the elder sank deeply into the soul of the impressionable, pious young man and were subsequently completely justified. Upon reaching the age of twenty, Tikhon returned to his parental home, to his father, whose path of earthly life was already ending. Around 1787, Tikhon married the daughter of a clergyman of one of the Balakhna churches, Evdokia 14, after which he submitted a petition for ordination to the Bishop of Nizhny Novgorod and Alatyr Damaskin (Semyonov-Rudnev; 1737–1795) and was ordained a deacon at the St. Alexeevsky Church in the village of Zinyakovo Semenovskaya Nizhny Novgorod province 15. Parish service and the beginning of the monastic path At the parish, Deacon Tikhon Fedorov 16 reverently and impeccably performed the duties of a clergyman, being an excellent housekeeper and loving husband in family life 17 . However, his happiness was short-lived: Mother Evdokia died in the prime of her life. The death of his wife was a heavy blow for the young deacon. As priest Alexy Voskresensky notes, “perhaps he would have immediately done what he did several years later, completely withdrawn from the world and entered into a monastery, but he was still kept here by his sacred duty towards his mother and sister, who had their only support in him” 18. Father Tikhon imposed the strictest fast on himself and remained in intense prayer; but the attachment to his wife was so great that memories of her plunged the young clergyman into deep despondency and almost drove him to despair. After much thought, Father Tikhon decided to seek relief from the sadness of his soul by traveling to the holy places of Russia, in prayer in front of shrines and in conversations with ascetics. Having asked the diocesan hierarchy for leave, the grieving widower went to Kyiv, then to Moscow and the Trinity-Sergius Lavra, visiting other monasteries along the way; “Everywhere he bowed his knees in prayer with a strong cry and many tears for the granting of spiritual peace to him and the direction of his life on the path of serving the Lord” 19. The monk returned to Zinyakovo spiritually strengthened, with the intention of retiring to a monastery at the first opportunity. However, since his widowed mother and sister remained in his care, Father Deacon decided to first test the firmness of his intention and devoted himself to deeds of piety. Shutting himself up in his room, he spent time in fervent prayer, daily performing the monastic cell rule, reading patristic books - while, however, not missing a single service in the parish church. Having completely given up eating meat, Father Tikhon ate very little ordinary food, just so that his body would not become completely exhausted; on Monday, Wednesday and Friday he often ate nothing at all. At this time, with the blessing of the ruling bishop, Father Tikhon often visited the Sarov Hermitage 20, where he first found himself during his seminary years and with whose elder, Hieromonk Nazarius (Kondratiev; 1735–1809), later abbot of the Valaam Monastery of the Transfiguration, was in correspondence. Father Tikhon's interlocutors were famous ascetics - Schemamonk Mark, Hierodeacon Alexander; but the Monk Seraphim of Sarov took an especially ardent part in it. “He [Reverend Seraphim] confirmed his determination, for the love of God and his eternal salvation, to leave the world, showed him the means of how to fight on this thorny and self-sacrificing path with the enemies of our salvation, strengthened his spirit with strong faith in God, hope for His help and protection, taught him complete devotion to His will and inflamed his heart with boundless love for Him” 21. Returning from another trip to Sarov and finally deciding to leave the world, Father Tikhon visited in Nizhny Novgorod the ruling archpastor, bishop (from 1804 - archbishop) of Nizhny Novgorod and Arzamas Veniamin (Krasnopevkov-Rumovsky; 1738-1811), and, at the direction of the bishop, was accepted into the brethren of the Nizhny Novgorod Ascension Pechersk monastery 22. It is significant that it was in this monastery that one of the most famous saints of the Kostroma region, St. Macarius of Unzhensk and Zheltovodsk, who reposed in the Lord in 1444, took monastic vows. The entry of St. Timon into the monastery is evidenced by a document from the Nizhny Novgorod Ecclesiastical Consistory that has survived to this day: “Decree of His Imperial Majesty, Autocrat of All-Russia, from the Nizhny Novgorod Theological Consistory, to its first-present, deanery superintendent, and the seminary rector of the Nizhny Novgorod Pechersk first-class monastery, Father Archimandrite Gideon. His Eminence Veniamin, Bishop of Nizhny Novgorod and Arzamas, who attended the petition of the widow deacon Tikhon Fedorov of the Semenovskaya district of the village of Zinyakov to appoint him to your monastery, ordered: “If there are no obstacles in the consistory, and he is accepted as rector, then appoint him in Pecherskaya.” As a result, in the Nizhny Novgorod Spiritual Consistory it was determined: since according to the certificate in this consistory it turned out that no obstacle is foreseen to the appointment of the indicated petitioner Deacon Tikhon to your monastery among the brotherhood, and you also agree to accept this deacon into this monastery of yours, then about the existence of Fedorov in this monastery of yours among the brotherhood, send a decree to you Father Archimandrite, under which to convey this deacon, to whom he is sent. April 28, 1800" 23. With zeal and patience, Father Tikhon began monastic life; a humble novice, a man of prayer and a strict faster, he enjoyed the universal respect of the brethren, distinguished by his honesty and goodwill towards others. Soon, the new monk of the monastery was tonsured into the ryassophore with a name given in honor of the holy martyr Troadius of Neocaesarea 24, and then His Eminence Benjamin appointed him steward at the bishop's house (although Father Troadius remained to live in the Pechersk Monastery) 25. The biography writer notes: “What a discrepancy and contrast between reality and his aspirations! His spirit strove for a contemplative life, his soul yearned for the silence of the desert (...) - and the command of his superiors again threw him into the rumor of the world, into the hundreds of noisy hail, into a sea of ​​storms and temptations. But the good monk did not renounce this yoke placed on his shoulder: he humbly submitted to the will of God, although, perhaps, with sorrow in his soul. It would seem that the new position should have cooled his monastic zeal and brought dispersion into his soul, but the grace of God preserved his chosen one on all the paths he had traversed, and this is, of course, because the monk Troadius looked at the work entrusted to him as the work of God and looked at it as a sacred duty of obedience for the monk" 26 . Filling the position of housekeeper at the bishop's house, Father Troadius showed himself at his best. Already in 1801, His Eminence Veniamin appointed him the builder of the Mother of God-Feodorovsky Gorodets Monastery, 27 within the walls of which in 1263 the Holy Blessed Grand Duke Alexander Nevsky reposed in the Lord. The corresponding decree of the ruling bishop is preserved in archival documents: “1801 April 4 days. of the Pechersk Monastery, Hierodeacon Troadius to be a builder in the Gorodets Feodorovsky Monastery and to swear him here to this rank and order him to take the property and brethren of that monastery into his supervision, and, moreover, to finish the building begun and do other things with the requirement of instructions from the Ostrovoezersk builder Joasaph. Bishop Benjamin" 28. In connection with the new appointment, a decision was made to tonsure Father Troadius into the mantle: the Spiritual Consistory received the corresponding decree of the Holy Synod on August 12, 1801 29 . However, for reasons unknown to us, Father Troadius was tonsured into monasticism only in 1804. The monk took monasticism with the name Timon - in honor of the holy apostle Timon of seventy, one of the seven deacons (Acts 6:5), later Bishop of Bostria. The tonsure took place on January 24, 1804 30, as stated in the decree of the Spiritual Consistory: “Decree of His Imperial Majesty the Autocrat of All Russia, from the Nizhny Novgorod Spiritual Consistory, Gorodets Feodorovsky Monastery of the brethren. As a result of the determination of this consistory, through this you are given to know that your abbot (...) of the Nizhny Novgorod Pechersk Monastery by the abbot Hieromonk Damascus was tonsured into monasticism and named Timon. February 5th day, 1804" 31. Stay at the Gorodets Mother of God-Feodorovskaya Monastery Taking monastic vows prompted the Monk Timon to multiply his exploits; In the Nadeevskaya hermitage, before its closure, an iron belt was kept one and a half inches wide (6.7 cm) and weighing one pound (more than 16 kg), which the elder secretly wore under his clothes for many years to tax the flesh 32. The monk became a model for the brethren in prayer and abstinence, in non-covetousness and humility: it was the latter quality that prompted Hierodeacon Timon to reject the proposals repeatedly made to him by the Nizhny Novgorod archpastors for ordination to the rank of hieromonk. “I did not agree at all,” the monk himself later recalled, “because my whole desire was to live alone in the desert, with one God” 33. In the new field of work for the good of the Church and the people of God, the Monk Timon showed himself to be a most worthy servant of the altar of the Lord. The true spiritual father of the monastic brethren, who knew how to wisely use both heartfelt encouragement and gentle punishment to educate them in virtue, he became a wise teacher of spiritual life for the laity as well. There were a lot of people who wanted to receive the instruction of Father Timon; Trying not to leave anyone without his attention, the monk talked with pilgrims directly in the church or in the monastery hotel. In his free hours, he occupied himself with copying patristic writings and liturgical sermons, or indulged in contemplation of God in solitude. During the management of the Mother of God-Feodorovskaya monastery, the Monk Timon took great care of its improvement and order in the monastic household. This caused difficult trials for the ascetic. The monastery has long belonged to the lands located near the monastery; however, the serf peasants of Prince Ukhtomsky (numbering about 500 people, and very wealthy ones at that) began a legal battle against the monastery in order to take away these lands. The case, initially heard in the Balakhna district court, dragged on for a decade; Father Timon became the intercessor for the monastic needs. This question was vitally important for the well-being of the monastery, which was then going through difficult times. Let us cite the testimony of a church historian: “The material means of subsistence of the Feodorovsky Monastery were the land and the willing offerings of the surrounding residents and pilgrims. But with these means alone, the monastery was not only unable to maintain proper splendor in its churches and church furnishings, but was not even able to maintain its buildings. (...) The scarcity of monastic funds was so great that church sacred vestments were sewn from simple paper and canvas, and instead of wax candles, wooden painted candlesticks were placed in front of local icons, on which were placed wooden candles, also painted to match the color of wax, and only with wax fingers on them” 34. The position of the monastery on the issue of land ownership is reflected in the complaint dated November 26, 1806, which has survived to this day, addressed to Emperor Alexander I, submitted to the Nizhny Novgorod Chamber of the Civil Court and signed by the monk himself. Here are some of its fragments: “The Most Serene Most Powerful Great Sovereign Emperor Alexander Pavlovich, Autocrat of All Russia, Most Gracious Sovereign. The builder of Hierodeacon Timon on Balakhonskaya [as in the text - A.A.] brings the complaint to the Nizhny Novgorod province of the Balakhninsky district of the Gorodetsky Feodorovsky monastery to the district court, and what my complaint is about is the following points. (...) In the Balakhonsky district court, a case was carried out regarding the taking away from the Gorodets Feodorovsky Monastery of the patrimony of Prince Ivan Mikhailovich Ukhtomsky, the village of Gorodets by peasants, owned by this monastery through a contribution in 7207 [1699 according to civil chronology - A. A.] year of the Gorodets upper large settlement from a resident Ilya Iyutdinov. Lots of land, three dessiatines per field and twice as much, which had been in the possession of the monastery for more than a hundred years; but in 1801, the land surveyor Popov, who was seconded at the request of Prince Ukhtomsky, was demarcated to the peasants granted to him, Prince Ukhtomsky, to which the deputy was not called from the spiritual side, and according to this survey, only a small three arshins from the walls of the monastery were left on the eastern and western sides, although according to the church charter for the restoration of this monastery from what was then Patriarch Adrian, given at the own request of the Gorodets residents, was ordered to measure forty fathoms in all four directions from the church for the construction of the monastery, and by decision of the district court it was decided to leave that arable land in the possession of the peasants of Prince Ukhtomsky... (...) Which decision, signed by the court last October 27, was announced to the builder this November 6th. (...) In the giving of this land to the monastery, nothing contrary to the law was found by the High Government, and in 764 [that is, in 1764 - A.A.], when dismantling the monasteries, the monasteries were left to their own maintenance from the lands and other lands in their possession, whatever was in their possession, therefore the said land remained in the possession of the monastery until 1802 without There has been no dispute from anyone for more than a hundred years, as the peasants of Prince Ukhtomsky themselves claim. (...) Having explained all this, I most humbly ask that Your Imperial Majesty’s Highest decree order that this appeal of mine with the indicated duties in the Nizhny Novgorod Chamber of the Civil Court be accepted and according to this complaint of mine, having considered the said case, according to the above-mentioned circumstances and laws, the arable land of nine dessiatines, which was more than a hundred years old, was incorrectly delimited into the possession of Mr. Prince Ukhtomsky of peasants. possession of the monastery, return to the monastery. (...) All-merciful Sovereign! I ask Your Imperial Majesty to make a decision on this appeal of mine. November 26, 1806. It must be filed with the Nizhny Novgorod Chamber of Civil Court. This complaint was written by the builder of the same Feodorovsky monastery, Hierodeacon Timon. And the clerk Nikita Ivanov copied the treasury affairs of the Nizhny Novgorod Bishop's House. The builder of the Feodorovsky Monastery, Hierodeacon Timon, had a hand in it” 35. Judicial officials - undoubtedly for selfish reasons - sought to resolve the dispute in favor of the peasants. Hoping to reduce the case to a trial in absentia, they summoned the Monk Timon to court at the most unfavorable time of the year: either in the fall, when the Volga was just beginning to be covered with ice, or in the spring, when there was no crossing of the river. Father Timon more than once (during 1802–1806) had to risk his life to get to the district town; nevertheless, the court in 1806 still recognized the peasants’ claim as justified, and the monastery, it seemed, was destined to lose its ancestral possessions. But the intervention of the Heavenly Judge did not allow the unrighteous decision of the earthly judges to be carried out. Hegumen Tikhon describes the events that followed: “The Balakhna district court, to the chagrin of Father Timon, decided the case in favor of the peasants, and as soon as the decision was signed by Judge Malevinsky and the assessors, and the secretary sealed it, at the same place God’s punishment instantly poured out on those present. Judge Malevinsky went blind and shook for two years and thus ended the days of his existence. The assessors were punished with paralysis, and the secretary also did not escape the wrath of God, but it is not known for certain what punishment befell him.”36 Subsequently, many years later, an eyewitness to this event, the Balakhna merchant Pyotr Ivanovich Latukhin 37, spoke about what happened to Sergei Nikolaevich Nelidov (the landowner who provided the elder with great help in the renewal of the Nadeevsky monastery) in the presence of the Monk Timon. At the same time, the elder said, referring to the judicial officials: “First, the Lord blinded their spiritual eyes, and then their physical ones” 38 . According to the archival document cited above, the court's decision was appealed by the Monk Timon in the Nizhny Novgorod Chamber of the Civil Court with a direct appeal addressed to the sovereign. However, the completion of the litigation lasted for six years, during which the Gorodets builder had to experience many sorrows. For the monk himself, this incident became the beginning of bitter sorrows: a real storm of complaints and slander arose against him - undoubtedly, with the participation of those who initiated the trial - both from some of the inhabitants of the monastery and from those around the ruling bishop. As priest Alexy Voskresensky writes, “the brethren, dissatisfied with the demands of their abbot regarding the fulfillment of the strictest instructions of the monastic rule, for whom his [Reverend Timon’s] very life served as a silent but strong reproach, tried to spread the most malicious and unscrupulous slander about him, interpreting every act and every word of his completely opposite to the real meaning” 39 . As a result, soon after sending a complaint to the sovereign, the monk was deprived of the position of builder of the monastery: since February 1807, diocesan documents list Hieromonk Alexander as the builder of the Theotokos-Feodorovsky Monastery, and in 1809, Hierodeacon Veniamin 40 . However, it can be assumed that the elder did not stop interceding for a just cause - which, associated with many sorrowful circumstances, after several years was finally crowned with success. Changes in the life of the Monk Timon were associated with the appointment of Bishop Moses (Bliznetsov-Platonov; 1770–1825) 41 to the Nizhny Novgorod See, a zealous and uncompromising archpastor, whose integrity a contemporary testifies to: “He preferred the strict fulfillment of his duties to kinship, friendship and even his own glory. Convinced that a good shepherd should think not about what others say about him, but about what he owes to his position, he often neglected the demands of others when he saw that they were contrary to either truth or philanthropy; he did not even respect the general opinion when he found it in his conscience to be inconsistent with the strict observance of the truth” 42. On July 23, 1811, Bishop Moses, who had previously occupied the Penza See, arrived in Nizhny Novgorod 43, and on September 28 of the same year, Hierodeacon Timon was again appointed builder of the monastery 44. Soon the state power restored justice and returned its possessions to the monastery - the corresponding decision of the Nizhny Novgorod provincial government followed on January 9, 1812 45. The peasants who initiated the case soon became impoverished and ruined, which enabled the biography writer to conclude: “Thus, the judgment of God, threatening and impartial, was carried out on the bribe-takers and self-seekers who boldly encroached on the property of others” 46 . In 1814, Bishop Moses, during one of his trips around the diocese, visited the Mother of God-Feodorovsk monastery. Having met with the Monk Timon, the archpastor in a conversation with him expressed the opinion that the builder of a monastery, due to the height of his duties, must certainly be a priest; the ascetic humbly submitted to the urgently expressed will of the bishop and here, in the monastery, during the hierarchal service, he was ordained by Bishop Moses as a hieromonk. Information about the exact date of the ordination of the Monk Timon has not been preserved - however, it is known that on October 12, 1814, while already in the priestly rank, he tonsured the monk of the Monastery of the Mother of God Varlaam 47. Transfer to Vysokogorskaya Ascension Hermitage The trials he endured had a serious impact on the health of Father Timon - he suffered from an illness, due to which in March 1818 the monk was again released from his position as a builder. At the same time, the clergy highly appreciated his works. In the “Gazette of the Gorodetsky Feodorovsky Monastery about monks and novices for 1818” it is stated about Hieromonk Timon: “He is serviceable in his position, constant, sober and capable of obedience” 48. This is also evidenced by the awarding of the saint in 1818, together with other clergy who belonged to the Balakhna Spiritual Board, with a bronze pectoral cross “for excellent and diligent service.” The corresponding board report states: “To the Nizhny Novgorod Spiritual Consistory from the Balakhna Spiritual Board a report on the receipt of the decree. His Imperial Majesty's decree from the said Spiritual Consistory, sent on March 30th day under No. 822 with the registration of the Holy Governing Synod and with the attachment of the register of those who received bronze crosses established for the clergy in commemoration of the famous era of 1812, was received today on April 9th. And in fulfillment of this His Imperial Majesty decree regarding the receipt of crosses and acts of receipt: 1st: Gorodetsky Feodorovsky Monastery is the builder of Hieromonk Timon in receiving from the Spiritual Consistory an envelope with a cross enclosed (...) » 49. The saint’s handwritten receipt for receiving the cross has also been preserved to this day: “On the 27th day of March 1818, a cross was sent from His Eminence Moses Bishop of Nizhny Novgorod and Arzamas and the Order of St. Anne, first class knight, to be worn on the chest on the Vladimir ribbon and the act of the Gorodetsky Feodorovsky Monastery, Hieromonk Timon received the cross and the act and signed for acceptance” 50. Free from administrative duties, the Monk Timon devoted himself entirely to silence, prayer, reading and copying the patristic works; but there were times when his soul was overcome by anxiety and sadness. It was then that the Lord, wanting to console His faithful worker, revealed to the elder that in his later life another destiny was being prepared for him. One day the ascetic went out of the monastery gates into the field; here he suddenly saw in front of him a man who had appeared from nowhere (according to the legend preserved in the records of the Nadeevsk Hermitage, the unknown person was the saint and wonderworker Nicholas) 51 . Approaching Father Timon, the stranger asked him how to get to a certain nearby place. Lost in thought, the hieromonk with a mechanical movement of his hand pointed to the questioner in the required direction; but the traveler pointed in the opposite direction with his hand and immediately disappeared. “Recovering as if from some kind of self-forgetfulness and not seeing the wanderer man speaking to him, with whom he intended to continue the conversation, Father Timon realized that this was a manifestation to him from God and that in this way the future was predicted to him, now hidden from him for the time being. And indeed, after some time he walked along the path that was shown to him by an unknown wanderer, to the Nikolaev Nadeevsk Hermitage, which he was destined to call to a new life” 52. In 1820, by decision of the clergy, the Monk Timon was transferred to live in the Vysokogorskaya Ascension Hermitage near Arzamas. The exact date of this transfer is unknown to us, but as early as January 14, 1819, the elder was listed as a member of the brethren of the Mother of God-Feodorovsky Monastery 53 . After Hieromonk Timon moved to the Vysokogorsk monastery 54, his life passed in almost complete solitude. Having secluded himself in his cell, the monk devoted himself to the thought of God and prayer - at the same time, unforgettably visiting the church and carrying out a series of divine services on an equal basis with other hieromonks. He left the monastery extremely rarely and only out of obedience, to fulfill some monastic need. He also did not abandon his work on the study of the patristic works: the library of the Nadeevsk Hermitage subsequently stored books that he copied semi-characteristically within the walls of the Vysokogorsk monastery - for example, the works of St. Isaac the Syrian on 454 sheets. The spiritual friend and interlocutor of the Monk Timon, whose advice the ascetic greatly valued, became the Monk Anthony (Medvedev; 1792–1877), a former novice of the Sarov monastery, from 1820 a novice, a monk, then (from 1826) a builder of the Vysokogorsk Hermitage, and in 1831–1877 - an archimandrite, a famous vicar Holy Trinity-Sergius Lavra, now glorified in the locally revered ranks of the Radonezh saints. Hieromonk Timon enjoyed great respect among the residents of Arzamas; The ascetic occasionally visited the homes of some of them and instructed those seeking the salvation of their souls. Nevertheless, life in the Vysokogorsk desert could not fully satisfy the main desire of the Monk Timon - solitude in silence and prayer, following the example of the Sarov ascetics, according to the words of his spiritual mentor, the Monk Seraphim: “We do not run away from people who are of the same nature with us and bear the same name of Christ, but from the vices they commit. We are withdrawing from the society of brotherhood not out of hatred for it, but more so because we have accepted and bear upon ourselves the rank of angels, which cannot be found where the Lord God is angered by word and deed” 55 . With tears praying to God for the fulfillment of his cherished aspirations, the ascetic decided, in preparation for the feat of solitude, to make a pilgrimage to Solovki, to venerate the holy relics of the Monks Zosima and Savvatius of Solovetsky, “nurturing, perhaps, the secret thought of finding in the north, which was once the Russian Thebaid, a convenient place for desert living” 56 . Having received the blessing of the diocesan hierarchy, Hieromonk Timon set off on foot on a long journey; Through Nizhny Novgorod, Balakhna and Yuryevets (from where he went to pray before the miraculous Jerusalem Icon of the Mother of God at the Trinity Krivoezersk Hermitage), the Monk Timon approached Kady, a small city in the Kostroma province, and for the first time visited the Nikolskaya Nadeevsk Hermitage, located 30 versts from Kady - the place of his future monastic labors and exploits. Saint Timon's first visits to the Nadeevsk Hermitage The Nikolskaya Nadeevskaya Hermitage was, according to legend, founded in 1239 (according to another opinion - in the 15th century) among dense and impenetrable forests near the Deya River, the left tributary of the Nemda River (hence the name - “Nadeevskaya”, that is, “on the Deya”), on the site of the appearance of the miraculous icon of St. Nicholas. In 1532, the monastery was robbed and destroyed by the Kazan Tatars, after which in 1535, according to a permit from Grand Duchess Elena Vasilievna Glinskaya, mother of Tsar Ivan IV the Terrible, it was restored in a new location - three versts from the previous one. In 1653, the monastery was ruled by Abbot Onufriy 57, in 1683 by the builder “Elder Zosima” 58. In 1664, in the Nadeevskaya Hermitage there was a wooden church in the name of St. Nicholas the Wonderworker with a chapel in the name of St. Macarius of Unzhensk (see Appendix 1). In 1692, under the Patriarch of Moscow and All Rus' Adrian, a new single-altar wooden church in the name of St. Nicholas 59 was erected and consecrated in the monastery - apparently, it was badly damaged by a fire in 1699. In the mid-twenties of the 18th century, the Nikolskaya Nadeevskaya Hermitage was supposed to be attributed first to the nearby Slovinskaya Hermitage, then to the Kostroma Holy Trinity Ipatiev Monastery (see Appendix 2); however, the Nadeevskaya monastery retained its independence at least until 1744. The author of the 1773 manuscript “History of the Kostroma Hierarchy” (published in 1887 in the “Kostroma Diocesan Gazette”) indicates that by 1744, the time of the establishment of the Kostroma diocese, “there were two deserts in Kady district: 1) Novoslovinskaya and 2) Nikolaevskaya, which is in Nadeev” 60. Thus, the question of the exact time of transformation of the Nadeevskaya hermitage into the parish church of the Nikolaevsky churchyard 61 still remains open. Hegumen Tikhon indicates the time of the abolition of the monastery as 1746 62, priest Alexy Voskresensky - 1764 63, V. A. Samaryanov - “before 1764” 64 (the last statement seems to be the most correct). In 1816, at the request of the abbot of the Trinity Krivoyezersk Hermitage, Abbot Theodosius, the abolished monastery was assigned to the Krivoyezersk Monastery. Soon, under the care of the father abbot, a wooden church was repaired here (see Appendix 3), cells for the brethren and utility buildings were built; at the churchyard, following the model of the Krivoezersky monastery, a communal charter was introduced (with the blessing of Abbot Theodosius, 2-3 monks from the brethren of the Krivoyezersk monastery constantly lived in the Nadeevsky churchyard, although the composition of this small community changed periodically). However, priest Alexy Voskresensky notes: “All this existed more on paper than in reality, referring to assumptions about the future. The only wooden church, despite recent renovations, was in danger of being destroyed due to disrepair; the bell tower was even older than it; in 1699, when the church burned down, it was preserved from the fire and was now close to destruction from prescription; its very ringing was meager, consisting of four bells, weighing in total 13 pounds 28 pounds, and the largest of them weighed 9 pounds and 28 pounds; The brethren were extremely small, two or three people, who were supported by personal agricultural labor and collecting mushrooms and berries, which grew here in abundance in the summer. There were no outside pilgrims, despite the antiquity of origin and the miraculous nature of the revealed image of St. Nicholas of Christ, which was partly facilitated by the very location of the monastery, lost in the depths of the forests and very remote from more or less large and populated centers of human life” 65. Hieromonk Parthenius also testifies: “The Nadeevskaya Hermitage stands in a deep desert, in a quiet and silent place, surrounded on all sides by impenetrable dark forests and swamps, and for twenty miles there is no passable road, and whoever comes along must go along that one. All around the desert there are arable fields; a lot of hayfields; There’s a river nearby, although it’s small, but there’s plenty of fish in it” 66. Hieromonk Nikon (Prikhudailov; more about this associate of St. Timon will be said below) wrote about the Nadeevskaya hermitage of that time: “The wooden church of St. Nicholas the Wonderworker alone constituted its entire essence, and the other buildings were all just ruins. The meal, including the cellar, was just a black peasant hut; there was no fence, only the remnant of the monastery was listed - the holy gates, dilapidated; but despite all this, something incomprehensible filled my soul with a feeling of awe and joy, which I can’t even explain” 67 . During his first visit to the Nadeevsk Hermitage, Hieromonk Timon spent two or three days here and fell in love with this place with all his soul, firmly deciding to move here for a solitary residence upon his return from the pilgrimage. Having prayed earnestly in front of the main shrine of the desert - the miraculous image of St. Nicholas - Father Timon continued the pilgrimage; his path ran through Galich, Chukhloma, Soligalich, Totma, Ustyug, Kholmogory, Arkhangelsk and along the White Sea - to the Solovetsky Monastery. Here the ascetic venerated the holy relics of Saints Zosima and Savvaty, Herman and Irinarch, and visited the Anzersky and Golgotha-Crucifixion monasteries. True to his pious custom of collecting liturgical sequences, the monk copied here for private prayer use the Akathist to the Guardian Angel, compiled in 1793–1795 by the Solovetsky Hieroschemamonk Joseph (this list was also subsequently kept in the Nadeevsk Hermitage). Finally, “having mentally asked for the heavenly blessing of the miracle workers and put in his heart words of wisdom and spiritual experience, gleaned from a conversation with the elders of high spiritual life who labored there” 68, Father Timon said goodbye to Solovki and headed back on a different road - through Onega, Kargopol, Vytegra, Lodeynoye Pole, Ladoga, Shlisselburg, St. Petersburg, Novgorod, Tikhvin, Vologda, Gryazovets and Galich. On the way, the monk visited monastic monasteries - the Valaam and Konevetsky monasteries (he also copied the charter of the latter for spiritual guidance); in Novgorod, Father Timon met with the rector of the Yuryev Monastery, Archimandrite Photius (Spassky) and with Countess A. A. Orlova-Chesmenskaya, and in Tikhvin he made a list from the service of the appearance of the miraculous Tikhvin Icon of the Mother of God. But the soul of the ascetic longed for his beloved Nadeevo, where he came again on his way back. As the life-writers narrate accordingly, 69 this time the Monk Timon, having become more familiar with the desert and the surrounding area, in delight of soul said to the Krivoezero novices who were there: “Perhaps the Lord God will bring me to live in this desert with you, beloved brethren in Christ, although not for long.” - “Are you, Father Timon, really going to live here, in such impenetrable forests and such a wild place?” – his interlocutors were surprised. The ascetic answered: “Many holy fathers intended this place for me for my salvation. They said this: “Go to the impenetrable forests of the Nadeeva Hermitage, and there you will be saved.” And besides, I myself, a sinner, was honored more than once to see in a dream the great saint of God Nicholas the Wonderworker, who, as if calling me to himself, said: “Go to my ancient Nadeeva hermitage, there you will find eternal salvation for yourself, and after death your laborious body will receive rest there...” Undoubtedly trusting in God’s help, the protection of the Queen of Heaven and intercession of St. Nicholas of Christ, I will certainly try to fulfill this sacred duty and settle in these places remote from the society of people, in order to freely, alone, with tears, cleanse my soul from sins and appear without condemnation to the Throne of the Supreme Judge of my God.” Having said goodbye to the Nadeevsky brethren, the Monk Timon, through Kady, Yuryevets, Balakhna and Nizhny Novgorod, immediately, without even entering the Vysokogorsk hermitage, headed to Sarov - so that, entering the path of hermitage, he would ask for the blessing of the Monk Seraphim, to whom he turned for advice and guidance in all important life cases. At that time, Saint Seraphim had not yet completely abandoned his reclusive work, but access to him was already open to everyone who wanted to see the elder. The details of the conversation between the Sarov elder and Father Timon have not been preserved, but it is known that the Monk Seraphim blessed him to begin fulfilling his long-standing intention, while uttering the significant words: “This fruit, let the flowers bloom!” Inspired by his conversation with the great elder, the ascetic returned to the Vysokogorsk monastery. Moving to Nadeevskaya Hermitage In order to find himself in Nadeyevo, Hieromonk Timon had to first of all move from the Vysokogorsk monastery of the Nizhny Novgorod diocese to the Trinity Krivoezersky Monastery belonging to the Kostroma diocese, to which the Nadeevskaya hermitage was assigned (until 1787, the Krivoyezerskaya hermitage was also part of the Nizhny Novgorod diocese; in the fifties of the 20th century, the place where it was located was flooded during the construction of the Gorky hydroelectric station). It is noteworthy that this particular monastery is depicted in the famous paintings by I. I. Levitan “Quiet Abode” and “Evening Bells” 71. The Krivoyezerskaya monastery, founded in 1624 72, was located in the Makaryevsky district of the Kostroma province on the left bank of the Volga, opposite the district town of Yuryevets and near the Krivoe Lake that gave it its name (not far from the Unzha River flowing into the Volga); it was known primarily thanks to the miraculous Jerusalem icon of the Mother of God located here, painted in 1709 by the monk of this monastery Cornelius, in the world by Kirill Ulanov, a former royal icon painter, from 1714 - abbot of the Krivoyezersk monastery, who was tonsured into the schema with the name Karion in 1720 and died in 1731 73. Father Timon visited the Krivoyezersk Hermitage several times - during his years of study, while serving as a deacon in Zinyakovo and later, after accepting monasticism. Returning to the Vysokogorsk monastery after a conversation with the Monk Seraphim, Father Timon submitted a petition to the diocesan bishop to move to the brethren of the Krivoyezersk Hermitage, “so that, having become familiar with the life and rules of the monks there, it would be more convenient and better for him to fulfill his long-cherished desire to go to the forests of the Nikolaev Nadeeva Hermitage for hermitage” 74 . Biography writers indicate that the monk moved to the Nadeevsk Hermitage in 1825 75; however, he was officially accepted into the brethren of the Krivoyezersk Hermitage in January 1827 (which is fully explained by the duration of the correspondence between the Nizhny Novgorod and Kostroma Spiritual Consistories). The decree of the Kostroma Spiritual Consistory to Hegumen Theodosius in the Krivoezersk Hermitage on the acceptance of St. Timon into the number of the brethren of the Trinity Krivoyezersk Hermitage has been preserved: “To those sent to this consistory, the Nizhny Novgorod Spiritual Consistory, as a result of a message from this consistory, asking for notification whether Hieromonk Timon of the Arzamas High Mountain Hermitage could be dismissed from the Nizhny Novgorod to Kostroma diocese for assignment to the Trinity Krivoyezersk Hermitage among the brotherhood, she also let them know that according to the certificate issued in this consistory, it turned out: this the hieromonk is 59 years old, in 1800 he joined the brotherhood of the Nizhny Novgorod first-class Pechersk Monastery from widowed deacons, from which in 1811 he was transferred to Gorodetsky Feodorovsky with the position of builder 76, from which he was dismissed in 1818 due to illness; and in 1820 he was transferred to the designated Vysokogorsk hermitage, in the statement presented for the last year 1825 77 from the builder and the brethren of the monastery this statement recommended he, Timon, of good behavior, and for this he, Timon, completely resigns from the Nizhny Novgorod diocese to Kostroma and, by Decree of His Imperial Majesty, the consistory determined, and His Eminence Samuel, Bishop of Kostroma and Galich, approved the appointment of the said hieromonk Timon to this desert among the brotherhood to send a decree to you, the father abbot with the brethren. January 17, 1827" 78. The rector of the Krivoyezersk monastery, Abbot Feodosius (Kryukov), 79 received Father Timon with brotherly love and, having learned about his desire, expressed his full readiness to assist him. The Krivoezersky monastery at the time described was distinguished by its strict rules and the high spiritual life of its inhabitants, but the soul of Father Timon uncontrollably strove into the Nadeevsky forests. Just three months after his arrival in the Krivoyezersk Hermitage, thanks to the petition of Abbot Theodosius, Bishop of Kostroma and Galich Samuil (Zapolsky-Platonov; 1772–1831) - who ruled the Kostroma diocese from 1817 to 1830 - granted the request of Hieromonk Timon to relocate to Nadeevo 80. The brethren of the monastery saw off the ascetic with sincere grief: during his short stay in the monastery, Father Timon managed to gain universal love with his meek, obedient and benevolent disposition, and sincere desire to help and serve everyone. Speaking about the Nadeevsky period of Father Timon’s life, it should be noted: the image of his asceticism here still could not be completely hermitic. When releasing the monk from the Trinity Monastery, Abbot Theodosius entrusted him with supervision of the spiritual and moral state of the brethren and care for the economic improvement of the desert, and also charged him with the obligation to perform divine services on Sundays and holidays. Feat of desert living Upon arrival in Nadeevo, Hieromonk Timon, having performed the Divine Liturgy in the St. Nicholas Church and fervently prayed before the miraculous image of St. Nicholas, chose a place for solitary asceticism 10 miles from the desert, near the Shuya River, near the small river Vasilevka. Here he dug a dugout, lowered a wooden frame into it and settled in such a modest cell (the entire furnishings of which consisted of icons, as well as several spiritual and liturgical books) in complete solitude. The monk spent his days and nights in fasting, prayer and contemplation of God. The biography writer exclaims: “How many sweet sensations and bright hopes for the mercy and grace of God shone through in this pure, immaculate soul of Father Timon, purified, like precious metal in a crucible, by the temptations and misfortunes of everyday life, by incessant deeds and labors, shaking the ears with bitter and heavy sighs and tears!” 81 The saint’s constant rule was to perform the mental Jesus Prayer, supplemented by short prayers: “Lord Jesus Christ, Son of God, give me true humility! Lord Jesus Christ, Son of God, give me peace of heart! Lord Jesus Christ, Son of God, let me see my sin! Lord Jesus Christ, Son of God, grant me to love You and my neighbor and do Your holy will in everything!” The elder combined the reading of the Four Gospels, the Psalter, akathists and patristic books (many of which were copied by him) with prayerful worship of the Most Holy Trinity, the Lord Jesus Christ and the Most Holy Lady Theotokos; on Fridays he read “Divine Meditation on the Most Pure Passion of Christ” from the works of St. Demetrius, Metropolitan of Rostov. The Monk Timon combined strict fasting with the fulfillment of the prayer rule and the reading of spiritual books, taking food only in order not to lose bodily strength. His entire meal consisted of bread 82 and water in limited quantities, on holidays - potatoes, grated radish or cabbage; During fasts, the elder sometimes did not eat food at all for several days. Despite his extremely harsh lifestyle, Father Timon was physically strong and fair-faced. He did not leave a single free minute idle: near his cell he built a small vegetable garden, in the warm season he prepared firewood for the long and snowy winter - so his rest from prayer and work took no more than three hours a day. The elder also had to endure demonic temptations, especially at the beginning of his hermit life. As Abbot Tikhon points out, “the enemy of the human race presented him with various kinds of dreams and fears, then brought a heavy and prolonged sleep on him, then overcame him with despondency; but the valiant ascetic, through prayer and fasting and the sign of the cross, with the help of the grace of God assisting him, repelled all the intrigues and wiles of the devil” 83 . Fulfilling the obedience given to him by Abbot Theodosius, the Monk Timon left his cell on Sundays and holidays and performed divine services in the St. Nicholas Church of the Desert. The rumor about the ascetic spread throughout the surrounding area, and many believers began to visit the Nadeevskaya monastery to receive the blessing of the elder. At first, out of humility, Father Timon did not give people advice and instructions, considering this service to exceed his spiritual strength; but after almost six years of desert silence, the Lord called him to a new feat for the good of the Church and the people of God. One Friday, after prayerfully reading “The Divine Meditation on the Most Pure Passion of Christ,” the monk, burdened with the day’s labors, fell asleep and was granted a miraculous revelation. “And he sees in a dream the Savior Himself, our Lord Jesus Christ, shining with an extraordinary radiant light, as if entering his cell, who said to the terrified desert dweller: “Rejoice, My faithful servant Timon, and be saved!” Trembling from the wonderful and sudden vision of the Lord, Timon was silent and only looked in fear and reverent horror at his Creator and Master, and finally, encouraged by Him Himself, rising from his hard bed, bowed to Him to the ground and said: “Bless me, my Sweetest Lord and Savior, and help me, a sinner.” The Lord said to him: “Do not be horrified, old man, but do what I command you. Go to the hermitage of My saint, St. Nicholas the Wonderworker, in which many monks were once saved, and resume it for the purpose of living again for those who follow you in monasticism in the coming years.” And the vision ended" 84. The monk, struck by the miraculous appearance of the Savior, nevertheless delayed in fulfilling His command. The priest Alexy Voskresensky explains the reason for this as follows: “He [the monk] was so experienced in spiritual life that, knowing about the machinations of the enemy, who appeared in various forms to the ascetics of antiquity, he could not immediately believe the reality of the command he had just received, for fear of falling into delusion; and he was humble to such an extent that even the very thought of restoring the monastery, as an impossible task for him, never touched his humble soul, and the need to leave his sweet solitude was prohibitively difficult for his desert-loving soul” 85. For such slowness, Father Timon was sent a formidable admonition from God, about which he himself later spoke like this: “For my sin, for the sake of the great, the Lord commanded me to go out of the desert to a farm [pogost - A.A.], live there and found a monastery. But I did not want to be separated from the desert and resisted my Lord. For this, the Lord punished me: I was paralyzed, and I lay as if dead. The monastery workers came for the forest and, having brought me food, found me without memory and without language, and everything was broken, and they took me and brought me to the farm. But the Lord my God miraculously healed me in a short time, even though I had never been sick. And I thanked the Lord my God and no longer resisted the will of God and remained to live in that place, and the Lord blessed this place” 86. Oral tradition, recorded later, also says that the monks Macarius of Unzhensky and Tikhon of Lukhovsky - revered saints of the Kostroma region - appeared to the sick Father Timon, who, having blessed the elder, told him: “The Lord sent us to you to give you health. Get up from your illness and continue your exploits again, but never resist the most holy will of our Lord Jesus Christ, who wants every good for us for the salvation of our souls.”87 The monk, filled with grateful feelings to God for his miraculous healing, gradually began to prepare for the fulfillment of God’s command given to him; however, the longer the ascetic thought about how to renew the Nadeevsk hermitage, the more this task seemed impossible for him - both due to his age, and due to the weakness of his bodily strength, and due to the lack of material means to begin work. But one day, when Father Timon was indulging in such sorrowful thoughts, Saint Nicholas appeared to him in a light sleep and said with love: “Why are you grieving, elder, about such a matter that completely depends on the will of God? Is it really that the Lord, who was pleased to choose you to fulfill His will, is not able to help you? Look what I have for you with me” 88. With these words, Saint Nicholas showed the elder a bag full of gold, and immediately became invisible. The doubts that had tormented Father Timon for so long dissipated after this phenomenon; Firmly trusting in God's help, he began to prepare to recreate the desert. The beginning of the restoration of the Nikolo-Nadeevskaya desert It was decided to begin the restoration of the Nadeevskaya Hermitage with the construction of a stone church here in honor of the Dormition of the Blessed Virgin Mary. The initial idea of ​​​​building a new church in Nadeevo belonged to Father Timon’s benefactor, Abbot Theodosius - who, back in 1820, asked Bishop Samuel in writing “to give us a blessing in building a warm church,” intending to dedicate it to the name of St. Macarius of Unzhensky. The choice of the heavenly patron for the new church was not accidental: in the documents of the 17th century, stored in the Nadeevskaya hermitage (see Appendix 1), it was indicated that in addition to the throne in the name of the saint and wonderworker Nicholas, the ancient wooden church of the monastery also had a throne dedicated to the Monk Macarius 89. However, by God's providence, this issue remained unresolved until Elder Timon arrived in Nadeyevo. Applications for permission to build a new building took almost the entire year of 1831. The first petition addressed to the Bishop of Kostroma and Galich Pavel (Podlipsky; 1788–1861), who ruled the Kostroma diocese in 1830–1836, “for permission in the Nadeevskaya Hermitage, in place of the dilapidated wooden church in the name of St. Nicholas [church], to build a new stone one in the name of the Dormition of the Mother of God with the chapels of St. Nicholas and Macarius Unzhensky Wonderworker" was sent on January 21, 90; Apparently, the development of the project began at the same time, which was ready and approved by the provincial architect in July. However, the Right Reverend, remembering the remoteness of the Nadeevskaya hermitage from residential areas and its previous neglected state (and also worrying that the upcoming work would not damage the financial situation of the Krivoyezersk monastery), was in no hurry to give a blessing for the new work. This is evidenced by a decree to the builder of the Trinity Krivoyezersk Hermitage, Hieromonk Macarius: “On this July 29th day, sent to His Eminence Paul (...) You, the builder and the brethren, asked for permission to build a stone church with the same bell tower in the Nadeevskaya hermitage according to the plan and facade examined by the provincial architect. On which petition the resolution of His Eminence instructs: “Having made a proper inquiry about the Nadeevskaya hermitage, then in what structure the Krivoyezerskaya hermitage is located, report with an opinion.” And for this purpose, by decree of His Imperial Majesty, the consistory determined: about the delivery of information, what need you have for the construction of this church, in what position it will exist, what benefits from the Nadeevskaya hermitage you expect now and what you expect for the future, to prescribe to you, builder, by decree. July 30th day, 1831" 91. In addition, Bishop Pavel expressed a desire to personally become acquainted with the state of the Nadeevsk Hermitage. As a result, the matter was resolved after the intervention of the landowner V.S. Ashitkov, the zealous assistant of the Monk Timon; he personally addressed Bishop Paul with a petition, the meaning of which is clear from the following decree of the consistory to Hieromonk Macarius: “Last October, on the 26th (...) the landowner major and cavalier Vasily Stepanov, son of Ashitkov, petitioned that you, the builder and his brethren, on July 29 of this year, His Eminence petitioned to build, instead of the wooden church in the Nadeevskaya Hermitage in the name of St. Nicholas the Wonderworker, a stone church in the name of the Dormition of the Mother of God with the chapels of the saint Nicholas and the Venerable Macarius of Unzhensky miracle workers, at which request the resolution of His Eminence followed the following: “Stop until His Eminence’s personal review,” and how his zeal, Ashitkov, is to assist in the construction of it with his strength and supervision, and others living nearby, everyone according to their strength, announced by subscription to give assistance, so that, without touching the sums of the main Krivoyezerskaya hermitage, but asking for a church to be erected for a special alms in the Nadeevskaya hermitage, from the construction of this church there will be benefits - firstly, all those elders (...) who should be in that desert will have a place for worship, and they, living nearby, will have a light of edification in spiritual deeds, and, secondly, not to neglect the place on which praise was brought to the Lord God, he asked with the application of a plan and façade with a profile and subscription of those who are zealous for permission to build a stone church in the Nadeevskaya Hermitage, on which the petition by the resolution of His Eminence is prescribed: “For prescribed reasons, it is allowed to build a stone church with a bell tower in the Nadeevskaya Hermitage according to the approved plan”; and for this purpose, by decree of His Imperial Majesty, the consistory determined: permission to build a stone church with a bell tower in the Nadeevskaya Hermitage (...) and when everything is prepared, then, with the attachment of a certificate of the consecration of the church, specifically ask for permission. November 18th day, 1831" 92. The last meeting of Elder Timon with St. Seraphim Having received permission from the archpastor and starting work, the Monk Timon could not help but ask for the blessing of his spiritual father, the Monk Seraphim, for this work. In April 1832, the gray-haired ascetic came to Sarov on foot, overcoming considerable road difficulties. By the time described, the name of St. Seraphim had become known to many God-loving people of the Russian land. “Having matured in spiritual life, he, already an old man, devotes himself entirely to active service to his neighbors. Both the rich and the poor, the noble and the simple, flocked daily in thousands to his cell and, falling prostrate before the bent old man, revealed the secrets of their conscience, confessed their sorrows and needs, and accepted his every word with sincere love and gratitude.”93 But the Monk Seraphim not only achieved holiness and personal salvation, revealing through his own life feat the gospel image of true Christianity, not only “created and taught” (Matthew 5:19) the path to the salvation of his spiritual children; he revealed to the world the very purpose of the Christian life. Truly, “the foolish things of God are wiser than men” (1 Cor. 1:25); the question, discussed for centuries by outstanding thinkers and theologians, was resolved in the simple words of the humble Sarov monk - “the true goal of our Christian life is to acquire the Holy Spirit of God” 94... Having reached the cell of St. Seraphim, Father Timon was looking forward to meeting his mentor, but he did not allow him to come to him; other visitors passed unhindered to the saint of God, but the elder stood in vain at the saint’s cell until the evening. Finally, he was given the blessing to enter. Later, Elder Timon described this meeting as follows: “I, having ascended, fell on his feet and wept a lot for joy, that after many years I was honored to see him still alive, and said to him: “Dear Father! Why were you angry with me, a sinner, and did not allow me near you all day?” He sat me down and began to say: “No, not like that, Father Timone! I love you; but I did this because you are a monk, and also a desert dweller, therefore you must have patience; and I also tested you, what you learned by living for so many years in the desert: did you come out of it empty? And other people are worldly, and even sick; they must first be treated and released; for health does not require a doctor, but a sick person is like the Lord said. And I need to talk to you more when I have free time.” And so they spent the whole night talking with him” 95. During this night conversation, blessing his disciple for the work of reviving the monastery, the Monk Seraphim said: “I am very glad that in the past the Nadeevsk Hermitage with the monastics was in a good and soul-saving state. There were great ascetics in it and a holy life, some of whom rest in the very place where you will have to build a church, as you yourself will know and see” 96. Next, the Monk Seraphim turned to Elder Timon with the following words (quoted in “The Tale of the Monk Parthenius” 97): “This, Father Timon, this, this wheat given to you everywhere. This one is on the good ground, this one is on the sand, this one is on the stones, this one is along the way, this one is also in the thorns; Everything will vegetate somewhere and grow, and bear fruit, although not soon. And do not hide the talent given to you in the ground, lest you be tortured by your Master, but give it to the traders: let them make the purchase 98 . I will also tell you, Father Timone: do not make friends and do not have an alliance, firstly, with the enemies of Christ’s Church, that is, with heretics and schismatics; secondly, with those who do not observe holy fasts; thirdly, with wives, for they harm us monks a lot. And in your newly built monastery, establish and establish the rules of a perfect community, according to the rules and rules of the saints, the father, so that no one does his own will; Do not allow anyone to drink wine or tobacco; even, as much as possible, refrain from drinking tea: gluttony is not a monastic thing” 99. After the conversation, the mentor and student stood up for prayer, asking the Lord God to reveal to them the former glory of the St. Nicholas Nadeevskaya monastery. In a spiritual state called admiration by the holy fathers, they saw the former inhabitants of the desert - “the faces of martyrs, stylites and hermits, crowned with blood and beaten for the faith of Christ by the Tatars” 100. Having come to their senses after the miraculous vision, the Monk Seraphim and the Monk Timon thanked the Lord and His Most Pure Mother for the great mercy shown to them. After this, the Monk Seraphim, strengthening the disciple in the upcoming feat, repeated the words that had once already been spoken to him - “This, Timon, this fruit, let the flowers bloom” - and, blessing Elder Timon on the way back, he predicted his imminent repose to the Lord: “The time is already coming at which I must appear before the impartial Judge God and give an account of my affairs, for after eight months have passed since our When I meet with you, I will be called from this temporary earthly life into eternal life, and after me you will live on earth for another seven years. I ask you, my dear friend Father Timon, remember me in your holy prayers; As a blessing, I give you bast shoes after me, which I bequeath to you to put on your feet when the Lord calls you to His heavenly abodes. Now go to your Nadeeva hermitage and do whatever the Lord shows. He will console you there with more than one revelation, with which you have hitherto been vouchsafed by God” 101. Falling at each other’s feet and kissing each other’s shoulders according to monastic custom, saying: “Christ is in our midst! “And it is, and it will be!” St. Seraphim and St. Timon parted. Conducting the disciple from his cell, Saint Seraphim said with tears: “The Lord bless you and your path, my dear father Timon. Sorry! I undoubtedly believe that you and I will see each other in eternity. For God’s sake, be firm in the faith, do not weaken in your labors and keep the rules according to the rules of the holy fathers” 102. This meeting of the ascetics really turned out to be the last: on January 2, 1833, the Monk Seraphim departed to the Lord... Returning from the Sarov monastery, the Monk Timon visited the Krivoyezersk Hermitage, of which he was officially a member of the brethren. Hieromonk Macarius, who headed the monastery at that time (from 1827 to 1832), greeted the elder with the words: “Thank God that the Queen of Heaven brought you back here happily again,” 103 and, having learned the details of Father Timon’s meeting with the Monk Seraphim, advised him upon his return to Nadeevo to immediately begin restoring the desert. Approaching Nadeev and passing through the dense forest in complete solitude, the monk thought a lot about the upcoming reconstruction of the monastery and the construction of a stone three-altar church. On the way, the Monk Timon caught up with an elderly traveler walking in the same direction as him. “Peace be with you, blessed elder!” – the wanderer greeted Hieromonk Timon. “And may the Lord be with you, my good companion,” he answered. Both elders went together; a conversation began between them, and Father Timon told the wanderer the circumstances of his return to Nadeevo. “In whose name are you thinking of building a church?” - asked the traveler. - “If the Lord and His great saint Saint Nicholas the Wonderworker will, then I think to build a three-altar church, namely: the first and main one in honor of the Dormition of the Mother of God, then in the chapels on the right side in the name of St. Macarius, and on the left - St. Nicholas the Wonderworker.” “St. Nicholas,” the traveler objected, “by God’s will, he commands you to do this in this matter: in the church that is under construction, dedicate the first altar to the memory of the Dormition of the Most Holy Theotokos, and in the aisles: on the right side - in the name of St. Nicholas the Wonderworker, on the left - in the name of St. Macarius. As for the means to build the church, rely on God’s mercy for this: I will help you” 104. Now Elder Timon clearly understood that Saint Nicholas himself was talking to him; he fell to his knees before the saint of God, but he calmed him down and immediately became invisible, and the monk with joy and delight continued his journey and arrived in the Nadeevsk hermitage. Construction of the Assumption Church Already in 1832, the Monk Timon began construction of the church. He was helped by both the abbots of the Krivoyezersk Hermitage and the local landowners who revered the elder - the Ilarionovs, the Nelidovs, and especially V.S. Ashitkov; with their participation, a small brick factory was built in Nadeyevo, where Father Timon himself worked together with the brethren of the monastery. The biography writer notes: “To acquire the necessary funds, the elder resorted to a method that had long been tested in Russia - knocking on the doors of Christian charity of believers, who shared with him the excesses of their acquisitions. For the same purpose, as well as to purchase the necessary materials, he now visited not only the surrounding populous villages, but also repeatedly made long trips to Nizhny Novgorod 105, where people lived who still remembered him well and sincerely revered him, from whom the elder received generous donations for the work he had undertaken” 106. The main assistant of the Monk Timon was Hieromonk Nikon (Prikhudailov) 107 - who, together with Father Timon, ruled the Nadeevsk Hermitage before his departure to the Nilo-Sorsky monastery 108. Priest Alexy Voskresensky notes: “Hieromonk Nikon’s participation in the restoration of the Nadeeva Hermitage was expressed mainly in the sharing of liturgical work with Elder Timon, since due to the many pilgrims who came here who wanted to remember their parents and relatives, in his time two liturgies were celebrated almost every day: in the ancient and new churches 109. In the absence of the elder from the monastery, its management passed to Hieromonk Nikon” 110. The biography of Hieromonk Nikon also testifies: “The elder desert dweller Father Timon fell in love with Hieromonk Nikon very much and began to ask him to move permanently to the Nadeevsk Hermitage. Hegumen Macarius blessed him to live permanently in the Nadeevskaya hermitage, perform divine services there and manage the choir” 111. Construction began in 1832, despite the participation of local philanthropists, but soon required additional fundraising. In the State Archive of the Ivanovo Region, a book has been preserved for recording donations for the construction (1833–1835), entitled: “The book given from the Kostroma Spiritual Consistory of the Trinity Krivoyezersk Hermitage to Hieromonk Timon, if he ever has any obstacle in the collection, then repair it to Hieromonk Paul, at the request of the builder of that hermitage, Hieromonk Joseph, according to the resolution of His Eminence Paul, Bishop of Kostroma and Galich and Cavalier, to collect alms from donors in the Kostroma diocese for the construction in the Nadeeva Hermitage of a new stone church in the name of the Dormition of the Mother of God with two chapels in the name of St. Nicholas and St. Macarius,” issued on May 2, 1833 112. The Monk Timon involved not only local craftsmen in the construction of the church, but also his fellow Balakhna residents. This is evidenced by receipts for receiving money for work. Here is one of them: “October 1833 (...) day, I, the below-mentioned Nizhny Novgorod province, Balakhonsky district of the landowner General Anna Andreevna Bludova, the village of Kalachikha, the peasant Fyodor Danilov, received from the hieromonk of the Krivoyezersk Hermitage Father Timon for the treasure in the Nadeeva Hermitage of a stone church, in which one hundred and thirty-two thousand bricks were used, counting for each thousand in masonry and with rubble five rubles, fifty kopecks each, a total of seven hundred twenty-six rubles - all in full, for which I give this receipt to the above-mentioned hieromonk Timon. This money, seven hundred and twenty-six rubles, was received by the above-mentioned contractor Fyodor Danilov for the current work in 1833, and due to his inability to read and write, at his personal request from the Kostroma province and the Soli Bolshie Posad district, Sylvester Ivanov Babushkin signed for it” 113. In October 1834, work was completed on the construction of the main part of the church building with two side chapels (the main chapel in honor of the Dormition of the Blessed Virgin Mary was not yet ready). It should be noted that the chapels of the church were decorated with an iconostasis and icons from the Church of the Resurrection in Puchezh Posad, as evidenced by the decree of the Kostroma Spiritual Consistory: “This November, the 23rd, submitted to His Eminence Pavel, Bishop of Kostroma and Galich and Cavalier, Nikolaevskaya Nadeevsk Hermitage, Hieromonk Timon, with the application given by the clergy and parishioners of the village of Puchezh of the Church of the Resurrection, asked for permission to accept into the chapels of the ancient stone church being built in that monastery iconostasis and holy icons, excluding the lower tier, donated by the designated clergy and parishioners. On which petition the resolution of His Eminence prescribed: “Allow.” For this purpose, by decree of His Imperial Majesty, the consistory determined: to send a decree to you, the father of the builder, about permission to do what is requested. November 26th day, 1834" 114. On December 6, 1834, with a huge crowd of people, with the blessing of Bishop Pavel of Kostroma and Galich, the consecration of the St. Nicholas chapel took place. The consecration and Divine Liturgy were performed by: Hieromonk Timon himself, Hieromonk Nikon, priest from the church of the nearby village of Slovinka Ioann Nifontov, Hierodeacon Gideon, deacon of the Slovinsky church. From that time on, the Monk Timon served the Divine Liturgy in the St. Nicholas chapel daily for seven months - until July 1835, when Bishop Paul, surveying the diocese, visited the Nadeevsk Hermitage and, seeing the chapel in the name of St. Macarius completely ready, consecrated it on the very day of memory of the Unzhensky Wonderworker, July 25, 115. According to the memoirs of contemporaries, many people gathered for this celebration in Nadeevo, “so that the most honorable visitors who shared the festive meal with the archpastor numbered more than 40 people” 116. At the time described, the brethren of the Nadeevsk Hermitage were not numerous. In addition to the venerable Timon himself - about whom it was stated: “He is the ruler and organizer of the Nadeevsk Hermitage, with a newly built stone church, and over time there he corrects the sequence of priestly services and other positions in the hermitage.” 117 the number of inhabitants included Hieromonk Nikon, Hierodeacon John (Timofeev), ryassophore novice Nikolai Ikonnikov and novice Alexander Ruttilevsky 118 . After the consecration of the side chapels, the main concern of St. Timon was the completion of the main chapel of the church. Finally, in 1837, work in the Assumption Chapel was completely completed, and with the blessing of the new ruling bishop - Bishop Vladimir (Alyavdin; 1791-1845), who was at the Kostroma See from 1836 to 1842 - on January 5, 1838, its consecration took place, which was headed by the rector of the Paisievo-Galich Monastery Archimandrite Dionysius (Muravyev) 119. It should be noted that, according to A. Kovalevsky, the church icon of the Dormition of the Blessed Virgin Mary was painted by Hieromonk Nikon: “He [hieromonk Nikon] wished to decorate the church icon of the Dormition of the Mother of God, his letter, with a magnificent silver-gilded robe. To do this, he went to collect money from his relatives and friends, and with their help he decorated this icon with a valuable silver-gilded robe, with decorations of the images of the Savior and the Mother of God on it with pearls and precious stones” 120. During the completion of the Assumption chapel, a miraculous event occurred, which was testified in the monastery papers. After finishing the finishing work, Elder Timon instructed a group of painters to decorate the chapel with paintings. It is known that the iconostasis of the Assumption chapel was painted by Alexey Prikhudailov - apparently, the brother of Hieromonk Nikon. This is what his receipt says: “1837 January 30 days. I, the undersigned, from the Vladimir province of the city of Shui, village of Vasilievsky, peasant icon painter Alexey Prikhudailov, of the Kostroma diocese of the Nadeevsk Hermitage, with Hieromonk Timon, ordered the newly built Assumption iconostasis of 34 pieces to be painted again in iconographic Greek craftsmanship at the price of three hundred rubles. At the time of the agreement, I received eighty rubles as a deposit; in receiving the money and in the obligation of the agreement, I signed with my own hand. Icon painter Alexey Prikhudailov" 121. On the night of October 1–2, 1837, when the artists had already left the church, the novice saw an extraordinary light emanating from the church building. Frightened, he ran into the room occupied by the painters and said: “Why are you leaving the fire in the church? Go and see if anything is on fire.” “The alarmed painters hurried to the church and, approaching the window, saw that in the middle of the church stood a large candlestick with lit local candles, and on either side of it stood two monks-schema-monks, shining with heavenly light, in a prayerful position. Through the novice, the painters immediately informed Father Timon about what was happening in the church. The elder hurried there. Approaching the doors of the church, he fenced them with the sign of the cross and ordered them to be opened. Everyone entered the church. It was dark here. “What would this vision mean: is it a dream from the enemy?” - they asked the old man. “What you saw was not a dream,” he replied. – “The Lord God will bless this place with His grace; “Don’t divulge this, for the works of God are incomprehensible to us.” The same phenomenon preceded the very consecration of the church” 122. Bishop Vladimir highly appreciated the elder’s work. By a decree of April 30, 1837, he encouraged the reverend: “Father Timon, for his careful care of the construction of the Nadeevsk hermitage, declare on my behalf gratitude and gratitude” 123, and soon after the consecration he awarded him a diploma (No. 1576 of May 9, 1838) with the following content: “For your pious life and exemplary zeal for the construction of the church In the name of the Dormition of the Most Pure Mother of God, we declare to you our archpastoral gratitude and blessing; as evidence of which, under my signature, I give you this certificate of commendation. Vladimir, Bishop of Kostroma and Galich" 124. It should be noted that Vladyka Vladimir not only followed the example of his predecessors at the Kostroma See - Bishops Samuel and Paul, who deeply revered the Monk Timon - but was also his spiritual son 125. The special attitude of Bishop Vladimir towards the Monk Timon is emphasized by such remarkable facts. In 1838, the builder of the Trinity Krivoyezerskaya Hermitage, Hieromonk Paisiy 126, attempted to limit the economic independence of the Nadeevskaya Hermitage by abolishing its income and expenditure books. This was followed by a decree of the Kostroma Spiritual Consistory: “This January 3, when reporting to His Eminence Vladimir, Bishop of Kostroma and Galich and the Cavalier, you, the builder, presented the income and expenditure books of the Nadeevskaya Nikolaev Hermitage, asked to destroy them and leave the Nadeevskaya Hermitage under the direct control of the Krivoyezerskaya Hermitage. On which the report, by the resolution of His Eminence, is prescribed: “Since the Nadeevskaya hermitage is dependent on the Krivoyezerskaya hermitage, it is not subject to the same accountability to which other hermitages are subject, especially due to respect for its real ruler, Hieromonk Timon, and because of his weakness, and because of his proven honesty, and even more so because of the lack of people in this hermitage who know bookkeeping, leave it under the direct control of the Krivoyezersk Hermitage so that the builder has control over the incoming and outgoing amounts, and so that, along with his books, after six months he submits a brief statement of their incoming and outgoings signed by the ruler of the hermitage and the elder brethren...” January 31, 1838” 127. However, Hieromonk Paisius continued to try to interfere in the internal issues of the life of the Nadeevsky monastery. In 1839, on May 31, without the consent of the monk, he submitted a report to the bishop on the appointment of the sacristan of the desert, and again received in response the words of a meek but firm archpastoral admonition: “You, builder, who were sent to His Eminence, asked in a report in the Nadeevskaya Hermitage, which is under the jurisdiction of the Krivoezerskaya Hermitage, to appoint as sacristan the hieromonk Abraham who is located there, due to the old age of the ruler of this Nadeevskaya Hermitage, Hieromonk Timon (...) On which report, the resolution of His Eminence prescribed: “Without dismissing Hieromonk Timon from management Nadeevskaya hermitage, ask him: who does he find capable of guarding with him all the church property in the said hermitage? And report with information about all the hieromonks and hierodeacons living with him in that desert.” And for this purpose, by decree of His Imperial Majesty, the consistory determined: about the demand of Hieromonk Timon, whom he finds capable of guarding with him all church property, and about delivering this testimony to the consistory along with your information about all the hieromonks and hierodeacons living in the Nadeevskaya hermitage... July 22, 1839" 128. As a result, the question of the appointment of Hieromonk Abraham as sacristan was positively resolved only on September 3, 1839 - when a report was sent to the consistory, “including the attitude of the ruler Timon” 129. It is also significant that in 1838 it was Reverend Timon who was entrusted by the church authorities with the monastic tonsure of Anna Abramovna Strokirch, the daughter of a merchant of the Courland province, a novice of the St. Nicholas Starotorzhsky convent in the city of Galich, who was then (in 1848-1891) the abbess of this monastery, Abbess Asenefa 130 . Continuation of the reconstruction of the desert and the feat of eldership With the completion of the construction of the Assumption Church, the work of St. Timon to renew the Nadeevsk Hermitage did not end. By that time, the wooden St. Nicholas Church had completely fallen into disrepair and was threatening an imminent fall; With the blessing of His Grace Vladimir, it was decided to dismantle it to the ground so that the materials obtained during dismantling could be used for heating the stone church and for the production of bricks. In the summer of 1838, having celebrated the Divine Liturgy for the last time within the walls of the ancient church, the Monk Timon and other clergy of the desert carried the throne of the St. Nicholas Church to the bank of the Nemda River and, while antiphons were chanted, they burned it, and the ashes were poured into the river - as prescribed by church regulations. After the St. Nicholas Church was dismantled, several wooden buildings with cells for the monastery brethren were built in its place. The inventory of 1838 indicates that the inhabitants of the monastery (officially included among the brethren) at that time were: “Ruler Hieromonk Timon, Hieromonk Avramiy, novice Arseny Nikiforov, novice Fyodor Mikhailov, novice Nikita Stefanov, novice Ivan Mikhailov, novice Vladimir Trifonov” 131. Near the monastery the monk dug a spring, which he consecrated in honor of St. Nicholas the Wonderworker. Following the example of his teacher and spiritual friend St. Seraphim of Sarov, Father Timon also dug a ditch around the monastery, and pilgrims visiting the Nadeevskaya hermitage walked along it, praying “Rejoice to the Virgin Mary.” In 1837–1838, under the care of Hieromonk Timon, a three-tiered stone bell tower was erected at the Assumption Church (see Appendix 4). The construction of the bell tower was carried out by St. Timon’s fellow countryman, peasant Ivan Grigoriev, as evidenced by the receipt: “On the 15th day of August 1837, Nizhny Novgorod province, Balakhon district, the estate of His Excellency Dmitry Nikolaevich Bludov, the peasant Ivan Grigoriev received 6 rubles from the manager of the Nadeevsk Hermitage, Hieromonk Timon, for laying a bell tower for 58 thousand [bricks]. 50 kopecks from a thousand, three hundred and forty rubles, and then the remaining thirty-seven rubles, in confirmation of which I give this receipt signed by myself..." 132 In 1839, Elder Timon began to erect a stone fence around the monastery; however, it was his successors who had to complete this construction... The description of the fence was preserved in the consistory decree to the builder of the Krivoyezersk Hermitage: “On this September, the 9th day, submitted to His Eminence Vladimir (...), the ruler of the Nikolaev Nadeevsk Hermitage, the ruler Hieromonk Timon, asked for permission to build again around the entire monastery a stone fence with gates and towers in the corners, and to place the two old outbuildings of the fraternal cells, which are now not in the planned places, and his personal cells according to decency: the first in the fence, and the last behind fencing, at the expense of the church and voluntary donors, according to the presented plan and facade. On which petition the resolution of His Eminence prescribed: “God bless”... September 11th day of 1839” 133. Hieromonk Parfeniy (Ageev) left an interesting description of the inner life of the Nadeevsk Hermitage at that time: “All the time I stayed with him [Reverend Timon], he served the Liturgy every day, and always with attention and tears. In his church he has every kind of deanery: desert singing, pillar singing, meek, quiet and drawn-out; Likewise, the meal is very decorous. But Father Timon did not leave his desert rules for himself, although for the sake of the brethren they prepare food according to the monastery rules. Although he has an abundance of everything, plenty of livestock, butter, milk [milk - A.A.] and fish, he himself does not consume anything, neither milk, nor butter, nor fish; but his only food is crackers soaked in water. He sits down for a meal in the abbot's seat, and a bowl of water with crackers is placed in front of him. (...) Visitors, gentlemen and merchants, he invited everyone to a common fraternal meal” 134. A list of the brethren of the Nadeevsk hermitage for 1839 has been preserved - from which it follows that, in addition to the reverend himself, Hieromonk Abraham, Hieromonk Veniamin, the widowed priest Theodore Dmitriev, Hierodeacon Theodosius, Monk John, Monk Afanasy, novices Arseny Nikiforov, Nikita Stefanov, Ivan Prokofiev and Nikolai Vasiliev, also labored in Nadeyevo at that time. and Ivan Travin and Alexy Rudomazin 135 also lived “on passports” (that is, without official enrollment in the brethren). Before turning to the description of the last days of the earthly life of St. Timon, a few words should be said about his pastoral spiritual work. In the thirties of the 19th century, the name of Father Timon became widely known in the Kostroma region, and many believers began to visit the elder to receive spiritual guidance. Priest Alexy Voskresensky describes his pastoral feat this way: “The deserted forest roads were covered with numerous crowds of pedestrians, striving to see the Elder of God with the heavy burden of their spiritual and physical needs. Educated people also visited the elder to enjoy his conversations, fragrant with the grace of God. And truly his conversation was a treasury of great blessings; humble and at the same time powerful, it warmed the heart, removed the veil from the eyes, illuminated the mind with spiritual understanding, led to repentance, gave rise to the desire to improve, to become better and more perfect, aroused the hope that correction would be accomplished; she was like a clear ray of sunshine dispelling the darkness. Just like his entire life, Father Timon based his words on the Word of God - to those who asked him for advice on difficult life circumstances, he gave explanations based on the Holy Scriptures and examples from the lives of the saints of God. Love and humility especially stood out in him. He greeted everyone who came with an affectionate “father, mother” and bowed to him first, preceding his bow. He never spoke with strict reproaches, never denounced with cruel words; and if he noticed something bad, he pointed it out quietly and meekly; He asked and advised more than he denounced. Sometimes people did not understand at the moment when he said that his words applied specifically to them; but later, when needed, the elder’s speech was always remembered” 136. Even the very intention to meet the elder was blessed by the Lord with miraculous consequences. For example, Hieromonk Parthenius describes his meeting with the Monk Timon as follows: “Living in the Vysokovsky Monastery 137, we heard from many about the great elder and desert dweller Hieromonk Timon, living in the Nadeevsk Hermitage (...); and we wanted to see this old man and receive instruction from him for spiritual benefit. One day, having chosen a convenient time, I asked for leave to see the elder and hit the road. At that time I was so deaf that I could not hear the ringing of a 300-pound bell, but spoke manically or in writing. But when I began to approach the Nadeevskaya desert, my ears opened, although not completely; and began to hear human conversation and church singing. When, having arrived in the desert, I saw the blessed elder hieromonk Father Timon and his magnificent gray hair, my soul rejoiced greatly and my heart trembled. He blessed me, led me into his cell and opened his honeyed lips, and began to give me living water from his abundant springs, and with small words melted my heart like wax, and made me such that I supposedly had never been a schismatic, and at the same time I crossed my face with three fingers, in the name of the Holy Trinity, and no longer made the sign of the cross with two fingers even to this day. Truly, this elder was given from the Lord God such a gift of wisdom that no one can resist him, and in all my many years of wandering I have not seen a gift of words similar to him. I thanked him a lot and asked him for his holy prayers, so that until the end of my life my faith in the Lord my God Jesus Christ and in His Holy Church would not fail” 138. Priest Alexy Voskresensky comments on this testimony as follows: “Such an enthusiastic review of Parthenius about the spiritual gifts of Elder Timon especially deserves deep attention in view of the fact that this is the review of an experienced man who visited numerous wonderful shrines of Russia, Palestine, Athos and Moldavia and, as a seeker of Christ’s truth, encountered people of various positions and spiritual gifts” 139. Testimonies of contemporaries about the foresight of St. Timon and the miracles performed through his prayers In the notes of the landowner Sergei Nikolayevich Nelidov, who helped St. Timon revive the Nadeevsk Hermitage, there was much evidence of the elder’s foresight and the healings of the sick carried out through his prayers (although St. Timon, like other ascetics, tried not to reveal the grace-filled gift of healing ailments and often covered it up with external actions). This document, written shortly after the death of the elder and kept in the Nadeevsky monastery, was apparently destroyed during the closure of the monastery; however, a fragment of it was published by priest Alexy Voskresensky in the Kostroma Diocesan Gazette - thanks to which we are able to present here the most remarkable examples of the spiritual gifts of St. Timon. “Welcome to the family of the eminent Kostroma landowners, the Vyazemsky princes, who deeply respected him, the elder once told Princess Varvara Alexandrovna that such a bitter time would come in her life when she would go blind, but subsequently her sight would return again, which actually happened a few years later with amazing accuracy. Princess Ekaterina Alexandrovna Vyazemskaya, who did not have the custom of kissing the blessing hand of a priest, said before her trip to Nadeev that, to please her sister Sofia, she would kiss the hand of Elder Timon. Blessing her upon her arrival in Nadeev, the ascetic of God remarked: “Take her, kiss her hand and do not think that this is personally necessary and pleasant for me; but by humbly kissing the priest’s hand, you give honor to the Savior who invisibly blesses you through him.” When Elder Timon visited the village of Parfentyev, a certain mother brought her 13-year-old son, who had been speechless for three years, to him for blessing. The servant of God said that such misfortunes occur from the reckless words of the parents themselves, in the heat of sinful irritation calling various disasters on the heads of their children. Having then blessed the silent youth about the name of the Lord, the elder returned to him the lost gift of speech. Arriving one day in the village of Pechury, Galich district, at the house of the Shipovs, the elder learned that one of the girls of this family was severely suffering from a throat disease. He ordered cherry syrup to be brought from the ice, poured them half a glass, added the rest [half] with water and gave the patient a drink. She faithfully fulfilled his order, and the illness left her. When, after the elder’s departure, they tried to treat others in similar cases with the same remedy, instead of benefit, only harm was obtained. Landowner Vasily Stefanovich Snitkov, returning along the Volga from the Nizhny Novgorod fair, was in danger of drowning: a gust of sudden wind broke the mast of his ship, which was flooded with water. An old man who came to his village in the absence of the owner, in response to the owner’s wife’s concerns about whether some misfortune had happened to him, said: “The path is liquid and dangerous; sometimes the wind breaks the mast and water flows into the ship; Yes, as soon as he calls on St. Nicholas the Wonderworker for help, he will be saved.” So in reality it was, as the returning Snitkov told his family, as if Father Timon was personally there: as soon as he called Snitkov to help St. Nicholas, passing sailors appeared, set up a mast, caulked and tarred the cracks of the ship, and its owner could calmly continue his further journey. (...) In the Nicholas Convent, in the city of Galich, as the elder entered the cell of a young nun, the lamp burning near the holy icons suddenly went out. “You will go out just as soon as this lamp,” the elder sadly remarked. And the nun, now completely healthy, suddenly died a few days later. Countess Ekaterina Andreevna Kronhelm, who was in Nadeev, witnessed a certain man’s request to Father Timon to be accepted into the monastery. “What kind of tramps does he take in,” she involuntarily thought. “You are wrong to think that he is a tramp,” answered the wonderful old man, reading her thoughts, “I have not accepted tramps into the desert and will not accept them.” (...) Not far from Nadeev there was the estate and estate of Alexander Mikhailovich Bezobrazov, whose manager was Pyotr Nikolaev. Once the landowner himself was expected to arrive here. At this time, the old man stopped by to see the manager. While talking with his venerable and respected guest, the owner thought to himself in a deep and secret thought, whether his master would find everything here in proper order and how, as if on his lordly whim, he would not end up in Siberia. “Well,” Elder Timon answered his unspoken thought, “to live in Siberia, the same sun shines.” It so happened that soon Emperor Nicholas I granted Bezobrazov gold mines in Siberia, and Pyotr Nikolaev was actually sent there as their manager. (...) The woman, who saw the elder many times, met and saw him off among the masses of his admirers, could never receive his blessing, which she sincerely desired. Leaving Nelidov and meeting her among others, he calls her to him and says: “You have been looking for my blessing for a long time and did not receive it - now I will bless you.” (...) To the priest Kir Vladimirov 140, who wanted to receive a calf from Father Timon for the tribe, but had only 50 kopecks with him and therefore did not even hint at his desire, the elder suddenly said: “It would be advisable for you to buy a calf from me; well, fifty kopecks will be enough.” Once invited to the bedside of the sick mayor of the provincial town of Sudislavl, in response to a request addressed to him to pray for his recovery, the elder offers the question: “What, you don’t want to die?” “No, I wouldn’t want to,” was the answer. - “Well, if you want to get better, then leave behind the habit that burdens your soul, and give your word not to eat fasting, Wednesdays and Fridays, and you will get well.” He made a promise and recovered; but, returning to his previous way of life, he fell ill a second time and died. Once passing through the village of Chernyshev and seeing the reconstruction being carried out at the house of the landowner Ilarionov, the elder remarked: “Here, he went to Moscow to manage his affairs, and even here he is making amendments, thinking of returning; but he doesn’t know that he will end his life in Moscow” - which indeed soon happened. The priest of the village of Uspenya-Lezhnev, Pavel, who was suffering greatly from chest pain, sees in a dream a dead elder approaching him. “Let me rub your chest,” says the one who appears, and that’s what he does. The awakened priest immediately felt relief, and soon his illness was completely over. The following incident shows how great the power of faith was and how miraculous the elder’s prayer was. The cattle hut in the monastery caught fire and was already completely engulfed in flames. The monks ran out to put out the fire and tear down the hut, and the Elder of God, without saying a word to anyone, entered his cell, calmly stood up to pray, and at that very moment the flame went out by itself, while there were no firemen’s tools here; Thus, the prayer of the righteous overcame the power of the destructive all-consuming elements and extinguished the fire” 141. The last days of earthly life and the death of the monk Reviving the Nadeevsk Hermitage and accomplishing his pastoral feat, the Monk Timon reached a ripe old age, but was still cheerful in spirit and strong in strength - which neither years, nor labors, nor sorrows and sorrows broke. However, the period of his earthly residence was ending, as St. Seraphim predicted. The biography writer testifies: “The Lord revealed to the elder not only the time of his death, which he spoke about as a very ordinary thing and very desirable for him, but also about those persons who would precede him in this and follow him to the afterlife” 142. Father Timon spoke about the near completion of his earthly journey to the abbess of the St. Nicholas Starotorzhsky convent in the city of Galich, Abbess Taisia ​​143, and said to the landowner Juliania Barteneva, “that they will see each other there very soon - in eternity; she actually survived it for only one week 144; to his cell minister (...) he noted that his burial would be performed by Makaryevsk Archimandrite Dionysius. Meanwhile, nothing, apparently, foreshadowed the imminence of his death: the elder, as always, was cheerful, unusually quick in his movements, went about his usual affairs, attended church services without fail, standing through them to the end, and performed sacred functions; but it was noticeable that his sacred rites were now distinguished by an even greater depth of reverent feeling, as if here he already wanted to begin his prayer for peace in order to continue it at the heavenly Throne of God” 145. It is noteworthy that in the fall of 1839 the monk petitioned the ruling bishop to appoint an assistant for him to “take full charge of the desert, the church, the sacristy during my absences” 146 - as a result of which Bishop Vladimir, by decree of December 5, 1839, appointed priest Theodore Dmitriev and hieromonk Vitaly 147 to help the elder. With the onset of 1840, the Monk Timon became very weak, although he continued to perform divine services; but on January 12, he went to bed, never left his cell, and remained in contemplation of God and self-absorption, receiving practically no one. Three days before his death, the elder was unctioned and received the Holy Mysteries of Christ. On January 20, he told the cell attendant that the time had come for his departure to the Lord, and through the cell attendant he twice warned the brethren about the arrival of Archimandrite Dionysius at the monastery, asking them to properly prepare the funeral meal. The next day, January 21, after the Divine Liturgy, the Holy Gifts were again brought to his cell. “The dying desert dweller accepted them reverently, with tears of gratitude and contrition; peace sent from above - heavenly tenderness was vividly reflected in the conversation and facial features of the blessed elder; Father Timon lay calmly on his deathbed; He once again reminded his cell attendant that Father Archimandrite Dionysius would soon arrive to say goodbye to him” 148. The spiritual closeness of the Monk Timon and Archimandrite Dionysius - the rector of the Makariev-Unzhensk monastery and the dean, whose jurisdiction included the Nadeevskaya hermitage - is confirmed by the following interesting fact. “Archimandrite Dionysius drew up the rules of deanery in monasteries, guided by the statutes of the Konevskaya Hermitage and Yuryev Monastery and the dean’s instructions. In 1840, by order of His Grace Vladimir, these rules were sent to all monasteries for guidance, and they were ordered to be written in semi-rules on a large sheet and displayed in the meal" 149. As stated above, the Monk Timon, in his pilgrimage to the shrines of northern Rus', copied the rules of monastic life of the Solovetsky and Konevetsky monasteries, and also visited the Novgorod Yuriev Monastery; it is more than likely that Father Dionysius compiled the mentioned rules based on materials collected by Elder Timon, and with his direct participation. No one informed Archimandrite Dionysius about the elder’s illness. But, obeying some inexplicable impulse, the abbot hurried to Nadeevo and still found the Monk Timon alive. “When he [the monk] was told about the arrival of the archimandrite, he crossed himself and said: “Glory to God! The Lord fulfilled my last wish, and now I will die peacefully.” This dying conversation between the elder leaving for God and his visitor was touching. Having asked to lift him up on his bed, the elder, sitting, met the archimandrite. - “Or do you want to leave us already, Father Timon?” - the guest who entered asked him, kissing the old man. “Yes, father, Father Dionysius,” answered the elder, “apparently, this is how the Lord pleases.” His last thought was about Nadeev: “Don’t leave me with your patronage,” he asked the archimandrite, “don’t leave my dear Nadeev; there is still much missing in it, many vicissitudes in its destiny it [the monastery] must endure and experience; the glory and prosperity of this sacred place - the place of pious labors and peace of great and many ascetics - is with God and before God.” “And you, fathers and brothers, my co-workers,” the dying man turned to the few monks of the monastery, “with undoubted faith in Divine Providence, with a self-controlled, peace-loving life, vigilant prayer, fervent prayer, constant patience, unhypocritical contrition, walk steadily - pave your way to eternity, beyond the grave in heaven is our homeland; forgive me everyone, I pray you, for the Lord’s sake” 150. These were the last words of the Monk Timon; a few moments later he gave up his spirit to the Lord. Hegumen Tikhon notes: “How much caring, sincere love for the monastery, fatherly fiery zeal for the good and salvation of the brethren lurked in the soul of the dying renovator Nadeev. Having devoted his exploits and labors to the improvement of the hostel here, even when he was dying, Father Timon cared paternally and, as if, only about the monastery he was leaving behind; on his deathbed I thought especially about her, knowing her present and foreseeing her future destiny” 151. The saint's death occurred at 5:30 pm on January 21, 1840, at the age of 73 years 152. On January 23, after the funeral service, which was led by Archimandrite Dionysius, the body of St. Timon was buried behind the altar of the Assumption Church that he had erected. Subsequently, the elder’s admirers erected a stone tombstone with a cast-iron slab over the grave, which had an appropriate inscription. The following testimony of the life writer deserves attention: “Eyewitnesses report that in the darkness of the night a wonderful light appeared over the grave of the ascetic many times, disappearing when people approached it” 153 . On the day of Saint Timon’s repose in the Lord, the inhabitants of the Nadeevsk hermitage compiled an inventory of his property - which preserved for us the internal appearance of the elder’s cell. Here is a fragment of the description: “On the 21st day of January 1840, in the Nikolaevskaya Nadeevsk Hermitage, on the occasion of the death that happened on the same date to its ruler, Hieromonk Timon, in the presence of his dean of the monasteries, Archimandrite Dionysius, who arrived here at the hour of death and in the presence of the local brethren, an inspection was then carried out in the cell of the deceased on the property found, according to which it turned out: 1. Cross made of mother-of-pearl, 5 1/2 inches high, made in Jerusalem. 2. Dormition of the Mother of God, two quarters wide, in a foil chasuble, decorated in places with pearls in an icon case. 3. St. Nicholas the Wonderworker, the height is 3 inches, and the width is about two inches. In a silver chasuble and a gilded crown in a gilded icon case. 4. St. Anthony and Theodosius of Pechersk, carved cypress height about 3 vershoks. 5. Solovetsky miracle workers, about 2 inches high, in a gilded icon case. 6. Bogolyubskaya Mother of God, 5 vershoks in height, in a foil chasuble in an icon case. 7. Mother of God Recovering the Lost, 2 inches high, in a silver robe in a gilded icon case. 8. Appearance of the Tikhvin Mother of God, height 6 vershoks, in a foil robe and icon case. 9 . Appearance of the Mother of God to St. Sergius of Radonezh, height 5 vershoks. 10. The Crucifixion of the Lord is of the same measure. I. Cross with a crucifix, copper, small” 154. Of the books available in the elder’s cell, of particular interest are those that, as noted, were “written half-written” - copied by the monk himself: “Isaac the Syrian, Abba Dorotheus, the Seven Days of the Chronicler, Hesychius and Gregory of Sinaite on smart work, the charter of the Konevsky Monastery, the service to St. Demetrius of Rostov, the Head of the Holy Fathers” 155. The document also provides a list of clothes that the elder had: “Demicoton duckweed with the same lining; cloth cassock with dyed lining; black duckweed; old Chinese cassock with cotton wool; old nankeen cassock with lining; old Chinese cassock with marl fur; dyed cassock on sheepskin; Chinese cassock with lining; an old nankeen coat with sheepskin fur; the sheepskin coat is covered with cloth covered with sheepskin fur; raspberry cloth short fur coat with sheepskin; old grass crepe hood; a mantle of thin manatya; blackened bone rosary" 156. The document was signed by the inhabitants of the Nadeevsk Hermitage - priest Theodore Dmitriev, hieromonk Abraham and hierodeacon Theodosius 157. On January 23, priest Feodor Dmitriev and hieromonk Vitaly sent a notification to the Krivoezersk hermitage about the death of St. Timon: “The Trinity Krivoyezersk Hermitage to the builder father Hieromonk Paisius, the Nikolaev Nadeevskaya Hermitage priest Theodore Dmitriev, Hieromonk Vitaly. The ruler of this desert, Hieromonk Father Timon, after an illness that befell him, having been confessed, received communion [of the Holy Mysteries - A.A.] and consecrated with oil, on the 21st of the current January, by the will of God he died; and in the presence of the dean of the monasteries, Father Viceroy Archimandrite Dionysius, who arrived here while passing through, at the hour of death, at the same time an inspection of the found property was carried out in the cell of the deceased with the local brethren (...); and with the attachment of the original register reported to His Eminence Vladimir, Bishop of Kostroma and Galich and Cavalier. The body of the deceased, on the 23rd of the same day, was given over to burial according to the order of the cathedral, under the same father, the dean...” 158 The arduous earthly journey of the Monk Timon was completed. Veneration of St. Timon after his death and the history of the Nadeevsk Hermitage in the second half of the 19th - early 20th centuries Both the popular veneration of St. Timon and the reconstruction of the Nadeevsk Hermitage continued after his death. As V. A. Samaryanov points out, “since 1842, by order of the diocesan authorities, due to the distance from the Krivoyezersk Hermitage and the inconvenience of communication with it and the sufficiency in the methods of maintaining the monastery and brethren, [Nadeevskaya Hermitage] was established independently of the authorities of the Krivoyezersk Hermitage, and finally, according to the highest approval on the 23rd day of June 1856, by the determination of the Holy Synod, as a result of the petition of the diocesan authorities, it was left independent with the rights of a supernumerary monastery and on its own maintenance” 159. The initiator of granting the monastery complete independence was the ruler of the Nadeevsk Hermitage, Hieromonk Veniamin 160, and documentary materials on this issue in the forties of the 19th century were prepared by the above-mentioned Archimandrite Dionysius 161. It should be noted that in the decree of the Holy Synod No. 6405 of July 14, 1856 addressed to Bishop Philofey of Kostroma and Galich (Uspensky, 1807–1882, who later became Metropolitan of Kiev and Galicia) - on granting independence to the Nadeevsk Hermitage - the state of the monastery is described in detail: “According to plans and boundary books, the Nadeevskaya Hermitage currently owns 6,204 acres of land and forest, 969 square fathoms; in the monastery itself, surrounded by a stone fence with three residential towers, there are: a) a stone three-altar church with a stone bell tower, beautifully decorated and sufficiently equipped with a sacristy and utensils; b) abbot's cells and five fraternal buildings and c) outside the fence: two living rooms, a stable and a barnyard; All these buildings, both church and monastery, were built with the zeal of the rulers of the desert. The brethren in the Nadeevskaya Hermitage consists of: according to decree definitions 24 and according to passports from the authorities 5 people, and all of them are comfortably content with food and clothing” 162 (for more details, see Appendix 5). In 1852, a porch 163 was added to the warm aisles of the Assumption Church of the monastery. In 1854–1867, in the Nadeevskaya hermitage, on the site of the ancient St. Nicholas Church, instead of the wooden cell buildings built by Father Timon, a stone five-domed Trinity Cathedral was erected, the four-pillar building of which could accommodate up to 2 thousand worshipers - one of the largest churches of the Kostroma diocese of that time (it is no coincidence that when the cathedral project was approved by the Kostroma provincial construction and road commission On October 31, 1851, it was prescribed that “when starting work, special attention should be paid to the properties of the soil of the land on which the building is supposed to be erected, and a sufficient number of iron ties should be placed in the building itself” 164). The consecration of the Trinity Cathedral was performed on August 25, 1868 by the vicar of the Kostroma diocese (in 1866–1869), Bishop Jonathan of Kineshma (Rudnev; 1816–1906) 165 . The elder’s iron belt and the books copied by his hand were kept in the monastery as great shrines. By the time described (in 1866), the brethren of the Nadeevsk Hermitage consisted of: “1 builder (abbot), 2 hieromonks, 1 hierodeacon, 3 monks, in addition 1 white priest, 1 deacon and 12 novices” 166; the abbot of the Nadeevskaya Hermitage was Abbot Parfeniy 167. Some information about the composition of the brethren of the monastery several years later is contained in a report addressed to Archbishop Platon of Kostroma and Galich (Thebes; 1809–1877) dated April 29, 1870 on the compilation of an inventory of the property of the new Trinity Cathedral (submitted immediately before the appointment of a new rector, Hieromonk Ambrosy, to the Nadeevsk Hermitage), which was signed: “manager Nadeeva Hermitage Hieromonk Gabriel, ruling treasurer Hieromonk Philaret, spiritual father Hieromonk Amphilochius, sacristan Hieromonk Paisius, monk Justin” 168. In 1861, the monastery published a lithographed portrait of the saint (see figure below) by the artist N. Ostashev, “in which the elder is depicted in a mantle and hood, with a pectoral bronze cross in memory of the Patriotic War of 1812 on his chest; in his right hand he holds an open book, in his left - a monastic rosary; a figure somewhat bent under the burden of years; the gaze of penetrating eyes shines with concentration of thought and strong will; his face is framed by a thick, white, short beard, and from under his hood a strand of long, white, thick hair can be seen; his ascetic features are illuminated by an inner light and, despite the somewhat harsh shade, attract and attract a person to themselves” 169. Venerable Timon, Elder of Nadeevsky. Photo from a lithographic portrait published by Nadeevskaya Hermitage in 1861 In 1878, as evidenced by the report on the state of the Nikolo-Nadeevsky Monastery submitted to the Kostroma Spiritual Consistory, divine services in the desert were performed as follows: in the summer, early liturgies were in the main chapel of the Assumption Church, the remaining services were in the Trinity Cathedral; in winter - early liturgies in the Makarievsky chapel of the Assumption Church, the rest of the services - in the same place in the St. Nicholas chapel. The largest bell in the monastery weighed 125 pounds 170. About the monastery walls, the statement says: “The fence of the monastery consists of: in half of the western side, starting from the abbot’s building to half of the south, there is a stone fence, dilapidated, up to three arshins high. From half southern to half western, i.e. to the abbot's building, the fence is built of stone, new, with a height of 6 to 9 arshins. The circumference of the fence is about 300 fathoms. This summer, 71,500 bricks were made for laying the fence next summer” 171. The brethren consisted of 29 people - one abbot, 4 hieromonks, one priest, 2 hierodeacons, 10 monks and 11 “living on probation in monastic life” 172. The monastery was led by abbot hegumen Ambrose 173. The veneration of St. Timon acquired a special meaning after the glorification of his spiritual mentor, St. Seraphim of Sarov, as a saint in 1903. In 1907, a cast-iron chapel made of metal frames with glass, crowned with a gilded dome, was erected over the elder’s grave with funds from donors collected by the inhabitant of the Nadeevsk Hermitage, Hieromonk Nikolai (Burdukov) 174 . Somewhat earlier, in 1905, in Moscow, the abbot of the monastery, Abbot Tikhon 175, published a brochure “The Pious Life of Elder Hieromonk Timon, a Hermit Dweller and Renewer of the Nikolaev Nadeeva Hermitage, Kostroma Province, Makaryevsky District,” and in 1912 in the “Kostroma Diocesan Gazette” (No. 10–13) the work of priest Alexy Voskresensky “Elder Hieromonk Timon, desert dweller of Nadeevsky, disciple of St. Seraphim of Sarov” was published. In 1908, a wooden chapel was erected on the site of the former desert cell of St. Timon near the Vasilevka River. This happened under the following circumstances. On July 20, 1907, Abbot Tikhon submitted a report addressed to Bishop Tikhon of Kostroma and Galich (Vasilevsky; 1867–1927), which stated: “On the right bank of the Nemda River, three miles from the Nikolo-Nadeevskaya Hermitage, there is a cave where the renewer of the Nikolskaya Hermitage, Hieromonk Timon, escaped for about five years; At present, many people flock to this cave to honor his memory, and many of them asked me to build a wooden chapel with all the equipment at their expense in the place where the cave is located. Imagining this, I dare to ask Your Eminence if you would not consider it possible to allow the construction of the said chapel and, according to the design, to consecrate it according to church law” 176. On January 17, 1908, the Kostroma Spiritual Consistory gave the order “to allow the rector of the Nikolo-Nadeevskaya hermitage to build over the cave of Hieromonk Timon, according to the project approved by the Kostroma provincial government, a new wooden chapel to erect St. icons and prayers and, according to the arrangement, to consecrate it according to church rites, so that the chapel (...) was included in the monastery and was under the supervision of the abbot and the brethren of the monastery” 177. Construction did not take much time: on March 19, 1908, Abbot Tikhon reported to the consistory that “the chapel above the cave, where the renovator of the Nadeevsk Hermitage, Hieromonk Timon, was saved, has now already been built (...) and after I have examined the correctness of the construction, it has been consecrated according to church rites” 178. Unfortunately, the number of the brethren of the monastery in the described time was gradually declining - this is evidenced by the preserved archival information about the inhabitants of the Nadeevsk Hermitage at the turn of the 19th and 20th centuries. In 1888, when Abbot Ambrose continued to manage the monastery, here, in addition to the abbot, asceticism was: the retired abbot Joseph, fraternal confessor Hieromonk Philaret, hieromonks Justin, Vissarion, Isaiah and Theophanes, priest Vasily Sokolov, hierodeacons Macarius and Nikolai, monks Isaiah, Jonathan, Philotheus and Nektary, novices Vasily Uspensky and Ivan Perebaskin, as well as “those living under school certificates on probation in monastic life” Mikhail Krasovsky, Alexander Lebedev, Ivan and Avramy Aretov, Ivan Preobrazhensky, Vitaly Troitsky, Pyotr Kutuzov and Pyotr Urakov - a total of 24 people 179. However, ten years later, in 1898, the brethren included only 12 people: the acting rector, Abbot Gabriel (Theologian), sacristan hieromonk Isaiah, hierodeacons Nathanael, Anastasius and Theodosius, dowager deacon John Nikolaevsky, monks Philotheus and Nektary, novices Vasily Uspensky, Stefan Nechaev, Mikhail Krasovsky and Fedor Sobolev 180. In 1903, the brethren consisted of abbot hegumen Tikhon, hierodeacons Innocent and Theodosius, deacon John Nikolaevsky, monks Andrei, Nektariy, Sergius and Boniface, novices Mikhail Krasovsky, Fyodor Sobolev, Vasily Slobodskoy, former priest Alexander Ryazanovsky, as well as novices Nikolai and Andrey “living on probation” 181. In addition, abbot Gabriel (Bogoslovsky), who ruled the Nadeevskaya hermitage from 1897 to 1900 and was dismissed from office due to illness, and the former abbot of the Makarievskaya Reshem hermitage (in 1889–1901) abbot Porfiry (Shumilov) 182 lived in retirement in the monastery. 183 It should be especially noted that Abbot Tikhon tonsured the 77-year-old widowed peasant Onesimus into monasticism with the name Timon (in July 1906), undoubtedly in memory of the venerable elder, the renovator of the desert. Transformation of the Nadeevskaya hermitage into a nunnery In November 1908, Hieromonk Ignatius (Pokrovsky) was appointed rector of the Nikolskaya Nadeevskaya hermitage, and on December 14 of the same year he was elevated to the rank of abbot 185. However, by that time it had already become obvious that the small brethren were unable to maintain the monastic economy in the required order. Therefore, in 1912, shortly after the death of the abbot, the Nikolskaya Nadeevskaya men's hermitage was transformed into a non-staff cenobitic convent 186. The corresponding decree of the Holy Synod followed on November 30, 1912 (see Appendix 6), and in December sisters from the Kostroma Epiphany-Anastasia Convent arrived here: the new abbess nun Sergia (Tikhorskaya), then elevated to the rank of abbess 187, nun Salomia (Gruzdeva), novices Maria Zueva and Anastasia Sadilkova shorn in 1913 into monasticism with the names Macarius and Abraham) 188. Already in 1913, the Nikolo-Nadeevsky Monastery included abbess, 3 nuns, 2 “decreed” (that is, officially assigned to the monastery) novices and 49 “persons undergoing a probationary period” 189. The number of nuns of the monastery in subsequent years averaged about 60 sisters 190 (in 1917, together with the abbess, there were already 79,191). Representatives of the “white” clergy began to perform services in the churches of the Nadeevskaya Hermitage: for example, in 1917, priest Ioann Yakhontov and deacon Boris Tsvetkov 192 served here. Great assistance to the monastery was provided by the priest of the Mother of God Church in the village of Slovinka 193 Nikolai Sokolov. In a report to the dean of the monasteries to the rector of the Makariyev-Unzhenskaya monastery, Archimandrite Vissarion 194 dated June 13, 1915, Abbess Sergius describes the situation of the monastery as follows: “I took over this monastery from the monks in December 1912 (...) The fields were sparsely sown, there was no grain, there was also little livestock (cows and horses), the equipment was damaged, so I bought and started a lot again. (...) In 1913 and 1914 there was a poor harvest of bread and herbs not only in the monastery, but throughout the entire surrounding area, which, of course, greatly affected the monastery’s funds... The wooden buildings received from the monks were dilapidated and to this day - you fix one, the other falls down” 195. However, if the material side of monastic life was not particularly prosperous, the spiritual traditions of the Nadeevsk Hermitage, associated with the name of its reverend renovator, remained immutable: for example, in a report to Archimandrite Vissarion dated February 27, 1917, Abbess Sergius mentions the arrival at the monastery of the former regent of the monastery choir, called up for military service, “to worship the tomb of the venerable elder Hieromonk Timon" 196. It is possible to trace the fate of the Nadeevskaya hermitage after the revolution on the basis of church documents until 1919, when, by decree of His Holiness Patriarch Tikhon of Moscow and All Rus' and the Holy Synod of February 6/19, 1919, No. 562, the abbess of the monastery, Abbess Sergius, due to old age, was dismissed from her post and identified as one of the sisters of Kostroma Epiphany-Anastasia women's monastery. In April of the same year, the Diocesan Council reported to the temporary administrator of the Kostroma diocese, Bishop Philaret (Nikolsky; 1858–1921), formerly of Astrakhan: “In the opinion of the council, in view of the special conditions of the current moment and the fact that there are only two manate nuns in the Nadeevsky Monastery 197, an experienced sister from Kostroma should be sent to this monastery to temporarily perform the duties of abbess Epiphany Monastery, which, for example, is the treasurer of this monastery, nun Platonida” 198. By decree of Bishop Philaret dated May 4/17, 1919, nun Platonida was appointed to act as abbess of the monastery 199; This is the last mention of the Nadeevskaya Hermitage known to us in diocesan documents. Closure and destruction of the Nadeevskaya Hermitage Throughout 1919, as evidenced by the journals of the Kostroma Diocesan Council 200, many monasteries of the Kostroma diocese were forced to choose a path that would at least partially preserve the way of monastic life: monastic churches were converted into parish churches, and the inhabitants were formally united into agricultural artels. As it was noted with obvious bitterness in 1920 in a circular letter from the department of justice of the Kostroma Provincial Executive Committee, “to preserve the former monasteries, the spiritual authorities, as well as the monastics, do not disdain any means: they fold into fictitious communes, etc., and then write to their “superiors” that they are “comfortable” ...” 201. The Nadeevsky Monastery, as well as another convent nearby, the Bogolyubsky Monastery 202, were formally closed by the authorities in 1919, but the actual liquidation of the monastery dragged on until 1923. Unfortunately, the documents testifying to this (“Correspondence on the liquidation of the Bogolyubovsky and Nadeevsky monasteries (1919–1923)”; GAKO, f. R-2150, op. 2, d. 46a) were lost in 1982 in a fire in the Kostroma archival storage. However, individual surviving documents allow us to present a picture of the gradual destruction of the monastery. By the decision of the board of the Makaryevsky district land department on July 7, 1919, “it was proposed to organize agricultural collectives on the lands of the former Nadeevsky and Bogolyubsky monasteries” 203. However, on November 6, 1919, the head of the land management subdepartment of the Makaryevsky district land department, I. I. Zaitsev, reported at a meeting of the department’s board: “During a tour of the volosts of the Slovinsky district, it was discovered that the lands of the Bogolyubsky and Nadeevsky monasteries were used this year incorrectly and in disagreement with the decree on the separation of church and state” 204 ​​- that is, the monastics remained the actual owners. The board of the department decided: “The above-mentioned report of Comrade Zaitsev is to be put up for discussion by the district executive committee with a request to carry out an investigation into the above-mentioned case and to bring those responsible for the said omission to justice at the revolutionary tribunal, expressing the wish that agricultural artels or communes be necessarily organized on the lands of the Bogolyubsky and Nadeevsky monasteries. If it is impossible to organize collective farms, the lands of these monasteries should be used with funds from the district department of agriculture, by organizing Soviet farms, according to Art. 31 Regulations on socialist land management" 205. As a result of the measures taken, the Voskhod state farm was located on the territory of the Nadeevsky Monastery; the owner of the monastery buildings and its lands was the district executive committee 206. However, the nuns of the monastery remained to live in Nadeevo, and services continued in the churches of the monastery. The campaign launched by the state to confiscate church valuables in 1922 did not bypass the Nadeevskaya hermitage (although, as it turned out, there was practically nothing to confiscate there; the nuns even managed to obtain permission to replace the silver Eucharistic set with an equivalent amount of scrap silver): “Protocol. July 26, 1922, the community of believers of the Nikolo-Nadeevsky Monastery of the Slovinsky volost presented the following church values ​​to the Makaryevsky Financial Department, subject to confiscation, according to additional instructions from the center. 1) Setting from a silver altar cross – 65 gold coins. 2) Silver ladle for warmth – 16 gold coins. 3) Instead of a silver chalice with instruments - silver in items, coins and scrap - 2 pounds [pounds] 10 z(lotnikov). Total 2 pounds [pounds] 91 gold coins. This is what this protocol is about. Manager Financial department (signature). Commissioner of the community of believers Sokolov" 207. Some of the nuns of the monastery remained in Nadeevo at least until November 1923; An interesting document speaks about this - “List of persons who do not have the right to elect and be elected to the village and volost Council, in accordance with the Constitution and instructions for elections, Slovinsky volost of Makaryevsky district, Ivanovo-Voznesensk province. Compiled on the 13th day of November, 1923” (Makaryevsky district in 1922 moved from the Kostroma province to the Ivanovo-Voznesensk province formed in 1918). It lists (by secular names): “Bezradnova App[olinaria] 70 years old, Punegova Ksenia 60 years old, Sokolova Feoktista 50 years old, Skvortsova Evpraksiya 70 years old, Ovchinnikova Yulia 35 years old, Leshukova Ulyana 30 years old, Trusova Anna 25 years old, Tyunysheva Maria 20 years old, Bolshakova Vera 19 years old, Anna Lapshina 18 years old,” and in the columns of the list “What was he doing before the February Revolution” and “What is he doing now” it is succinctly noted: “nuns” 208 . This list also mentions the clergy of the Mother of God Church in the village of Slovinka: the 33-year-old priest Nikolai Sokolov, already known to us, and the 45-year-old priest Pavel Promptov 209. However, in the “List of persons who do not have the right to elect and be elected in the Slovinsky volost dated February 8, 1925,” there are no names of any of the former sisters of the monastery (apparently, they had already been evicted by that time) 210. Along with the liquidation of the monastery, believers expected the closure of the church in Slovinka (fortunately, it did not come to this). The representative of the Ivanovo provincial department of the OGPU for the Makaryevsky district, Chekalev, reported to the executive secretary of the Makaryevsky district committee of the RCP (b): “On March 25 of this [1923] year (...) the priest of the village of Slovinki, Pavel Nikolaevich Prontov [as in the text - A.A.], after the end of the mass in the church, a sermon was preached, where he said that soon, that is, on One of these days we will have to serve the last prayer service to the queen of heaven and the savior [as in the text - A. A.], and then instead of services and prayer services there will be lectures" 211 ... The closure of the monastery caused a negative reaction from local residents; This is evidenced by the “Act on the inspection of the work and condition of the Slovinsky cell of the RCP (b)”, drawn up in 1925 by the instructor of the organizational department of the Makaryevsky district committee of the RCP (b) B. A. Kolychkov: “The views of the peasant population on the state farm from the words of the manager and worker are so far unsatisfactory, not because of the very state of the state farm’s work, but due to the fact that the state farm is located in a former convent, under which the monastery is sealed. But the peasant population, especially the elderly, have a desire and urge to close down the state farm and open a monastery. (...) And in the future, there were supposedly rumors among Christians that (...) the monastery would be recaptured” 212. The new owners, as stated in the same “Act,” treated the former monastery property with mismanagement: “At the state farm there was a two-story building, a former monks’ dining room, in good material condition and large in size. But at the insistence of the VIC [volost executive committee] and the permission of the PEC [county executive committee] in the fall of 24, the top was broken on the backgammon in the village. Slovinka 213 . Some of the materials have been taken away, while most of the other materials are lying around. All the material is in disarray, which proves the negligent attitude towards such things on the part of the VIC, that during the indicated period they could not be transported to the site, and, on the other hand, such a good building of the lower stone floor, not covered with anything, is poured with rain, which is why mold and rot appear” 214. Even after the expulsion of the nuns, the state farm could not boast of success in its development. The “Report on the work of the Makaryevsky district land administration [UZU] for the months of October, November and December 1925 in the Makaryevsky PEC” states: “The UZU is under the jurisdiction of one state farm “Voskhod”, which does not have a large agricultural impact on the surrounding population, because it is self-sustaining and it is not possible to expand the work” 215. In the twenties and subsequent years, the Assumption Church, Trinity Cathedral and bell tower were destroyed in the Nadeevskaya Hermitage; in the building of the former fraternal building (now also completely destroyed) there was a state farm dairy plant 216. To date, all that remains of the Nadeevskaya Hermitage are two low hills in a clearing in the middle of the forest - on the sites of former churches. The fate of the main shrine of the monastery, the miraculous image of St. Nicholas, and the personal belongings of Elder Timon are unknown: the iron belt, the patristic works he copied and the liturgical sequences. Some of the images from the iconostasis of the Trinity Cathedral were transferred by local residents to the Mother of God Church in the village of Slovinka; Some of these icons are now in the Kostroma Epiphany-Anastasia Cathedral. A sad fate befell the Gorodets Monastery of the Mother of God-Theodore in the 20th century, the builder of which the Monk Timon was at the beginning of the 19th century. “The monastery was dying gradually. At first, local security officers coveted the monastery furniture and took it away. And only then they began to throw bells from churches and bell towers. (...) The bell tower, having lost the voice of God - the bells, began to work as a water pump. But even in this rank she irritated the Bolsheviks. That's why they destroyed her, such a beauty. (...) [Now] only two rebuilt buildings remain from all the antiquity and splendor of [the monastery]: the abbot’s and brethren’s cells have been turned into a hospital, and the refectory building with the Church of St. Panteleimon has been turned into a post office” 217. Evidence of the veneration of St. Timon in the 20th century After the destruction of the Nadeevskaya Hermitage, a place of pilgrimage for admirers of the saint, along with his grave, became the Nikolsky spring near the village of Panovo, dug out and consecrated by the Monk Timon. There is written evidence of healings that took place at the source or after drinking the water taken here, from the thirties of the 20th century to our time. We present here (with some abbreviations) three of them. “The well, which is located near the village of Panovo, in our village was called the source of the great Saint Nicholas the Pleasant and they said that it was dug by Saint Father Timon. ...When my granddaughter had a son, my great-grandson, she gave birth to him at seven months, premature. And everything would be fine, but there is no speech, I didn’t even pronounce “mother” syllable by syllable. When we went to the well from the church [Vvedensky Cathedral in Galich], I took it with me. And immediately after arriving in Galich, my great-grandson began to speak. I really respect this well. Father Timon, who dug it, was a very strong prayer book, which is why this well helps. I say with great confidence: I will be 80 years old on September 30 [record made in 2002 – A. A.], I owe this bright light.” “After undergoing three complex operations at the oncology clinic, I, very sick and weak, heard from the parishioners [of the Vvedensky Cathedral] that they were going to pray at the holy spring of St. Nicholas the Pleasant and Father Timon, and asked my sister to take me there. They carried me onto the bus in their arms. At the source I prayed earnestly with tears. They undressed me, poured some holy water on me, and they brought me a lot of water home. I ordered my clothes to be left there and said: “I will die, and you will remember Claudia.” But after the trip I felt better. And the next year I went on my own, without outside help.” “Together with the parishioners of the Church of the Entry of the Blessed Virgin Mary, I went on a pilgrimage to the village of Slovinka to pray to the Smolensk Icon of the Mother of God - this was August 10. Before this trip to holy places, I had never been anywhere. My legs hurt a lot, I decided to go. The holy well of Father Timon is located in a secluded place in the forest, but a thorny, that is, trodden, path leads to it, and the approach to the source was very viscous and muddy. After serving a prayer service at the source, we drank water, took it home, and then doused ourselves with this holy water. But as soon as I stepped into this viscous mud at the source, it was as if a current ran through my legs. Although the water was icy, I was very hot. After the first trip to the source, I felt relief in my legs. Then I went every year, and my legs stopped hurting. And before that, I went to sanatoriums six times, and to no avail” 218. There is a pious tradition of visiting the spring of St. Timon on the day of celebration in honor of the Smolensk Icon of the Mother of God - July 28 / August 10 - the locally revered miraculous image of Which (called Slovinsky) is located in the Mother of God Church in the village of Slovinka 219. Under the care of the Galich deanery of the Kostroma diocese, a wooden chapel was erected over the source. You can always see a lot of tied ribbons on the bushes surrounding the chapel. This is due to a long-standing local custom: everyone who has received healing from ailments while visiting a spring or after drinking water taken from it must return here and leave a ribbon in memory of God’s gracious help given to him. The discovery of the holy relics of St. Timon and their examination In August 2003, the Galich archaeological expedition (led by senior lecturer at the Orthodox St. Tikhon’s Theological Institute, Candidate of Historical Sciences A.G. Avdeev), while examining fragments of the walls and foundation of the Assumption Church of the Nadeevskaya Hermitage, discovered a crypt - the burial place of St. Timon, where his holy relics rested. The report from the leaders of the expedition, submitted to the Synodal Commission for the Canonization of Saints, stated: “When clearing the walls of the Assumption Church, next to its altar (between the Trinity and Assumption churches), a pile of stones was discovered, going down the hillside to the southwest. While dismantling the rubble in its upper part, the expedition discovered individual fragments of human bones and cast iron parts of the chapel. When the rubble was completely removed, the upper part of the brick crypt measuring 2.40 x 3.80 m was revealed. In the filling of the crypt there were fragmented remains scattered throughout the entire area of ​​the crypt. They belonged to a man of advanced years, tall and powerfully built. A bronze pectoral cross was also discovered; the monastic affiliation of the burial is evidenced by the paraman found at the bottom of the crypt (both the cross and the paraman can be confidently dated to the second half of the 18th - early 19th centuries). When interviewing old-timers from the nearby village of Panovo, it turned out that the open crypt was the burial place of Elder Timon Nadeevsky. This is also evidenced by the fragments of a cast-iron chapel discovered here, which from the beginning of the 20th century stood above the burial place of the elder. According to the stories of local residents, the Nikolo-Nadeevskaya Hermitage was closed after the 1917 revolution and turned into a dairy farm. After the Great Patriotic War, the monastery necropolis was desecrated and looted. According to the testimony of a local resident - one of the participants in this act - the earth from the graves was raked with a bulldozer, and then the burials were dug up in search of gold allegedly hidden in them. At the same time, the burial of Elder Timon, which we examined, was also pointed out. Due to the fact that the grave had already been opened once, and numerous – including very recent – ​​traces of the activities of the so-called “black archaeologists” were discovered in the desert, the possibility of further desecration of the remains of the Nadeevsky elder seemed more than real. To prevent this, on August 17, 2003, the remains of Elder Timon and his remaining personal belongings - a monastic paraman and a pectoral cross - were transferred to the Epiphany-Anastasia Cathedral in the city of Kostroma" 220 . A memorial cross is now erected above the saint’s crypt in the Nadeevskaya Hermitage. It is remarkable that the ditch dug by the monk has survived to this day. “The ditch is clearly visible on three sides, except the southwestern side. There is a lot of brick in the ditch itself (apparently, it was lined with bricks or a monastery fence was located immediately behind the ditch). Along its entire length, the ditch is heavily overgrown with vegetation, but can be visually traced quite clearly” 221 . On the left is the pectoral cross of St. Timon (with traces of enamel), on the right is the elder’s paraman (after restoration carried out in 2003). Photo from 2004 Considering that in the post-war years the resting place of St. Timon was subjected to an autopsy, the hierarchy of the Kostroma diocese considered it necessary to transfer the discovered remains of the elder for medical and forensic research to the Russian Center for Forensic Medical Examination of the Ministry of Health of the Russian Federation (of course, such a practice is now required in all such cases). As a result of the work competently and scrupulously carried out by the head of the center’s Personal Identification Department, Honored Doctor of the Russian Federation, Doctor of Medical Sciences, Professor V.N. Zvyagin, a report was drawn up, ending with the following conclusion: “The results of a medical and forensic study and an analysis of the portrait of Hieromonk Timon, taking into account hagiographic data and the results of archaeological research, taken together, indicate that the remains belong to Hieromonk Timon, the restorer of the Nadeevsk hermitage, who died in 1840 at the 74th year of his life” 222. Glorification of St. Timon among the locally revered saints of the Kostroma diocese The ongoing veneration of Elder Timon within the Kostroma diocese and the materials collected by the diocesan commission for the canonization of saints made it possible to submit the question of the possibility of glorifying the Nadeevsky ascetic among the locally revered saints of the Kostroma region for consideration by the church authorities. The positive resolution of this issue by the Synodal Commission for the Canonization of Saints of the Russian Orthodox Church was completed in the Determination of His Holiness Patriarch Alexy II of Moscow and All Russia dated December 24, 2003: “Decree of Patriarch of Moscow and All Rus' Alexy II on the canonization of St. Timon, Elder Nadeevsky (1766–1840) In the name of the Father, and the Son, and the Holy Spirit! For more than a century and a half, the believers of the Kostroma region have reverently preserved the memory of the life and senile service of Hieromonk Timon, a hermit-dweller and renovator of the Nikolskaya Nadeevsk Hermitage of the Kostroma Diocese, a student and spiritual friend of the great ascetic and man of prayer - St. Seraphim, the Wonderworker of Sarov, whose centenary anniversary of his glorification as a saint we celebrate in 2003. Having begun his service to the Church of Christ in the rank of deacon in Nizhny Novgorod and, after the death of his wife, embarking on the path of ascetic life, Deacon Tikhon - the future Elder Timon - was invariably guided by the spiritual instructions of the Monk Seraphim. With the blessing of the Sarov Elder, he entered the brethren of the Ascension Pechersk Monastery of Nizhny Novgorod, and then, having taken monastic vows, headed the Mother of God-Feodorovskaya Gorodets Monastery - which was the location of the great shrine of the Kostroma region and all of Orthodox Russia, the miraculous Feodorovskaya Icon of the Mother of God, until the sorrowful time of foreign invasion in the 13th century. With the blessing of St. Seraphim, Hieromonk Timon retired to the Nadeevsky forests and there he remained in the feat of desert living, combined with unceasing prayer and monastic labors. But a city standing on the top of a mountain cannot hide (Matt. 5:14); these Gospel words were fulfilled on Elder Timon, as well as on his spiritual mentor, the Venerable Seraphim of Sarov. After six years of desert silence, the Lord, by His appearance, called Hieromonk Timon to a new feat - the re-creation of monastic life in the Nikolskaya Nadeevskaya hermitage. At the last meeting of Father Timon with the Monk Seraphim, the Elder of Sarov spiritually strengthened his disciple in the upcoming labors and admonished him with the words: “This, Father Timon, this, this wheat given to you everywhere. This one is on the good ground, this one is on the sand, this one is on the stones, this one is on the path, this one is also in the thorns; somewhere, everything will vegetate and grow and bear fruit, although not soon.” The Lord endowed Hieromonk Timon with the grace-filled gifts of clairvoyance, miracles and healings - many cases of manifestations of which were recorded by contemporaries and have survived to this day. Having traveled a long path of pious ascetic life, Elder Timon reposed in the Lord in 1840 - at the time predicted for him by the Monk Seraphim. The dying words of the ascetic addressed to the monks of the monastery serve as an example of spiritual edification for all of us: “With undoubted faith in Divine providence, through a self-controlled, peace-loving life, vigilant prayer, fervent prayer, constant patience, unfeigned contrition, walk steadily, pave your way to eternity, our homeland is in heaven beyond the grave; forgive me everyone, I pray for the Lord’s sake.” The Synodal Commission for the Canonization of Saints, having examined the pious life and pastoral service of Hieromonk Timon, filled with true humility, obedience, gracious insight and miracles both during life and after death, the continuous popular veneration of the righteous man, who was a true friend, interlocutor and disciple of the Venerable Seraphim of Sarov, found no obstacles to his glorification in the ranks of the saints as locally venerated saint of the Kostroma diocese. 1. To number Hieromonk Timon, Elder Nadeevsky, among the locally revered saints of the Kostroma diocese. 2. The venerable remains of Hieromonk Timon, now located in the Epiphany-Anastasia Cathedral in the city of Kostroma, are called holy relics and given due veneration. 3. The name of St. Timon, Elder of Nadeevsky, is included in the Cathedral of Kostroma Saints (January 23 / February 5), and the memory is celebrated on the day of his death - January 21 / February 3. 4. After the day of glorification, perform the service for the newly glorified hieromonk Timon in the general order of the venerables and bless the preparation of a special service. 5. To write icons for veneration to the newly glorified Hieromonk Timon, Elder Nadeevsky, according to the definition of the VII Ecumenical Council. 6. To publish the life of Hieromonk Timon for the edification of the children of the church in piety. 7. This Definition of Ours is to be brought to the attention of clergy and believers of Orthodox parishes and monasteries in the city of Kostroma and the Kostroma diocese. Through the intercession and prayers of St. Timon, Elder of Nadeevsky, may the Lord strengthen the faith of Orthodox Christians and bestow upon them His blessing. Alexy, Patriarch of Moscow and All Rus' » 223. In accordance with the blessing of the Primate of the Russian Orthodox Church, the glorification of St. Timon, Elder of Nadeevsky, among the locally revered saints of the Kostroma diocese took place on December 25, 2003 in the Epiphany-Anastasia Cathedral of the city of Kostroma. During the Divine Liturgy, which was celebrated by the author of the book, Archbishop Kirill of Yaroslavl and Rostov and Bishop Justinian of Tiraspol and Dubossary, after the announcement of the Determination of His Holiness the Patriarch, while singing the troparion to St. Timon, the archpastors overshadowed the worshipers with an icon of the newly glorified saint. The entire clergy of the Kostroma diocese and numerous believers were present at the service. At the end of the liturgy, the participants in the celebration venerated the holy relics of St. Timon, the shrine with which is now located near the icon case with the Feodorovskaya icon of the Most Holy Theotokos. Reliquary with the holy relics of St. Timon in the Kostroma Epiphany-Anastasia Cathedral. Photo from 2003 On February 5, 2004, on the day of the celebration of the Council of the Kostroma Saints, the main shrine of the Kostroma region - the miraculous Feodorovskaya Icon of the Mother of God - was moved to Nizhny Novgorod; until March 25, she was in the Ascension Pechersk Monastery, where the monastic path of St. Timon began. Together with the icon, a particle of the relics of the Nadeevsky elder arrived in Nizhny Novgorod, and on February 6, during the Divine Liturgy, it was donated to the monastery along with the icon of the newly glorified saint. Concluding the story about the life and exploits of St. Timon, I would like to express the hope that, by the grace of God, the time will come for a new recreation of the Nadeevsk Hermitage - in the words of the saint himself, “a place of pious labors and peace of great and many ascetics,” among whom the name of Elder Timon, a disciple of St. Seraphim of Sarov, shone. Days of remembrance of St. Timon, Elder of Nadeevsky Resignation to the Lord - January 21 / February 3. Cathedral of Kostroma Saints - January 23 / February 5. Like a shining star / you shone within the boundaries of the land of Kostroma, / our Reverend Father Timone, / following the behest of the Venerable Seraphim of Sarov, / you labored in the Nadeevskaya Hermitage with the feat of vigil, fasting and prayer, / you brought many monks and those in the world to Christ, / now with the saints at the Throne You remain God's. / Pray to Christ the Giver of Life / for all who call upon your name with faith. Reverend Father Timone, / praise and adornment of the land of Kostroma, / from your youth you loved Christ God, / walking the earthly path evangelically, / you were honored with the Heavenly Fatherland. / Now pray to the All-Merciful Lord / for our souls to be saved. Prayer to St. Timon, Elder of Nadeevsky O reverence and God-bearing Father Timon, wondrous builder and beautifier of the Nadeevsky monastery, glorious miracle worker of the Kostroma land! You, who from a young age were called by God's Providence to spiritual asceticism, have been childishly thinking about pleasing the Lord God and our Savior Jesus Christ. Having been a diligent student and pupil, you laid down the God-wise instructions of shepherds, church teachers and reverend fathers in your heart without laziness. When the Lord called you to serve the Church of His Saints, by God’s permission you experienced many worldly sorrows and everyday worries. For this reason, the Humane-loving God gave great consolation to your spirit when He honored you to receive the rank of angel. Having been tempted in the same way, now help us, who are tempted by the sorrows and illnesses of this temporary life. You, who received spiritual instruction from the great ascetic of the Russian land, our venerable and God-bearing father Seraphim, the wonderworker of Sarov and all Russia, have taught many faithful children to salvation. Guide our path too, the weak and sinners, who are now far removed from salvation. Even in your earthly life, you were rewarded with miraculous visions of the holy saints of God, and now you pray with the Most Pure Mother of God and with all the patron saints of the Kostroma region before the Throne of God. Ask us from the Greatly Gifted God for forgiveness of sins and merciful forgiveness at the Last Judgment. Pray, O reverend and God-bearing Father Timon, that the Lord may have mercy on our country, may he enlighten its inhabitants with the light of His Holy Gospel and establish His Holy Church until the end of the century. Amen. Appendix 1. Charter of 1664 on the lands and lands of the Nadeevskaya Hermitage (fragment) A copy of this charter was preserved in the archival papers of the Trinity Krivoezersk Hermitage. The text is reproduced from a copy, with partial preservation of its spelling features. Summer 7172 [1664] November on (...) day according to the Sovereign, Tsarev and Grand Duke Alexy Mikhailovich of All Great and Little and White Russia, Autocrat Decree and according to a letter from the Local Order signed by clerk Grigory Karaulov and according to the mandated memory of the governor Ivan Semenovich Gotovtsov, Galitskaya Square the clerk Vaska Ievlev refused in the Kostroma district in the Kuskaya volost Pleskie tithes to the Nadeev hermitage of the church of St. Nicholas the Wonderworker and the Reverend Father Macarius of Unzhensk the Wonderworker, which is on the river on Nemda, church land: Nadeev's place on both sides of the Nemda river there are 224 and ramenya 225, on the Shuya river and stubble and fish I fish, and in them there are fifteen acres of arable land in the field and twice the same, and overgrown with fallow forest, fifty in the field and twice the same, and in the middle of them, with mowing on both sides of the Nemdy River up from the Sanbylovka River across the river along Nemda, ten kopecks of hay 226, behind the belt and on the side of the river for three miles, and along the river along Shuya, stubble and fishing on both sides of the Unzhensky roads, twenty-five kopecks of hay, along the Shuya River, eight miles long, and in the same Nadeevka desert, Nadeevka takes church land against the middle field on the loan Nadeevka has four courtyard stoves, and eight dessiatines in the field are overgrown with fallow land and forest, and twice the same, and the surface forest between the Nadeevka desert and the loan Nadeevka, besides, the middle field is two versts, and across one and a half versts, and in them there are twenty-eight dessiatines of arable land, and in total there are fifty-six quarters in the field, and for that reason twice as much. This extract from the refuse books has been given henceforth for the owned land and lands. The authentic extract has a hand attached to it: The refusenik of Galitskaya Square, clerk Vaska Ivlev, had his hand attached to this extract. State Archive of the Ivanovo Region, f. 893, op. 1, d. 233, l. 20 Appendix 2. Evidence of the Nikolo-Nadeevskaya Hermitage in documents from the twenties of the 18th century The materials below are extracted from the “Description of documents and files stored in the archives of the Holy Governing Synod,” volume IV. This description first gives the title of the case, and then briefly outlines its contents. Case No. 238/68, May 17, 1724. At the request of Abbot Joasaph and the brethren of the Slovenian monastery, in the Kaduevskaya siege, Kostroma district, to add the Nikolaevskaya Nadeina and Preobrazhenskaya desert to their monastery, in Bulin. The Slovenian monastery had 15 monks, the Nikolaevskaya Monastery - four, and the Preobrazhenskaya Monastery - five. Both deserts owned neither the land, nor the peasants, nor the bobyl households, “but were saturated with themselves.” The Moscow Synodal Chancellery 227 believed to attribute these hermitages to the Slovenian monastery, but there is no definition of the Holy Synod in the case. Description of documents and files stored in the archives of the Holy Governing Synod, volume IV (1724), St. Petersburg, 1880, stb. 236. Case No. 243/448, May 12, 1724 – October 29, 1725. According to the report of the Moscow Synodal Chancellery about the addition to the Kostroma Trinity Ipatiev Monastery of the less-brotherly: Trinity Sypanov and Annunciation monasteries and the desert: Rozhdestvenskaya, in the Kineshma district, Pakhomievskaya and Preobrazhenskaya, in the Galichsky district, Ilyinskaya-Yablonnaya, Nikolaevskaya, Nikolaevskaya in Nadeina, Voskresenskaya in Gaezikovo, Slovenska on the Tom River and Andreyanova. According to the report of the Synodal Chancellery about the addition of the above-mentioned monasteries to the Ipatiev Monastery, there was no resolution of the Holy Synod due to the lack of information about the number of monastics in those monasteries, or about their lands and peasants. On October 22, 1725, Archimandrite Serapion of the Ipatiev Monastery again petitioned the Synod to add to his monastery two of the designated deserts - Rozhdestvenskaya, in Kineshma district, and Blagoveshchenskaya - in Galich, explaining that the other indicated monasteries assigned to the Ipatiev Monastery by the verdict of the Moscow Synodal Chancellery were abolished by him, with the exception of one Sypanov monastery. When and on what basis such a verdict was made in the Moscow Synodal Chancellery is not clear from the case file. Serapion's case is not resolved. Description of documents and files stored in the archives of the Holy Governing Synod, volume IV (1724), St. Petersburg, 1880, stb. 239–240. Of the monasteries mentioned above, in addition to Nadeevskaya, at least two more hermitages - Slovenskaya (more precisely, Slovinskaya Bogoroditskaya or Novo-Slovinskaya Bogoroditsa-Odigitriev) and Ilyinskaya Yablonnaya - were still not abolished. As I.V. Bazhenov points out, around 1744 the Slovinsky monastery had 107 peasant souls and only with the establishment of states in 1764 was converted into a parish church 228, and the Ilyinskaya Apple Hermitage (where only two inhabitants lived in 1753) also existed until 1764 229. Of interest is the report of the chancellery to the Synod (1724), which has survived to this day (the text is given with partial preservation of spelling features). 1724 Mayan 12th day. A donation from the Moscow Synodal Office about the attribution to the Kostroma district of the Kaduevskaya siege of the Kuskaya volost to the Slovenian monastery, the Nikolaev hermitage, which is said to be Nadeina, the Transfiguration in Bulin. (...) In the appendix of the Spiritual Regulations on monasteries, it is written that where there are few brethren, it is necessary to bring them into one monastery, where only enough, as much as they can feed themselves, both out of necessity, but at least thirty brethren will, for the sake of better reverence, be a small brotherhood. as empty, and he does not assign lay priests and deacons in the monasteries of men from here, and the remaining monastery churches in the parish, and it is not cheap to give that monastic land to the priest and the clergy, and the rest, everything that is to be attributed to the same monastery, will be transferred to the brethren. And last February 28 of this year, 724, a report was written to the office of our department in the Kostroma district of the Kaduevskaya fence of the Kuskaya volost of the Slovenian monastery of the abbot Joasaph and the brethren, in this Slovenian monastery there are fifteen monks for the brethren, and near this Slovenian monastery, three miles away, there is a desert Nikolaevskaya is known as Nadeina and there are four monks in it. Yes, there is another desert of the Transfiguration of the Lord, which is called in Bulina, ten miles away from this Slovenian monastery, there are five monks in it, and beyond these two deserts there are no peasant and peasant households, and these monks have their food from themselves, and these deserts are not assigned to any staid monasteries to this day. And that His Imperial Majesty, by decree and the Holy Governing Synod, after considering the above-mentioned Nikolskaya and Preobrazhenskaya hermitages, was ordered to be assigned to their Slovenian monastery and the monks to be transferred to the same monastery for common cohabitation. And according to the information in the Monastic Order on the mortgage books of the last “706” year, in the Kostroma district the mentioned Nikolskaya and Preobrazhenskaya hermitages are not written, and it is also unknown in this Monastic Order that monks are found separately in those hermitages and with what income they earn their livelihood. The office of our department does not dare to assign these hermitages, Nikolskaya and Preobrazhenskaya, to the Slovenian monastery, without the decree of Your Holiness, and in the opinion of our office, these hermitages, according to the Spiritual Regulations, should be attributed to the Slovenian monastery, since according to the salary books in the Monastery order, these hermitages and no income are counted. Because the Holy Governing Synod deigns it. (...) Russian State Historical Archive, f. 796, op. 5, no. 238, pp. title, 1–1 vol. Appendix 3. Documentary materials about the repair of the wooden St. Nicholas Church and the general condition of the Nadeevskaya Hermitage in 1816 The texts of the decrees are printed from copies preserved in the archives of the Krivoezersk Hermitage. Decree of His Imperial Majesty the Autocrat of All Russia from the Kostroma Spiritual Consistory of the Trinity Krivoyezersk Hermitage to the builder Hieromonk Theodosius. On the 27th day of January 1816, you, the builder, asked for the assignment of the Nadeevskaya hermitage to the priest John, due to his old age and decrepitude, to your monastery, and for permission to repair and improve the church in this Nadeevskaya hermitage. On which petition the resolution of His Eminence 230 prescribed: “The Nadeevsky priest is extremely weak and old, so that he can hardly send the services; as for the church, due to his neglect it has been completely abandoned, and the forest belonging to this church has been mostly stolen and sold by strangers. Why should he be dismissed from his post, sent to the Krivoyezersk Hermitage, so that he could live there and not be left without food; In his place, I ask the father of the builder to send someone from his monastery from among the white priests to serve and correct the parish’s needs. As for the church, I entrust it to the father of the builder to look after it, as well as the forest and all the church land, so that theft and theft is stopped, which should be prescribed to whomever.” And for this purpose, by decree of His Imperial Majesty, the Consistory determined: with the writing down of the resolution of His Eminence for its due execution, to send to you, the builder of the Krivoyezersk Hermitage, a decree, and this is sent, and about the dismissal of the priest, the same decree was sent to the dean. January 27, 1816. State Archive of the Ivanovo Region, f. 893, op. 1, no. 233, pp. 15–15 vol. Decree of His Imperial Majesty the Autocrat of All Russia from the Kostroma Spiritual Consistory of the Trinity Krivoyezersk Hermitage to the builder father, Hieromonk Theodosius. This February 29th day, sent to His Eminence Sergius, Bishop of Kostroma and Galich and Cavalier, you, the builder, petitioned for permission in the church of the Nadeeva Hermitage, as if capable of repair, to re-paint the floor, make an iconostasis and build a throne, and to include three villages in this church due to its small congregation: Lyzhino, (unintelligible) and Turovo from the Novoslovinskaya Hermitage 231. On which petition the resolution of His Eminence prescribed: “In the Nadeevskaya Church, it is allowed to re-paint the floor, make an iconostasis, arrange the Holy Altar, and also make other necessary corrections. As for the movement of parishioners, the father builder has a special request for this: this is what he should be ordered to do by decree.” And for this purpose, by decree of His Imperial Majesty, the consistory determined: with the writing down of the resolution of His Eminence for the due execution thereof, to send to you, the father of the builder, a decree, and this is sent on February 29, 1816. f. 893, op. 1, no. 233, pp. 16–16 rev. This September 23rd, submitted to His Eminence Sergius, Bishop of Kostroma and Galich and Cavalier, you, father builder, reported that in the Nadeeva Hermitage you have repaired the St. Nicholas Church, for which adjustment of the amount you have spent more than a thousand rubles from the Trinity Krivoezersk Hermitage. On which report the resolution of His Eminence prescribed: “Take it as news, keep it for reference where it should be; and to the father builder for taking care of the church, to express my gratitude in writing.” And for this purpose, by decree of His Imperial Majesty, the consistory determined: on the expression of His Eminence to you, the builder father, for the care of the church of gratitude, to send to you, the builder father, a decree, and this is sent on September 25, 1816. f. 893, op. 1, d. 233, l. 18 Appendix 4. Descriptions of churches, buildings and property of the Nadeevsk Hermitage in documents of 1832–1838 An inventory made in the Nikolaevskaya Nadeevskaya hermitage by the builder Hieromonk Macarius and his brethren on April 1832 (...) day. (...) A warm wooden church in the name of St. Nicholas the Wonderworker, covered with planks and rocks 232 and upholstered with planks; on which the head is covered with wooden scales; a wooden cross is upholstered with tin, around the neck there are four brands, which depict: on the eastern side the Venerable Macarius of Unzhensk the Wonderworker; from the south, the Transfiguration of the Lord; from the west, Nicholas the Wonderworker; and on the north side the Ascension of the Lord. There are two entrances to it: from the north and the other from the west, at which there are two large porches, with awnings, covered with planks on the rock. Inside the church, the floor is wooden, the walls are plastered and painted, the ceiling of the church depicts the Fatherland 233 with seven angels and surrounding cherubs, and nine ranks of angels are depicted on the walls. (...) A newly built stone three-altar church with the same bell tower, according to the approved plan and facade by His Eminence Paul, Bishop of Kostroma and Galich and Cavalier. The bell tower is wooden, covered with planks, the head on it is wooden, scaly, the cross is wooden, upholstered with tin, and is in extreme disrepair, which is why it leaned toward the midday side, there are 6 bells on it: one weighs 9 poods 28 pounds, the other five weigh unknown. (Note in the margin: “Due to dilapidation, it was used for firing church bricks.”) The Holy Gate barely looks like it from antiquity. On the south-eastern side, at the corner, there are wooden cells, they have brick ovens, with a storage closet, there is a mezzanine on them, there are windows on both sides, covered with planks and rocks, the roof is painted with red oil paint, there are abbots' cells inside. (Note in the margin regarding the holy gates and cells: “Used for firing bricks”). (...) On the southwest corner there is a wooden building for receiving pilgrims, it has brick ovens, with a closet, covered with planks, with a mezzanine, and windows on both sides. Between the abbot's cells with the southwestern and fraternal refectory on the eastern side there is a fence and a lattice fence. On the north side there is a wooden one-story building of fraternal cells with 4 chambers and 2 warm corridors, it contains brick ovens, and is roofed with planks on the rock. Well with a wooden frame. On the north-eastern corner there is a fraternal meal with a wooden cellar, they have brick ovens, and the third is for the cauldron with a cast-iron cauldron, at the top there is a light room covered with planks and rock. Outside the monastery, a cattle yard, in which there are two huts, a lighthouse and an entrance from the back, is covered with planks and rocks, and there are 3 monastery horses; cattle - 11 cows, 2 heifers and one bull and another small bull, a total of 15 cattle. A grain barn covered with planks and rock. The fraternal bathhouse is covered with planks and rocks. In the forest on the Shuya River there is a hut with only one stove. (...) f. 893, op. 1, no. 194, pp. 15–23 vol. Inventory of the Nikolaevskaya Nadeevskaya Hermitage of newly arrived church items, made during the consecration of the Church of the Dormition of the Mother of God in 1838 (...). Stone bell tower with two upper spans, spire and cross upholstered f. 893, op. 1, d. 194, l. 28 An inventory of the Kostroma diocese of the Nikolaevskaya Nadeevsk Hermitage, the church, both the building, the iconostasis, the sacristy, books, and all church utensils and property, made in 1838 by its ruler and the brethren. Assumption of the Blessed Virgin Mary Church in the Nikolaevskaya Nadeevskaya Hermitage, built in 1837, with a stone quadrangular building, one-story, with five domes, with a refectory, and in it there are chapels on the south side of St. Nicholas and on the north side - St. Macarius of Unzhensk, the wonderworkers; with a porch and a bell tower with two upper bays. Like the holy altar, the actual church dome and dome are covered with sheet iron on wood and painted with green paint in oil. And the refectory is covered along the wooden rafters with the same sheet iron, and on the bell tower above the eaves there are ebbs, with the same sheet iron, and painted with black oil paint. The crosses on the domes, and on three altars there are small domes, and on the bell tower the spire with the dome are covered with Agletsk tin on wood. There are four windows in the altar, in the real church there are four below and two above in the semi-circular pediments, in the aisles with the refectory there are seven and the porch - four. (...) The exterior of the church, the refectory and the porch was decorated with tickling work, and the bell tower was covered with red paint. (...) Books in sheets: Gospel with teachings for holidays; Evangelist; Church Charter; One copy of the octagonal voices in two books; There is also one copy of Octoechos in two books; Menas of menstruation twelve books; another Mena of menstruation, eleven books in gold edge, lined with red morocco; There is only one festive menaion; Menaeus has two common books; The following psalms are three; There are two apostles; daily teachings alone; Minei-Chetiy in four books, one copy; Prologue in four books, one copy; Three-part prologue for the March quarter - one book; There is one breviary; Lenten Triodion in two books, one copy; Triodion colored one book; Ephraim the Syrian one book; Patericon of Pechersk one book; Bible in sheet Catherine one book; Helmsman in two parts - one copy. Quarter sheet: Irmologists five books; There is one book about the offices of elders; services to Nicholas the Wonderworker three books; a book of thanksgiving songs; service books three books; little books called highly solemn days - four; one book of court music; Octoechos of musical singing two books; holidays sheet music one book; St. Demetrius [Rostov] teachings 2nd and 3rd parts - two books; John Climacus one book; the alphabet of the initial teaching of simple musical singing one book; book service to the Dormition of the Mother of God, one in parchment; three books - 1st service to the Feodorovskaya Mother of God, 2nd to Demetrius of Rostov, 3rd for Holy Easter, paper bound; a book of prayer rites, written in semi-charter from the [breviary] of Peter Mogila - one. In the 8th part of the sheet: the Gospel and the Apostle in the Slavic and Russian dialect - one; The Saints are one book; The Book of Hours is one book; Canon one book; service books two books; the sermons of [Archpriest] Daniil Gruzdev are one book; services for the Transfiguration and Ascension of the Lord two books; the service of the Mother of God of Jerusalem, written in semi-charter - one book; There is only one register for commemorating the Imperial family. There are copper bells on the bell tower: 1. It weighs 67 pounds 17 pounds. 2. It weighs 32 pounds 8 pounds. 3. It weighs 9 pounds 38 1/2 pounds. 4. There are five more small bells, in which the weight is not indicated. (...) The building on the north-eastern corner is wooden, with two compartments with a passage passage and a mezzanine, covered with planks along the rock, on the right side there is a fraternal meal, in it there is a brick stove and a plank partition with two closets, and on the left there is a fraternal cellar, in it there is a brick oven with a fireplace, in which a cast-iron boiler is built in to heat the water, with a partition and a closet. The building on the south-eastern corner is wooden with a mezzanine, roofed on the rock with planks, with three cells, one closet and a vestibule, and has one brick oven. The building on the southwestern corner is wooden with a mezzanine, covered with planks along the rock, with two cells, two closets and a vestibule, and has one brick oven. The building on the north side is wooden, also roofed along the rock with planks, into two compartments with passage passages, four fraternal cells and two warm corridors, in which there are two brick ovens. (...) A cattle yard, with two huts and a cold closet with a roll over the gate, roofed along the rock with planks, and in the huts there are two brick ovens. He has cattle with him - ten cows and two bulls. There is a horse yard, with a hut with a storage room, covered with shingles, and in the hut there is a brick oven. He has four horses with him. A barn covered with planks along the rock. There is a bathhouse with a brick stove and a fireplace with a cast iron boiler. Two wells with wooden frames. (...) In the forest near the Shuya River there is a wooden hut with two rooms and a brick stove for desert dwellers. f. 893, op. 1, no. 194, pp. 32–55 rev. Appendix 5. Granting independence to the Nadeevskaya Hermitage in 1856 The text of the decree of the Kostroma Spiritual Consistory is printed from a copy preserved in the archives of the Krivoyezersk Hermitage. Decree of His Imperial Majesty, Autocrat of All-Russia, from the Kostroma Spiritual Consistory, to the rector of the Trinity Krivoyezersk Hermitage, Abbot Paisius and his brethren. By decree of His Imperial Majesty, the Kostroma Spiritual Consistory listened to the decree of the Holy Governing Synod, which followed in the name of His Eminence Philotheus 234, Bishop of Kostroma and Galich and Cavalier dated July 14th, No. 6405, which states: By decree of His Imperial Majesty, the Most Holy Governing Synod listened to the proposal of Mr. Correcting the post of Chief Prosecutor, Privy Councilor Alexander Ivanovich Karasevsky, with the following content: The Sovereign Emperor, according to his most submissive report on the 23rd day of June of this year, deigned to highly approve the determination of the Holy Synod on the restoration of the Nikolaevskaya Nadeevskaya Hermitage as a secondary monastery, so that it would have a rector with the rank of builder and seven monastics and that this hermitage would continue to be supported by its own. He, the lord holding the post of Chief Prosecutor, announces this Highest permission to the Holy Synod for the order to be carried out. According to the certificate, it turned out that the above-mentioned determination of the Holy Synod on September 22 of the past 1855 took place as a result of the petition of Your Eminence for the restoration of the Nikolaev Nadeevskaya hermitage of the Kostroma diocese as an independent one and that this determination concluded: “The Kostroma diocesan authorities petition the Holy Synod for the restoration of the Nadeevskaya hermitage assigned to the Trinity Krivoyezerskaya desert, independent, unmanned.” From the information presented on this subject by Your Eminence, it is clear: 1) that the Nadeevskaya hermitage dates back to the 1st half of the 17th century and although since 1816, by order of the diocesan authorities, it has been assigned to the Krivoyezerskaya hermitage, but due to its remoteness from this monastery and the difficulty of communication with it, it is governed by special rulers, maintained and arranged in its own ways, outside any benefits from the Krivoyezerskaya desert. According to plans and boundary books, the Nadeevskaya Hermitage currently owns 6,204 acres of land and forest. 969 sq. fathoms; in the monastery itself, surrounded by a stone fence with three residential towers, there are: a) a stone three-altar church with a stone bell tower, beautifully decorated and sufficiently equipped with a sacristy and utensils; b) abbot's cells and five fraternal buildings and c) outside the fence: two living rooms, a stable and a barnyard; All these buildings, both church and monastery, were built with the zeal of the rulers of the desert. The brothers in the Nadeevsk Hermitage consist of: according to the decree, 24 and according to passports from the authorities, 5 people, and all of them are comfortably content with food and clothing. Taking advantage of abundant income and contributions from numerous pilgrims, the desert, despite all the significant expenses for buildings, has a net worth of more than 2,500 rubles. silver, which is circulated from interest in the Order of Public Charity. 2) The Trinity Krivoyezerskaya hermitage, to which Nadeevskaya is assigned, has 230 tens of lands in its possession. 119 sq. soot, a water flour mill, a chapel and fishing, which bring her significant annual income, and on top of that, a capital of 11,602 rubles. 47 1/4 kopecks, stored in credit institutions; he does not receive any income from the Nadeevskaya Hermitage, using only wood from its dachas to heat the monastery buildings and construction materials for buildings, and in the future, according to the certification of the diocesan authorities, he can exist comfortably without the Nadeevskaya Hermitage if the latter continues to use the forest from this dacha. Taking into account, firstly, that the Nikolaevskaya Nadeevskaya hermitage is currently in a comfortable condition; secondly, that it has sufficient means for an independent and comfortable existence for the future, and, finally, thirdly, that after the separation of this hermitage from the Krivoyezerskaya hermitage, with the latter’s permission to continue to use timber and firewood from the forest dachas belonging to the Nadeevskaya hermitage, the Krivoyezerskaya hermitage will not become depleted in its contents, the Holy Synod, respecting all these circumstances and in agreement with the conclusion The Kostroma diocesan authorities determine: 1) The Nikolaev Nadeevskaya hermitage, located in the Makaryevsky district of the Kostroma diocese, is to be removed from the Trinity Krivoyezerskaya hermitage, elevated to the level of an independent supernumerary hermitage, with the establishment of a construction authority in it and with the determination for it of 7 people who are monastics at their own expense as a hermitage. 2) From the forest lands belonging to the Nadeevskaya Hermitage, allow the Krivoyezerskaya Hermitage to use construction and firewood for its own needs, but at the same time, that both monasteries (...) use the construction timber for monastic buildings only with the permission of the Holy Synod, and that the rector of the Nadeevskaya Hermitage has strict supervision over the conservation of the forest. 3) To bring this provision into execution, grant the sir holding the post of Chief Prosecutor of the Holy Synod, Privy Councilor Alexander Ivanovich Karasevsky, to ask in the established order His Highest Imperial Majesty's permission, for which purpose the original protocol was transferred to the office of the Chief Prosecutor for the duration of execution. They ordered: about the Most Highly approved determination of the Holy Synod regarding the restoration of the Nikolaev Nadeevsk Hermitage as a secondary monastery, so that it would have a rector with the rank of builder and seven monastics, and that this hermitage would continue to be maintained on its own, to let Your Eminence know for proper execution on your part. Regardless of this, order Your Eminence to make an order due on your part for the execution of 2 points of the mentioned resolution of the Holy Synod regarding the permission of the Krivoyezerskaya Hermitage to use construction and firewood from the forest lands belonging to the Nadeevskaya Hermitage on the grounds explained in that paragraph. On this decree, the resolution of His Eminence followed: “The consistory has to make the appropriate order for the execution of this decree.” - They ordered: to let the builder of the Nadeevskaya Hermitage and you, the rector of the Krivoyezerskaya Hermitage, know about the contents of this decree with the brethren decrees, so that, according to this decree of the Holy Synod, from the forest lands belonging to the Nadeevskaya Hermitage, the Krivoyezerskaya Hermitage would use construction and firewood for its own needs, and that both (...) would use the construction timber for monastic buildings no other way than with the permission of the Holy Synod, and so that the builder of the Nadeevskaya hermitage has strict supervision over the conservation of the forest. September 29, 1856. f. 893, op. 1, no. 253, pp. 1–4 Appendix 6. Transformation of the Nadeevskaya Hermitage into a convent in 1912 The Decree of the Holy Synod is printed from a copy preserved in the funds of the Russian State Historical Archive. By decree of His Imperial Majesty, the Holy Governing Synod listened to: the report of His Eminence of Kostroma 235, dated September 12, 1912, No. 798, on the case of the conversion of an ordinary dormitory of the Nikolo-Nadeevskaya hermitage, Makaryevsky district, into a women's dormitory monastery. ORDERED: His Eminence of Kostroma, in a report to the Holy Synod, explains that in Makaryevsky district there is an ordinary men's dormitory Nikolo-Nadeevskaya hermitage. This monastery has: 3103 des. land and 34,760 rubles. reserve capital and all the necessary buildings both for housing the brethren and for various agricultural needs. But having such sufficient means for maintenance, the Nikolo-Nadeevskaya hermitage not only does not develop in its improvement, but declines year by year. The reason for this is the lack of monastics, both quantitatively and especially qualitatively. Currently, the monastery consists of: 4 hieromonks, 2 hierodeacons and 2 monks, all from peasants, without any education, and both monks are even illiterate. The abbot of the monastery, Abbot Ignatius, died on March 7 this year. There is no possibility of electing a new abbot from among the brethren due to the complete inadequacy of the existing monastics for the position of abbot. An abbot appointed from outside will find himself in the position of a lone figure without assistants, and therefore, even with sufficient energy, will not be able to lead the monastery to proper improvement. Due to the lack of capable monastics, the monastery does not have any educational or charitable institutions, although given its resources the monastery could have such. Showing neither educational nor charitable activities, the monastery does not exert a religious and moral influence on the surrounding population, which, if they visit the monastery, is only in view of the revealed image of St. Nicholas the Wonderworker present here in the Assumption Church. Given this state of the Nikolo-Nadeevskaya Hermitage, the most effective and expedient measure to improve it in all respects is to convert it from male to female. In view of this, His Eminence of Kostroma petitions for the conversion of the Nikolo-Nadeevskaya Hermitage for men into a female cenobitic monastery with as many monastics as the monastery can support at its own expense, and for the establishment of full-time priestly and deaconal vacancies at this monastery. Having discussed the stated petition of His Eminence of Kostroma together with additional information provided by the Kostroma Ecclesiastical Consistory, the Holy Synod, taking into account the considerations given by the Eminence of Kostroma, determines: 1) convert the Nikolo-Nadeevsky male monastery monastery located in the Makaryevsky district of the Kostroma diocese into a female monastery, with its name Nikolo-Nadeevsky and with such a number of sisters as the monastery is able to support at its own expense; 2) transfer the property that belonged to the former Nikolo-Nadeevsky men's hermitage to the ownership of the transformed Nikolo-Nadeevsky women's cenobitic monastery; 3) to provide the Most Reverend Kostroma brethren of the former Nikolo-Nadeevsk hermitage with placement in the men's monasteries of the Kostroma diocese at his, the Eminence's, discretion; and 4) establish full-time priestly and deaconal vacancies at the Nikolo-Nadeevsky Convent for Women so that the maintenance of these vacancies will be covered by exquisite local funds; The Right Reverend of Kostroma should be notified about this by decree, an extract from this determination should be transferred to the economic department, and the editors of the Church Gazette and the Government Gazette should be informed according to the accepted procedure. (...) f. 796, op. 194, no. 2469, pp. 7–8 vol. Abbreviations used: GAIO - State Archive of the Ivanovo Region. GAKO - State Archives of the Kostroma Region. GANIKO - State Archive of Contemporary History of the Kostroma Region. GANO - State Archives of the Nizhny Novgorod Region. KEV - Kostroma Diocesan Gazette. RGIA – Russian State Historical Archive. Old Russian measures of weight, length and area mentioned in the text of the book 1 square fathom = 4.55 m 2 Voskresensky Alexey. Elder Hieromonk Timon, desert dweller of Nadeevsky, disciple of St. Seraphim of Sarov. KEV, 1912, No. 10, dept. neof., p. 272. The legend of the wandering and journey through Russia, Moldova, Turkey and the Holy Land of the monk Parthenius, tonsured of the Holy Mount Athos, part I. M., 1856 (hereinafter referred to as the Legend of the monk Parthenius), preface, p. 1. Voskresensky Alexey. Decree. publ., KEV, 1912, No. 13, dep. neof., p. 369, 372. GAKO, f. 130, op. 7, d. 271(7), pp. 10 rev–11. Kovalevsky Andrey. Hieroschemamonk Nil, an ascetic of the Nilo-Sora desert. M., 1897, p. 31. In the titles of some of the publications (Nos. 11–13), apparently due to an oversight by the editors, the monk is mistakenly called a hieroschemamonk. In the “Gazette of the Gorodetsky Feodorovsky Monastery about monastics and novices for 1818” it is noted: “Hieromonk Timon. (...) Years – 52” (GANO, f. 570, op. 556, d. 35, pp. 16v–17). The reverend himself in the “Service List of the Nikolaev Nadeevsk Hermitage about the Brotherhood” for 1839 indicated his age - 73 years (GAIO, f. 893, op. 1, d. 195, l. 280). Reverend Timon personally wrote down the names of his parents in one of the books that belonged to him with a request to the reader to prayerfully remember them (Voskresensky Alexey. Indicative publ., KEV, 1912, No. 10, sec. neof., p. 273). Both priest Alexy Voskresensky and abbot Tikhon indicate another worldly name of the monk - Timothy; however, all archival documents from both the Nizhny Novgorod and Kostroma periods of the elder’s life indicate that in the world the monk bore the name Tikhon. Apparently, such a mistake was originally made in the manuscript “Blessed and Holy Days...”, and the life writers simply repeated it. The life of Elder Seraphim of the Sarov monastery, hieromonk, desert dweller and recluse. M., 1884 (hereinafter referred to as the Life of Elder Seraphim), p. 47. Voskresensky Alexey. Decree. publ., KEV, 1912, No. 10, dep. neof., p. 273–274. “The Oransky first-class cenobitic monastery is located near the Ruse River, not far from the village of Oranki, 50 versts from Nizhny Novgorod. (...) Its foundation dates back to the first half of the 17th century... The main shrine of the cathedral church and the entire monastery is (...) the Oran Icon of the Mother of God, brought in 1635 from Moscow by [the founder of the monastery] Gladkov...” (Orthodox Russian monasteries. A complete illustrated description of all Orthodox monasteries in the Russian Empire and on Mount Athos (hereinafter referred to as Orthodox monasteries). St. Petersburg, 1910, pp. 357–358). Voskresensky Alexey. Decree. publ., KEV, 1912, No. 10, dep. neof., p. 274. According to an assumption based on the records of the family of St. Timon in the synodikon of the Nadeevskaya monastery, Evdokia was the daughter of Deacon Stefan (Tikhon, abbot. The pious life of the elder hieromonk Timon, a desert dweller and renovator of the Nikolaev Nadeevskaya hermitage, Kostroma province, Makaryevsky district. M., 1905, p. 9). A wooden church in the name of St. Alexy, Metropolitan of Moscow, was built in the village of Zinyakovo in 1765 and had altars: in the name of St. Alexy in the summer (cold) church, in the name of St. John Chrysostom - in the winter (warm) church (Address-calendar of the Nizhny Novgorod diocese in memory of the one who turned one in 1888, 900th anniversary of the Baptism of Rus'. Compiled by Deacon A. Snezhitsky, 1888, p. The wooden church has not survived to this day. Subsequently, a stone church was built here in the name of St. Alexy, Metropolitan of Moscow, which, after being closed in the 20th century, has now been returned to the Nizhny Novgorod diocese and is being restored (now the village where the church is located is called Zinyaki). The naming “Fedorov”, found in church documents (GANO, f. 579, op. 589a, d. 6, l. 34; f. 585, op. 1, d. 22, l. 1) can be interpreted as both a patronymic and a surname. Hieromonk Parthenius in his “Tale” attributes the following words to Elder Timon: “When [I] finished studying at the seminary, they forced me to get married, although beyond my desire” (Tale of the Monk Parthenius, p. 190). However, the subsequent story of the monk about his life, conveyed by Hieromonk Parthenius, has factual inaccuracies and is overly schematic. Therefore, in the question of the marriage of the future elder, we are inclined to rely more on the assessment given by the priest A. Voskresensky and Abbot Tikhon. Voskresensky Alexey. Decree. publ., KEV, 1912, No. 10, dep. neof, s. 275. “Sarov Assumption Hermitage, in Temnikovsky district [Tambov province]. It is located on the border of the Nizhny Novgorod and Tambov provinces, 37 versts from the district town of Temnikov. It stands on a hill, at the confluence of the Sarovka River with the Satis River, on the site of the ancient city of Saraklich... The first to come to the Sarov forests was the monk of the Arzamas Spassky Monastery, Isaac, (...) [who] built a church in the name of the Most Holy Theotokos and thereby laid the foundation for the Sarov monastery (1706)... The monastery is crowded and well-appointed. It is managed by the abbot” (Orthodox monasteries, pp. 418–421). Voskresensky Alexey. Decree. publ., KEV, 1912, No. 10, dep. neof., p. 278. “The first-class Pechersky monastery is located on the right bank of the Volga River, one mile from Nizhny Novgorod. In the past, the monastery was located two miles from its present location... The founder of the monastery is a monk of the Kiev Pechersk Lavra of St. Dionysius - later Archbishop of Suzdal and Metropolitan of All Rus'. The foundation dates back to 1329; The monastery was named Pechersk in honor of the Pechersk Icon of the Mother of God, which was brought by Dionysius from Kyiv. The first abbot of the monastery was St. Dionysius... During the Time of Troubles, the Pechersk Monastery was a stronghold of Orthodoxy and Russian statehood” (Orthodox monasteries, pp. 359–360). GANO, f. 579, op. 589a, d. 6, l. 34. The monk’s own handwritten note about this event was on the book “Seven Words of St. Macarius the Great” that belonged to him, which was kept in the Nikolo-Nadeevskaya hermitage (Voskresensky Alexey. Indicative publ., KEV, 1912, No. 10, sec. neof., p. 279). Information about the appointment of the monk as steward of the bishop's house was preserved only in the works of his biography; we do not know any documentary evidence of this. Voskresensky Alexey. Decree. publ., KEV, 1912, No. 10, dep. neof., p. 279. “When a pilgrim drives along the Volga past the village of Gorodets, he sees a monastery picturesquely located on the left bank of the river, near the said village, 18 versts northwest of the district town of Balakhny. The foundation of this monastery dates back to the beginning of the 13th century; It was organized by Grand Duke Yuri II Vsevolodovich in memory of the miracle manifested by the icon of the Mother of God... In 1408, the monastery was devastated by the Tatars, after which it could not recover for a long time. At the end of the 17th century, the monastery was abolished, but then, at the request of local residents, it was restored” (Orthodox monasteries, p. 356). GANO, f. 570, op. 556, d. 3, l. 7. GANO, f. 585, op. 1, d. 22, l. 1. GANO, f. 570, op. 556, d. 35, l. 16 rev. Voskresensky Alexey. Decree. publ., KEV, 1912, No. 11, dep. neof., p. 300. Life of Elder Seraphim, p. 48. Theodosius, archimandrite. Historical description of the Feodorovsky Monastery in connection with the past political significance of the village of Gorodets, Nizhny Novgorod province, Balakhninsky district. Ed. 2. N. Novgorod, 1900, p. 32. GANO, f. 177, op. 766, no. 691, pp. 4–7 rev. Tikhon, abbot. Decree, op., p. 19–20. Let us note that P.I. Latukhin donated funds for the construction of the Assumption Church in the Nadeevskaya monastery. In the book of recording donations for the construction of the church, under May 20, 1834, it is mentioned: “Given by the Balakhon merchant Pyotr Ivanov Latukhin in memory of his parents to put two hundred rubles in the synodik,” and under August 1, 1834 it is stated: “Given by the Balakhon merchant Pyotr Ivanov Latukhin in memory of his parents (...) two hundred [200] rubles for the second time” (GAIO, f. 893, op. 1, d. 164, l. Tikhon, abbot. Decree, op., p. 19. GANO, f. 177, op. 766, d. 691, l. 3; The history of the Feodorovsky Gorodetsky Monastery (Nizhny Novgorod province) and the construction of a church in St. Petersburg in memory of the 300th anniversary of the reign of the Imperial House of Romanov. St. Petersburg, 1913, p. BY. Priest Alexy Voskresensky, in his biography of Elder Timon, mistakenly believing that the legal battle ended in 1817, concludes that Bishop Moses was involved in the persecution of the saint - which, taking into account the archival documents we cited, seems completely unfounded. Quote By: Macarius, Archimandrite. The history of the Nizhny Novgorod hierarchy, containing legends about the Nizhny Novgorod hierarchs from 1672 to 1850. St. Petersburg, 1857, p. 213. Saints of the Nizhny Novgorod land. N. Novgorod, 2003, p. 112. GANO, f. 570, op. 556, no. 35, pp. 16 rev-17. GANO, f. 177, op. 766, d. 691, l. 4. Voskresensky Alexey. Decree. publ., KEV, 1912, No. 11, dep. neof., p. 302. GANO, f. 570, op. 556, d. 35, l. 17 rev. GANO, f. 570, op. 556, d. 8, l. 220. Tikhon, abbot. Decree, op., p. 21. Voskresensky Alexey. Decree. publ., KEV, 1912, No. 11, dep. neof., p. 303. GANO, f. 570, op. 556, no. 35, pp. 16–1 bean. “This monastery is located in the forest, on a vast mountain, 4 versts from the district town of Arzamas. The monastery was founded in the 20s of the 18th century, at the request of several Arzamas citizens. The latter wrote a petition to Emperor Peter the Great, in which they petitioned for permission to build a chapel and two cells on the mentioned mountain. Having received consent, they began to build a wooden chapel, then began to build a church. This was the beginning of the Vysokogorsky monastery (1718). The latter, however, did not last long: being subjected to frequent attacks by robbers hiding in the neighboring forests, the monks were forced to leave the monastery, taking with them all their movable property and the sacristy... They transferred all this to the Arzamas Trinity Monastery, and only in 1743 the Vysokogorsk monastery was restored again” (Orthodox monasteries, p. 354). Poselyanin E. Russian ascetics of the 19th century. St. Petersburg, 1910, p. 266. Voskresensky Alexey. Decree. publ., KEV, 1912, No. 11, dep. neof., p. 304. Lists of hierarchs and abbots of monasteries of the Russian Church. St. Petersburg, 1877, p. 883. GAIO, f. 893, op. 1, d. 233, l. 21 rev. Two letters from His Holiness Patriarch Adrian on the construction and consecration of the St. Nicholas Church were kept in the Nadeevskaya hermitage at the beginning of the 20th century (Tikhon, abbot. Decree, cit., p. 28). KEV, 1887, No. 3, part of the unofficial, p. 66–67. “The place was called the graveyard of the St. Nicholas Church, Kadyevsky district, Kussky volost. All the land that was owned by the desert was left behind this church (according to the plan of 1778, the entire land was listed as 6204 acres and 962 fathoms for the clergy and clergy of this desert)" (Memorable book for the Kostroma diocese. Compiled and edited by V. A. Samaryanov. Kostroma, 1868 (hereinafter referred to as the Memorial Book), section I, p. 119). Tikhon, abbot. Decree, op., p. 28. Voskresensky Alexey. Decree. publ., KEV, 1912, No. 11, dep. neof., p. 307. Memorial book, dep. I, p. 119. Voskresensky Alexey. Decree. publ., KEV, 1912, No. 11, dep. neof., p. 308. The legend of the monk Parthenius, p. 195. Kovalevsky A. Decree, op., p. 26. Voskresensky Alexey. Decree. publ., KEV, 1912, No. 11, dep. neof., p. 305. There, p. 305–306. Tikhon, abbot. Decree, op., p. 24. Tikhon, abbot. Decree, op., p. 25. Belorukov D.F. Villages, towns and cities of the Kostroma region. Kostroma, 2000, p. 113. “The foundation of the desert dates back to the first half of the 17th century. It was founded as a result of the prediction of Blessed Simon Yuryevetsky (...) that forty years after his death a monastery would be created [at this place] for the salvation of monks. The blessed one died in 1584, therefore, the original foundation of the desert should be dated back to 1624, when several lovers of a silent, solitary life settled here. In 1641, the desert dwellers already had a church of the Holy Trinity with four chapels... The founder of the desert was its founder, the monk Simeon, a man of asceticism” (Holy Trinity Krivoyezerskaya Hermitage, Kostroma province, Makaryevsky district. Kostroma, 1904 (hereinafter referred to as Krivoyezerskaya Hermitage), p. 3). Tikhon, abbot. Decree, op., p. 26. Voskresensky Alexey. Decree. publ., KEV, 1912, No. 11, dep. neof., p. 308. Tikhon, abbot. Decree, op., p. 28. The period 1801–1806 is not taken into account in this decree. Consequently, the certificate of the Nizhny Novgorod Spiritual Consistory about Elder Timon was compiled in 1826. GAIO, f. 893, op. 1, no. 145, pp. 20–20 rev. “Father Theodosius was from the merchants of the city of Vereya, Moscow province, and was tonsured a monk at the Nikolaev Peshnoshsky Monastery, where on July 30, 1807 he was promoted to hierodeacon, and on December 6 of the same year - to hieromonk. Here he corrected the position of the charterer. In 1813 he was transferred from the Moscow to the Vologda diocese, where he was appointed the builder of the Belavinsky hermitage. From there in May 1815 he was transferred to the Kostroma diocese and on July 1 of the same year he received the management of the Krivoezersk Hermitage, with the title of its builder” (Krivoezersk Hermitage, p. 15). Hegumen Theodosius was the rector of the Krivoyezersk hermitage until his death on April 28, 1827 (Tikhon, abbot. Decree, op., p. 26). From August 1, 1827 to 1832, the builder of the Krivoyezerskaya Hermitage was Hieromonk Macarius (Ulyanov) (GAIO, f. 893, op. 1, d. 145, l. 105; Krivoyezerskaya Hermitage, p. 20). A mention of such a petition is contained in the book of Abbot Tikhon (decree, cit., p. 27). However, in the documents of the Krivoyezersk Hermitage for 1827 (GAIO, f. 893, op. 1, d. 145) there are no written orders from the Right Reverend Samuil on this matter; Apparently the blessing was given orally. Tikhon, abbot. Decree, op., p. 29. Bread was delivered to the Monk Timon by the inhabitants of the desert, who considered it their duty to frequently inquire about his health (ibid., p. 30). Voskresensky Alexey. Decree. publ., KEV, 1912, No. 11, dep. neof., p. 310–311. Voskresensky Alexey. Decree. publ., KEV, 1912, No. 11, dep. neof., p. 311–312. Tikhon, abbot. Decree, op., p. 33. GAIO, f. 893, op. 1, d. 233, l. 19 rev. GAIO, f. 893, op. 1, d. 154, l. 8 rev. Act of the Holy Synod on January 29, 1903 // Life of the venerable and God-bearing father of our Seraphim, the Wonderworker of Sarov. Comp. L. I. Denisov. M., 1904, p. 8–9. The life of our venerable and God-bearing father Seraphim, the Wonderworker of Sarov. Comp. L. I. Denisov. M., 1904, p. 320. Life of Elder Seraphim, p. 228–229. Voskresensky Alexey. Decree. publ., KEV, 1912, No. 12, dep. neof., p. 337. Subsequently, the Monk Timon claimed that the relics of some holy inhabitants of the desert rested precisely under the church. Hieromonk Parfeniy (Ageev) was born in Moldova, brought up in an Old Believer environment; then he took monastic vows on Holy Mount Athos and, returning to Russia, became a famous spiritual writer. He was the builder of the Nikolo-Berlyukov Hermitage of the Moscow Diocese, and from 1860 he was the rector of the Guslitsky Spaso-Preobrazhensky Monastery (also of the Moscow Diocese), founded by decree of Emperor Alexander II specifically for Old Believers converted to the Church. Died in 1868. This parable of St. Seraphim is an abbreviated summary of two Gospel parables of the Lord Jesus Christ: about the sower (Matthew 13:3–23; Mark 4:3–20; Luke 8:4–15) and about the talents (Matthew 25:14–30; Luke 19:12–27). The legend of the monk Parthenius, p. 193. Tikhon, abbot. Decree, op., p. 35. Such names of the holy ascetics of the ancient Nadeevsk Hermitage were also mentioned in the synodikon of 1678, which was in the monastery, then transferred to the State Archives of the Kostroma Region and in 1982 burned in a fire in the archival storage. Tikhon, abbot. Decree, op., p. 35–36. According to legend, the Monk Timon was indeed buried in the bast shoes given to him by the Monk Seraphim. Voskresensky Alexey. Decree. publ., KEV, 1912, No. 13, dep. neof., p. 339–340. For example, in July-August 1834 for two weeks to visit the Nizhny Novgorod Fair (GANO, f. 893, op. 1, d. 167, l. 28). Voskresensky Alexey. Decree. publ., KEV, 1912, No. 13, dep. neof., p. 340. One of the entries in the book of donations for the construction of the church reads: “Collected during the Nizhny Novgorod fair [fair] one hundred sixty-seven rubles 15 kopecks from willing donors” (GANO, f. 893, op. 1, d. 164, l. 5ob). Hieromonk Nikon (in the world Nikolai Ivanovich Prikhudailov) was born on November 21, 1801 in the village of Vasilyevskoye, Shuisky district, Vladimir province, and was the last of 12 children of his parents, the serfs of Count Sheremetev. On May 26, 1822, he was designated as a novice among the brethren of the Krivoyezersk Hermitage; On December 25, 1823, he was tonsured by Abbot Theodosius into a mantle with the name Nikon; During the Great Lent of 1824 he moved to Nadeevo (although he periodically lived in the Krivoyezersk Hermitage), on August 31, 1824 he was ordained as a hierodeacon, on May 9, 1828 - as a hieromonk (Kovalevsky A. Decree, op., pp. 5-30). Hieromonk Nikon moved to live in the Nilo-Sorsk hermitage in 1835; the decree on his removal followed on September 15, 1836. In 1837–1842, he was the builder of the Nilo-Sora Hermitage and subsequently died in July 1870, having been tonsured into the schema with the name Nile (Tikhon, abbot. Decree, cit., p. 37). This refers to the wooden St. Nicholas and stone Assumption churches. Voskresensky Alexey. Decree. publ., KEV, 1912, No. 13, dep. neof., p. 368. Kovalevsky A. Decree, op., p. 31. GAIO, f. 893, op. 1, no. 161, pp. 1–2. GAIO, f. 893, op. 1, d. 165, l. 1. GAIO, f. 893, op. 1, d. 167, l. 412. Tikhon, abbot. Decree, op., p. 39. Voskresensky Alexey. Decree. publ., KEV, 1912, No. 13, dep. neof., p. 367. GAIO, f. 893, op. 1, d. 167, l. 46. “Archimandrite Dionysius, in the world Dimitri Ananievich Muravyov, studied at the Kostroma Theological Seminary from 1795, and from 1803 to 1807 at the Trinity Lavra; upon completion of his last course of study in 1807, he was appointed teacher of the Kostroma Seminary... In 1809, he was ordained a priest at the Podgornoye Transfiguration Church in the Posad of Puchezh; in 1810 he was appointed dean of churches; in 1811 he was elevated to the rank of archpriest; (...) On May 28, 1826 he was transferred from Puchezh to the Kostroma Cathedral (...); On May 18, 1833, he was tonsured a monk as a hieromonk" (Khersonsky I. Chronicle of Makariev of the Unzhensky Monastery of the Kostroma Diocese. Kostroma, 1892, issue II, p. 260). Subsequently, Father Dionysius headed the Abrahamievo-Gorodetsky Monastery, Krivoyezerskaya Hermitage, Tikhon-Lukhovsky and Paisievo-Galichsky monasteries. In March 1835 he was elevated to the rank of abbot, and in October 1838 to the rank of archimandrite. Since September 28, 1839 - abbot of the Makariev-Unzhensky Monastery. He died in the same monastery on November 17, 1849 (ibid., pp. 260–262). Kovalevsky A. Decree, op., p. 40–41. GAIO, f. 893, op. 1, d. 165, l. 20. GAIO, f. 893, op. 1, no. 180, pp. 104–104 rev. Hieromonk (later Archimandrite) Paisiy ruled the Trinity Krivoyezerskaya Hermitage from 1837 to 1865 (Krivoyezerskaya Hermitage, p. 21). GAIO, f. 893, op. 1, no. 185, pp. 53–54 rev. GAIO, f. 893, op. 1, no. 195, pp. 167–167 rev. Orlov Viktor, priest. Galich Starotorzhsky Nikolaevsky Convent. Historical description compiled from archive documents. M, 1913, p. 39. GAIO, f. 893, op. 1, d. 194, l. 55. GAIO, f. 893, op. 1, d. 165, l. 9. GAIO, f. 893, op. 1, no. 195, pp. 220–220rpm The legend of the monk Parthenius, p. 194. GAIO, f. 893, op. 1, no. 195, pp. 280–280rpm, 382. Voskresensky Alexey. Decree. publ., KEV, 1912, No. 12, dep. neof., p. 340–341. “Vysokovsky Assumption Monastery, Edinoverie, 3rd class, dormitory, in Makaryevsky district, 70 versts from the city of Makaryev. Established in 1829 from the communal Edinoverie desert that existed since 1820” (Russian monasteries. Central part of Russia. M., 1995, p. 371). The legend of the monk Parthenius, p. 189–190. Voskresensky Alexey. Decree. publ., KEV, 1912, No. 12, dep. neof., p. 342. “Priest Kir Alexandrov Vladimirov, 39 years old, from those who completed a philosophy course” (Complete tale of the Resurrection Church of the Nizkus churchyard, Makaryevsky district for 1848; GAKO, f. 130, b/sh, d. 358). Voskresensky Alexey. Decree. publ., KEV, 1912, No. 13, dep. neof., p. 362–366. Tikhon, abbot. Decree, op., p. 40. Abbess Taisiya (Kuznetsova), who headed the Starotorzh monastery from May 1818 to November 1840, then lived in retirement in the same monastery and died on November 18, 1852 (Victor Orlov, priestly Decree, op., pp. 36–38). S. N. Nelidov’s notes said: “To the old landowner Ulyana Stefanovna Barteneva, the elder once said: “You and I will move into eternity, one after the other; first I, and after me you.” And indeed, Barteneva survived him by only one week” (Alexey Voskresensky. Indicative publication, KEV, 1912, No. 13, neof. sec., p. 363). GAIO, f. 893, op. 1, d. 196, l. 39. The Monk Timon himself wrote at the end of 1839: “This hieromonk Vitaly is 45 years old, from the bourgeoisie, studied writing, entered monasticism on the 5th of December in 1831, was ordained a hierodeacon in the month of June 1832, and a hieromonk in 1832 on the 6th of December by the Nizhny Novgorod Bishop Ambrose; corrected the treasury position in the Nizhny Novgorod Oransky Monastery" (GAIO, f. 893, op. 1, d. 196, l. 38ob). Father Vitaly arrived in Nadeevskaya Hermitage from the Tikhonovsky Monastery of the Kaluga Diocese. After the death of the Monk Timon, by decree of the consistory of February 6, 1840, Hieromonk Vitaly was appointed ruler of the Nadeevsk Hermitage (ibid., pp. 78–78). Tikhon, abbot. Decree, op., p. 41. Khersonsky I. Decree, op., p. 261. Voskresensky Alexey. Decree. publ., KEV, 1912, No. 13, dep. neof., p. 370–371. Tikhon, abbot. Decree, op., p. 42. The statement of the priest Alexy Voskresensky that the elder died at the age of 77 years and 7 days (Voskresensky Alexey. Decree publ., KEV, 1912, No. 13, department neof, p. 371) is incorrect, since it is based on monastic traditions, and not on real facts. Voskresensky Alexey. Decree. publ., KEV, 1912, No. 13, dep. neof., p. 372. GAIO, f. 893, op. 1, no. 199, pp. 1–1 rev. GAIO, f. 893, op. 1, no. 196, pp. 64–65. Memorial book, dep. I, p. 120. “Unzhensky Makariev Monastery Hieromonk Veniamin, 30 years old. He entered monasticism in 1826; appointed to a full-time vacancy in this monastery in 1827. From teachers. On the 20th day of September 1829, he was determined to be present in the Unzhensky Spiritual Board" (List of members of the Spiritual Boards and deans for 1830: GAKO, f. 130, b/sh, d. 444, pp. 41ob-42). Having become the ruler of the Nadeevsk Hermitage, Hieromonk Veniamin subsequently died on June 22, 1852 (GAIO, f. 893, op. 1, d. 233, l. 5). GAIO, f. 893, op. 1, no. 253, pp. 1 rev-2. GAKO, f. 130, op. 7, d. 271(7), l. 1. GAKO, f. 176, op. 1, no. 438, pp. 2–2 rev. GAKO, f. 130, op. 7, d. 271(7), l. 20. GAKO, f. 130, b/sh, no. 241, l. 2. Voskresensky Alexey. Decree. publ., KEV, 1912, No. 13, dep. neof., p. 371–372. GAKO, f. 130, op. 7, d. 271(7), pp. 1–2 rev, 20. “Hegumen Ambrose, 49 years old, completed his course at the lower department of the Kostroma Theological Seminary. From the clergy, son of a clerk. He was tonsured a monk on November 21, 1863 at the Nikolo-Babaevsky Monastery. Determined to the Nikolo-Babaevsky Monastery - 1853 August 28. Ordained a hierodeacon - 1864 June 21, a hieromonk - 1866 December 10. (...) By decree of the Holy Governing Synod of 1870 April 4, No. 658, he was appointed rector of the Nikolo-Nadeeva Hermitage. (...) By decree of the Holy Governing Synod, he was ordained abbot - November 1874, 21” (ibid., pp. 2v, 6). Hieromonk Nikolai, born in 1844, graduated from the Kineshma Theological School and was a civil official before retiring. He accepted monasticism in 1876 in the Trinity Krivoezersk hermitage, labored in various monasteries of the Kostroma diocese, and in September 1905, already in the rank of hieromonk, he was moved to the Nadeevskaya hermitage. In the “Track List of Monastics and Beltsy of the Kostroma Diocese of the Nikolo-Nadeevsk Hermitage for 1906,” Abbot Tikhon gave the following description of Father Nikolai: “Very good qualities. Due to his morbid condition, he is incapable of obedience” (GAKO, f. 130, op. 13, d. 214, pp. 12v-13). Hegumen Tikhon (in the world Trofim Sergiev) was born in 1853 into a peasant family. Having entered the Nikolsky Tikhonov Lukhovsky Monastery of the Kostroma diocese in 1880, he took monastic vows there in December 1881. On October 22, 1882 he was ordained as a hierodeacon, on March 12, 1889 - as a hieromonk with the appointment of acting sacristan: on November 20, 1896 he was appointed confessor of the monastery brethren. By Decree of the Holy Synod No. 7965 of November 17, 1900, he was confirmed in the position of rector of the Nikolo-Nadeevskaya community hermitage; On June 16, 1902 he was elevated to the rank of abbot (GAKO, f. 130, op. 13, d. 212, GAKO, f. 130, op. 4, d. 2896, l. 1. GAKO, f. 130, op. 13, no. 153b, pp. 6 rev-10 rev. GAKO, f. 130, op. 13, no. 199, pp. 5ob-10. GAKO, f. 130, op. 13, no. 214, pp. 2 rev-6 rev. “Hegumen Ignatius Pokrovsky of the clergy, the son of a sexton. He studied in the first grade at the Makaryevsky Theological School. In July 1878, on the 1st day, he entered the novitiate at the Makariyevo-Unzhensky first-class monastery of the Kostroma diocese. (...) In 1893, on the 28th day of February, he was tonsured a monk. In 1893, on May 23, he was ordained as a hierodeacon. (...) On January 14, 1895, he was ordained hieromonk. (...) On January 14, 1902, he was confirmed as dean overseer of the Makariyev-Unzhensky Monastery. (...) In 1908, November 24 days, he was appointed rector of the Nikolo-Nadeevsk Hermitage” (GAKO, f. 130, op. 7, d. 270 (13), pp. 26–27). He died in the rank of abbot on March 7, 1912 (RGIA, f. 796, op. 194, d. 2469, l. 7). GAKO, f. 130, op. 7, d. 283, l. 129 rev. “According to the statement (service record) for 1917 about the abbess of the Nikolo-Nadeevsky Monastery, Abbess Sergius, it is indicated that she is 70 years old (...); the daughter of a psalm-reader in the village of Mostovki, Makaryevsky district, a girl, in the world she was called Anna Feodorova Tikhorskaya; entered the [Epiphany-Anastasia] Monastery in 1858; designated as a novice in 1896; tonsured a monk on March 21, 1898; passed obedience in the handicraft of icons and was at the altar of the monastery church (...); appointed abbess of the Nikolo-Nadeevsky Monastery 1912 December 12; elevated to the rank of abbess on February 2, 1913” (ibid., pp. 129–129v). GAKO, f. 360, op. 1, no. 46, pp. 1 rev-2. Ibid., ll. 2ob-3; GAKO, f. 360, op. 1, no. 47, pp. 1ob-8. GAKO, f. 130, op. 7, no. 283, pp. 47–47 rev. GAKO, f. 130, op. 13, no. 259, pp. 7 rev-15 rev. GAKO, f. 130, op. 7, d. 283, l. 31. Earlier, in connection with the consecration of the St. Nicholas chapel in the Nadeevskaya monastery, we already mentioned the churches of the village of Slovinka - at that time a wooden church, “warm” (heated), which had three altars (in honor of the Nativity of the Blessed Virgin Mary, in the name of St. Nicholas the Wonderworker and in the name of St. Sergius of Radonezh), evidence of the exact time of construction of which was not preserved, and a stone “cold” one. (unheated) church in honor of the Smolensk Icon of the Mother of God, built in 1806. Subsequently, the stone church, as completely dilapidated, was dismantled, and in 1870–1892, in its place next to the wooden church, a new stone, also “cold”, church with three altars was built in honor of the Slovinsky Icon of the Mother of God, in the name of the Holy Prophet, Forerunner and Baptist of the Lord John and in the name of the Venerable Zosima and Savvaty of Solovetsky (GAKO, f. 130, op. 4d. 12, pp. 1, 27, 66; Brief statistical information about the parish churches of the Kostroma diocese. “The rector of the Makariyevo-Unzhensky first-class full-time non-common monastery, Archimandrite Vissarion (Ilyinsky) (...) from the clergy, in 1872, after completing a course at the Kostroma Theological Seminary, was ordained a priest, in 1911 he was tonsured a monk, appointed rector of the Nikolo-Babaevsky monastery and elevated to the rank archimandrite, and in 1913 he was transferred to the position of rector of the Makariyev-Unzhensky Monastery, 66 years old...” (List of abbots and abbess of male and female monasteries, hermitages and hermitages and heads of women's communities in the Kostroma diocese for 1917: GAKO, f. 130, op. 10, d. 351, l. 33). GAKO, f. 130, op. 7, no. 283, pp. 40–40 rev. That is, those who accepted tonsure were tonsured into the mantle. GAKO, f. 130, op. 7, no. 430. GAKO, f. P-6, op. 1, d. 584, l. 56. “Bogolyubsky monastery, communal, 56 versts from the city of Makariev, near the village of Bogolyubsky. Established in 1893 from a women’s community that existed since 1864” (Russian monasteries. Central part of Russia. M., 1995, p. 371). GAKO, f. R-2150, op. 2, d. 54, l. 36. GAKO, f. R-2150, op. 4, d. 7, l. 107 rev. GAKO, f. R-6, he. 1, d. 1236, l. 47. GAKO, f. R-316, op. 2, d. 1, l. 4. GAKO, f. R-2150, op. 5, d. 1, l. 6–7 rev. GANIKO, f. R-198, op. 1, d. 134, l. 84. GANIKO, f. R-198, op. 1, d. 505, l. 16. The decision to build a people's house (nardom) in Slovinka was made at the general meeting of the Slovinsk branch of the RCP (b) on March 16, 1924 (GANIKO, f. R-198, op. 1, d. 389, l. 3). GANIKO, f. R-198, op. 1, d. 505, l. 17. GAKO, f. R-2150, op. 2, d. 193, l. 100. Report on the expedition to the Nadeevskaya hermitage dated August 27, 2003, l. 4. Archive of the Kostroma diocese. Smirnova Mila. Edge. Local history essays. N.-Novgorod, 1999, p. 195–196. Report from the dean of the Galich district, rector of the Vvedensky Cathedral of Galich, Archpriest Alexander Shastin, dated June 11, 2003. Appendices 1–3. Archive of the Kostroma diocese. In the 20th century, the wooden church in Slovinka was destroyed, but the stone Church of the Virgin Mary remained operational and is now often visited by pilgrims heading to the source of Elder Timon. Due to the fact that the Slovinskaya Icon of the Mother of God is revered primarily within the Kostroma diocese, we will provide here more detailed information about it. “The Slovinsk Icon of the Most Holy Theotokos miraculously appeared in 1628 to Titu Gavrilov, a resident of the Galich volost of the village of Shertetsova, who was suffering from extreme relaxation of the body, in a church that stood without singing [i.e. without performing services] and extremely dilapidated. The many different miracles that came from this holy icon were investigated by order (...) of Tsar Mikhail Feodorovich; With the blessing of Patriarch Philaret, a monastery was built here, which existed until 1764. Nowadays on this site is the parish church of the Virgin Mary...” (Memorable book, section I, p. 58). Memo by Archpriest Alexander Shastin, Candidate of Historical Sciences A.G. Avdeev and Hieromonk Dimitry (Netesin) dated August 20, 2003. Archive of the Kostroma diocese. Report on the expedition to the Nadeevskaya hermitage dated August 27, 2003, l. 2. Archive of the Kostroma diocese. Medical and forensic research report No. 10/2003 ONA dated December 21, 2003, l. 24. Archive of the Kostroma diocese. Decree of His Holiness Patriarch Alexy II of Moscow and All Rus' on the canonization of St. Timon, Elder of Nadeevsky (1766–1840) dated December 24, 2003. Archive of the Kostroma diocese. Navolok is a river floodplain (a section of the bank that is flooded with water during spring floods), a flood meadow. Ramenye is a forest adjacent to fields or arable land. 1 heap is a measure of the area of ​​hayfields, used in the 17th century. 1 kopeck was equal to 0.1 tithe (that is, it was believed that an average of 10 kopecks of hay were taken from one tithe). Before the establishment of the Kostroma diocese in 1744, in ecclesiastical terms, the area where the Nadeevskaya hermitage was located belonged to the Moscow Metropolitan, and then to the Patriarchal region, which was called synodal since 1721 (in connection with the establishment of the Holy Synod instead of the Patriarchate). Bazhenov I.V. Abolished monasteries of the Kostroma diocese. M., 1909, p. 10. From 1812 to 1817, the Kostroma diocese was ruled by Bishop Sergius (Krylov-Platonov), who died in August 1824 in Ryazan in the rank of archbishop. Despite the fact that the Slovinsky Hermitage was abolished back in the 18th century, the village of Slovinka (or Slovinki) was often called the Novoslovinsky Hermitage even in official documents of the 19th century Rock or rock - birch bark used for internal roofing. “Fatherland” is another name for the “Trinity of the New Testament” icon. His Grace Philotheus (Uspensky; 1807–1882) ruled the Kostroma diocese in 1853–1857. He died in January 1882 in Kiev, being the Metropolitan of Kiev and Galicia. From 1905 to 1914, the Kostroma diocese was ruled by Bishop (from 1913 – Archbishop) Tikhon (Vasilevsky; 1867–1927), who later (in 1923) deviated from the Renovationist schism and died in 1927, being the Renovationist “Metropolitan of Voronezh”.