A few more comments about the problem of sources and the literary and theological significance of the lives of Sts. Zosima and Savvaty of Solovetsky, as edited by St. Demetrius of Rostov

The article is based on materials from the report “The Lives of St. Zosima and Savvaty of Solovetsky in the Chetyih Menaion of St. Demetrius of Rostov", which was read at the scientific conference "Solovetsky and the Spiritual Heritage of Russia", held during the "Second Solovetsky Prologue", organized by the charitable society "Personality" in the Solovetsky Monastery on June 8 - 12, 1991. First of all, the proposed work will contain a number of necessary clarifications and additions regarding the “problem of sources”, which is detailed and professional, but still not fully presented in the article by S. V. Mineeva. In this first in hagiology, a detailed textual study of the lives of the founders of the famous Solovetsky monastery in the editions that arose under the pen of the most popular “last pan-Slavic writer” of the third quarter of the 17th - early 18th centuries, the main task of this work is successfully formulated, that is, an attempt will be made to determine the “specifics of those requirements” that St. Demetrius of Rostov “examined the structure and content” of the “Book of Lives of Saints” as a single literary whole” 2 . This is a complex question, but nevertheless important, because in the end it will be possible, at least preliminary, to partially determine the literary and theological significance of the “main work” of the entire short, but unusually active life of the Saint. In this regard, the monographs of V. P. Nechaev (Bishop Vissarion of Dmitrov and Kostroma) (1849) are still of great value; professor of St. Petersburg University, historian and archaeographer I. A. Shlyapkin (1891); priests A.I. Svirelin (1893), M.S. Popov (1910) and A.M. Derzhavin (1915/1953/1976) 3 Our own experience of studying individual lives from this wonderful encyclopedia of Christian holiness 4 also turns out to be useful. Evaluating the “Book of Lives of the Saints,” the most prominent expert on the history of Russian literature, A. N. Pypin, very aptly emphasized that “for its time it was a one-of-a-kind work, which, without a doubt, none of the Moscow scribes could have accomplished” 5 . If we take into account the irrefutable fact that this work was compiled primarily on the basis of a number of sources of Western origin, written in Latin and Polish, as has already been said by many of the mentioned researchers, as well as, for example, V. P. Adrianova-Peretz and F. I. Pachovsky 6, then the correctness of A. N. Pypin’s remark does not require additional argumentation - few of the “Moscow scribes” knew or at least would like to know these languages and read “heretical” Catholic publications, even if they were available. We must not forget that Hieromonk Dimitri Savich (11. XII. 1651 - 28. X. 1709) enters the literary arena at a time when the Moscow tsars are waging war among themselves for the throne, and at the head of the Russian Church is the ninth All-Russian Patriarch Joachim (1620 - 1674 - 1690), who energetically fought “against the Latin heretical propaganda” of Simeon of Polotsk and Sylvester Medvedev, who, as is known, spoke out against St. himself. Demetrius regarding “certain unusual words of the church”, “attached” in the first “three-month” “Book of the Lives of the Saints” (Kyiv. T. 1. 1689) 7. Under Joachim, filled with “the same spirit of intolerance and fanaticism, severe even for that time,” in 1685 the Little Russian Church officially submitted to the Moscow Patriarchate 8 . And in this “troubled”, “rebellious” time, when in the “Novgorod-Severskaya “drukarny” of the Most Reverend Lazar Baranovich, the first work of Dimitri Savich, “The Miracles of the Pres(vy)th and Most Blessed D(e)va M(a)ria,” was already published. Acting from the Image of Her Miraculous in the Monastery of the glorious Prophet Elijah of Chernigov" (7. IV. 1677. 4 °), and in the "Troetskaya Printing House of Chernigov" - the famous, which went through seven or, more precisely, six editions, "The Irrigated Fleece, the Most Pure and Most Blessed Virgin Mary from Her Miraculous Chernegov: (skago) The image with tears sometimes in the Monastir Tro(i)tsi of the Life-Giving Rosivshago Miraculous Bl(a)gathering Dew, collected in this small Book, and in D(u)tvnaya irrigation we will return, Type given » » 11. XI. 1683. 4°) 9 when Hieromonk Demetrius had already gained fame as a gifted and learned preacher 10, on May 6, 1684, he accepted “the obedience to write the lives of the saints” 11 in the Slavic language and in June of the same year began “with God’s help, through obedience, to write the lives of the saints for a whole year. Let God do it” 12. The thirty-three-year-old hieromonk passionately set to work, and the fact that he worked “day and night” is evidenced by his entries in “Diariush”: “Roku 1685. August. 10. Mondays in the Fast of the Savior, as the annunciation was announced before Matins, chulem; Because of my usual laziness, having overslept, we won’t get up until Church, // on the cob, and we’ll fall asleep right up to the Psalter. And sometimes, while sleeping, we have a dream like this: It seemed as if the unknown oven in which the saints had rested had not been handed over to the patrol. In that smoke where I walked with a candle around the tombs of the saints, it seemed as if the Great Martyr Varvara was also resting there; to which the coffin approached, turning around Her as she lay, not kindly, as if sideways, and not simply, and as if, in spite of herself, rottenness appeared on Her. I want to clean it up and lay it out neatly; Let's take out Her relics from the throne, and put them in another place. And at that hour we were struck by the trune, and we turned around to Her relics, wanting to place it in the trune with dignity. And from here, as if alive, Varvara S(v)taya appeared, whom he picked up in my arms, wanting to carry her to the throne, She sat down on my left hand, and I proclaimed to Her: S(v)taya D(e)vo Varvara, my benefactor, pray to God for my sins. Alikh S(vy)taya's head shrank, as if doubting my words: I don’t know what I’m begging for, because I’m praying in lacin. (: what am I expressing to myself, but I am a chilly barzo and lazy to the point of piety, and just as the Latins have a short piety, so I have a short and infrequent prayer (: Having heard your words from S(ya) that, I began to grieve, and as if to despair. // Alikh She, having waited a little, will look at me cheerfully, and with a grinning face she said: “Don’t be afraid,” and she said some other words that comforted me, which we will remember. Then we put them in Her truna, and kissed her on the hand and on the leg. A living body seemed to be born, and the barzo pienka, white, ale truna was not velmi kshtaltna, as if it had dusted the teds. I rant about two speeches, but with unclean, nasty hands and lips I dare to touch the holy relics, and do not wave the good trumpet. And even if we think of decorating this coffin like a piece of cloth, and breathing in a new and good trune into which to transfer Her sacred relics, then we will awaken. And I was sorry, but that dream passed away, but my heart, unknown to me, sensed joy. God knows what it signifies, and what a sad dream it will be. Both through the prayers of the Holy Varvara, my Patronka gave me the correction of my evil and cursed life.” (pp. 16 – 18) 13 . So deeply, with sincere faith and respect, the future bishop of Rostov-Yaroslavl experienced almost every life he created. But his monastic “obedience” consisted not only in “writing off the lives of the saints”... Soon, “Roku 1686. M(es)tsa Jannuarius 15. day in memory of the Venerable // Father John Kushchnik with His m(i)l(os)ty Father Varlam Yasinsky Archimandrite of the Pechersk arrived in Baturin, where from the clear possible His m(i)l(o)sty Pan Ioann Samoilovich Hetman, and od clearly The blessed Prince Gideon Svyatopolk, Metropolitans of Kyiv, I am convinced that the abbess of the Baturinsky monastery will accept again.” And two weeks later, “Genv.(arya) 29” Dimitri Savich went to Kyiv in the retinue of the Metropolitan Father, who “m(es)tsa Fevruary B [2]. On the day of the Meeting of G(os)p(od)on Tuesday he served with all his clergy at St. Sophia.” February 4, “in memory of S(vya)t.(ago) Isidore Pilusiotsky we will leave from the Pechersk m(o)n(as)t(s)rya to Baturin, near the quarters. [9] [February]. In the north of the [vyatago] martyr Nikifor, on Tuesday, dedicated to the holiday of the Presentation of the Holy Day, we will enter the Baturinsky m(o)n(as)t(s)ry, and settle in the Abbess by the will and decree of the spiritual and secular authorities.” (pp. 18 – 19). [15] March 1688 Dimitry Savich writes to Patriarch Joachim “from m(o)n(as)t(s)rya S(vya)t(ite)lya Khr(i)stov Nikolai Krupitsky Baturinsky: through an envoy from their faithful royal pres(we)tly majesty behind(s)whom (!), both sides of the Dnieper Hetman Ivan Stepanovich Mazepa, straightened // and through my special Hieromonk Dorotheus, the Abbess of the Monastery, I bring and present to your Most High Rutsa, Holy Great Princes of M(e)s(I)ts Decavriy, Ianuariy, and Fevruariy, their Highness your Highness, at the prayer of the former Hetman You taught consent for the sake of the Lives of S(vy)tyh, written in the m(o)n(as)t(s)ru of Baturinsky by me, an indecent slave and your footstool. For in obedience to him from the Little Russian Church, he has been given to me // with God’s help, having labored according to my strength in the weakness that is taking place, prescribed by the great blessed Macarius, Metropolitan of Moscow and All Russia, Prince of Moscow and All Russia, and from other Christian historians, writings of the lives of the saints m(gb)s(i)tsgj shoi(t) starting from the first of September until the last February, consistent with the great Books in all the Stories and stories and deeds done by them, in their struggles and sufferings. And the already written lives of the S(vy)tyh, which we wrote for the most part, were discussed by some bla(a)|wise people, and especially (in) the S(vy)the Lavra of the Pechersk. I do not belong to the desire and desire of many, but I would like to publish them in a Christian manner, for which we especially excite the partial writings of the Most Reverend Archimandrite of Pechersk Varlaam of Yasinsky. For such a wretched deed of the Church of God (: as I think (: the indecent (and) of your (h) highest Archpastoral I seek the blessed blessing, the most blessed and all-blessed Father wills his paternal blessing // bestow upon my wicked and indecent servant as best I can the task before us is to accomplish the good work of the Church, giving in to the judgment of the Church, and publishing in type these six (s) written by the mother, even when, with her blessed help, your Archpastoral blessing is completed and published, then (: if God delights in (it) and we will live (: and for the rest let us strive, and (receive the S(vy)titility of the bgi (! beati) we will become about the friendship of the 1st (in)th Book,. In (a)shy S(vy)tity, the lowest servant, the humble Abbess Demetrius" (P. 20 - 23). However, as is known, the blessing of “Father by Father and Shepherd by Shepherd” by Joachim did not follow, and on July 2, 1688, Abbot Dimitri Savich writes that “the lives of the saints, part 1, three months of Septevrius, Octovrius, Noevrii have already begun” (L. 128 vol.) 14. Then the writer stays in Chernigov, where on August 10, 1689, the second edition of “Runa Irrigated” was published, and at the same time, “Roku 1689. From Chernigov we drove to Rudnya near Lyubech zostayuchaya, where the Image of the Pres(vy)toy B(o)g(o)r(o)d(i)tsi became famous for its many miracles. There, having lingered for many days, I ordered my painter to paint me that miraculous image of the Most Holy B(o)g(o)r(o)bitch, in measure and likeness such as it is, and that was done by the m(e)tsa Ianuriya, on the cob of the m(e)tsa. So we arrived at the Pechersk (monastery), and with the help of God we began to read the lives of the saints. (p. 24). It's been a difficult year. “Togozh 1689. March. On the 29th day of the Holy Great Friday of the Savior Passion, my uterus Maria Mikhailovna, the lawful wife of my father Sava Grigorievich, reposed at nine o’clock in the afternoon, in peace at that time when our Savior on the cross, suffering for our Salvation, gave His spirit to God the Father in His hand. Mela is more than seventy years old from her birth. It ended with good disposition, and memory, and mine. Both and less than such a blessed death the Lord honored Her with prayers. Her death was truly Christian (: for all Christian rites and with the accompanying Sacraments, passionless, shameless, peaceful, Apr. (il) in G [3]. On the day of the Bright Resurrection of Christ's Week, burial was performed in the Kiril Monastery, and it was laid in the Church of the Holy Trinity on the left side, under the very wall, leading up to the doors that lead up to the choir. Let him rest in the Lord who possesses the living and the dead. On the same day, in the fraternal m(o)n(as)ryu of Kiev, Feofan Prokopovich (: dear uncle of the Most Reverend Archbishop of Novgorod Feofan Prokopovich) reposed of blessed memory from (e)ts. sweet-talking, my kohan brother. He was buried on another day, then eaten on the Thursday of Holy Week. Requiescat in Race. (Let him rest in peace.)” (pp. 26 – 27). The records of this difficult year are predominantly of a retrospective nature: in addition to the pilgrimage to the icon of Our Lady of Rudnitskaya 15, Dimitri Savich recalls here the vision of the holy martyr Orestes, which is also filled with sincere faith and deep poetry, as well as the description of the vision of Saint Barbara: “For a long time I have kept it in my good memory, then we are judged for the audible speech to be written here, announcing (! becoming oblivious), if my memory hadn’t been shaken by an hour ago! Roku *AHPE [1685] on the Lent of Philip (XI 14 – XII 24) one night having finished writing the sufferings of the holy martyr Orestes, who commemorates Noevri the martyr I [10]. the number is read before the morning as if for a year, or even less, we will rest a little without understanding, and fall asleep in a light sleep, and then in a sleepy vision we see the martyr Orestes with a cheerful face to the least words: I will endure more for Christ’s torment, anizh you he wrote, then he retracted, opened his breasts, and showed a great wound in his left side, running right through to the inside, // movyachi: then it was baked with iron for me. Then he opened his right arm up to the elbow, and showed the wound on the very opposite elbow to the man and said: then I was cut, and I could see the cut veins in the wound. Also, having opened his left hand, at the same place he pointed out the same wound, and said: and that was cut for me. Then, bending down, he opened his leg up to the knee, and showed the wound above the flaps from the back against the knee. Also, opening the same wound to the knees on the other leg, at the same time he showed and said: otherwise it was cut with a scythe, and standing to the right, and looking at me in the face, he said: you see, I have endured more for Christ than you wrote. I am against that, not daring to refuse anything, we are silent, we think in ourselves: Which is Orestes, or not the same from the five-numbered; In response to my thought, S. (the holy) martyr thus refused: I am not the same Orestes, who is from the quintuplets, but this one, which the “general wrote.” We also saw another Ch(e)l(o)v(e)ka || The honest one standing behind him seemed to me to be like a martyr, or he didn’t see anything. At that hour the bell ringing for Matins is struck and we immediately wake up. And it was a pity for the barzo that that vision, which was great for me, passed away. Sometimes my hesitation took place in that monastery of Pechersk. This vision, which I, a worthless and sinful man, saw truthfully, and which I saw so masterfully, as it was described, and not otherwise, under the doubt of my priestly monk, I recognize. Because I remembered everything well then, so I remember it now” (pp. 24 – 26) 16 . Here the author of the “Book of Lives of Saints” recalls another significant dream, no longer related to his work on the lives: “For the sake of an obedient speech, I decided to put into this memorable book something that I did a long time ago, so that I, who have already sent the memory, would not remember. As it was in the past for the executor // it is clearer to God His Presence. Cathedral (: for His Lord himself was chalked to serve, just as he served (: we dozed off a little in a thin sleep, and fell asleep in that sleepy vision, as if at the altar before the throne His Lord was sitting on an armchair, and we were reading near the throne, ready to serve. Then at once His Lord was amazed at me, and will honor me fine (! strophate). And in the strafovan you were (: I remember well (: the words: didn’t I choose you, didn’t I give you a name, I left brother Paul the deacon, and the rest who came: I chose you; and then some words in the strafovana that were useful to me, which we will already remember, the back of you and good killed me in the head. I bowed low to His Most, and promised to correct (: which we have not yet waved (: we ask for forgiveness, and we will be worthy. Having given us forgiveness with a kiss on the hands, we began to move more affectionately, telling me to prepare for service. I began to learn in my place, I lit up the service book, and in it we knew the infectious words with which // His Moss verbally strophed me, written in great letters: didn’t I choose you, etc.: So, as it was first written, it was with much horror and surprise that it stuck in my memory. And then I arose from that dream, and we were amazed at what we saw, and now, remembering, I am surprised: and I understand that it was in that vision through the person of His Father. Archbishop(is)k(o)pa My Creator Himself punished me. We are also trying to find out about Pavel the deacon, who was not a deacon named by your name: we are not trying to find out anywhere, neither in Chernigov, nor in Kyiv, nor according to other m(o)n(as)t(s), and until now I don’t know who he was, or even where in our Fatherland Deacon Pavel is, and God knows what Paul the deacon means. Oh my God! Arrange a thing for me according to Your most good and most merciful will for the salvation of my sinful soul” (pp. 27–28) 17. In the same year, 1689, Dimitry Savich first came to the “Moscow capital”: “July 21. With the clear possibility of His m(i)l(o)sty Pan Ivan Mazepa Hetman, we left from Baturin to the capital of the Reigning City of Moscow. And with him is the Most Excellent Father Innocent of the Monastery, Hegumen of Cyril of Kiev. And I am a sinner in the same place with two deacons Peter and Ephraim. // Viehalismo to the Reigning City of Moscow on August 10. On S(vyatago) m(u)ch(e)n(i)ka Lawrence on Saturday. On the 11th (August) on the day of the week, Blagochest: (ivago) Tsar Ivan Alekseevich, and the pious: (estive) Tsarevna Sofia Alexievna, were at the handle, and Blagochest: (ivago) Tsar Peter Alexievich was not in the house where he was on a campaign. The same days were spent at the pen of the Great Patriarch Joachim. M(esya)tsa Septemv:(ria) on the 10th day were seen with Yasnevelmozhny (Hetman) at the hand of the pious: (ivago) Tsar Peter Alekseevich in the Troetsk monastery of the monastery of St. Sergius of Radonezh the Wonderworker. In the same monastery at that time there was a Patriarch, and he visited often. The Most High blessed me, a sinner, to write further about the lives of those from (e)ts and gave me the Icon of the Most Holy B(o)g(o)r(o)d(i)tsi for blessing.” The situation in Moscow struck Dimitri Savich to the depths of his soul: “There, near Troetskoye, sometimes in our everyday life, three significant members were executed for some riots. Their heads were taken to the chopping block, some were whipped, some had their tongues cut out, some had their ears cut out, and others were sent into exile.” With undisguised joy, he writes that “22. Numbers per week day: (fir) J1 18: according to S(vya)t.(om) D(u)se from the Reigning City of Mo. And “We brought the M(e)sa of Octovria on the 10th day into the house of God with haste” (P. 29 – 30) [18]. Having received the long-awaited blessing of the Moscow Patriarch, Abbot Demetrius resumed work on the “Book of Lives of Saints”: “Roku 1690. Feb. in d [4]: ​​on a weekday we began to live in a hermitage near the church of S. (Vyatago) Nikolai Krupitsky. Lord help." (p. 31). On November 1, the writer received a letter blessing “to write the lives of the people” from Adrian, the successor of Joachim, who died on March 17. Patriarch Adrian thanked for the “Book(s) of the soul-helping lives of the first three months Septemvriy, Octovrian and Novymriy” and blessed “even for the whole year and other such books, correct them completely, and depict them in the same type of Stavropegia Our Patriarch, Kiev-Pechersk Lavra,” (P. 32 – 33). “On the sheet of the S(vy)yshago” was followed by “Respons” dated November 10, 1690, in which the “honest abbot hieromonk” Demetrius promises that “we are no longer unworthy of the zealous G(o)s (to) hasten to the space before // my mortal and sinful hand, having His Holiness assisting in that matter My strengthening and instructing blessing gradually awakens me, and shakes me off the sleep of laziness, which I am commanded to do carefully. Even though I am unskilled and do not have the proper knowledge and ability to bring the work conceived to perfection with all goodness, I must bear Holy obedience with the yoke, my feebleness of mind is not enough for the one who does it. I also strike with my forehead the Archpastorship of yours, who were sent by us to be from the Cathedral Patriarchate of the Great Cathedral Church with the Great Princes of the Fourth Menaea, M(e)s(i)tsu Decaurius, Januarius, and Fevruarius, likewise, I have already struck in our hand from blessed memory Sent the great G(o)s(po)d(i) to Cyrus Joachim S(v)the Patriarch of Moscow and All Russia, but then the S(v)isha commandment was taken from us as soon as possible, I (g) was not able to carry those for a short time and even for the needs from there from(y).” The writer again asks “every time this great Book of the three sayings of the month, at the time of the command, he would send (and) strive with the help of God, sitting down to draw a lot of crawling, and publish it into the world, and the books would be sent back to your Archpastorship with thanksgiving. "(pp. 35 – 37). Dimitri Savich continues to work intensively and selflessly. February 14, 1692, “in the first week of this Great Lent, we will leave (and leave) the Abbess of Baturinsky (mine in the Baturinsky M(o)n(as)t(y)ru), for the calmest (my wandering and writing) lives of the written scriptures, and to the hermitage donkey"; and “Roku 1693. During Lent, Bollanda’s books on the Lives of the S (th) were brought to me from Gdansk,” that is, the famous Acta Sanctorum of the Bollandists, bought by Hetman Mazepa “for one hundred talari and forty gold coins, framed again” and brought to the writer in Baturin in March 1693 19 . Two months later, “NB May [9]: we arrived at the Pechersk Lavra from the Baturinskog(o) monastery (- everything except NB is underlined) for the publication of the type of lives of the s(vya)tikh. With the help of B(o)joy. July 10: in memory of the teacher: (naked) Anthony of Pechersk, another three-month life of the book began: Decavriy (,) Januariy (,) Fevruariy” (L. 128 vol.) 20. The printing of the second volume was already progressing much faster than the first and “was completed in the Pechersk printing house” in January 1695 (L. 129). Meanwhile, Dimitri Savich tirelessly pronounces and writes down his sermons, full of wise edifications, of which it is necessary to name here at least dated “testimonies”. Two surviving words spoken in Kyiv at the Kirillov Monastery date back to 1693: “The Word on the Day of the Holy Trinity” and “The Word on the Descent of the Holy Spirit” 21 . In 1694, “on the month of March a service was written from (vya)t:(y) 9: m(y)ch(eni)k:(am) Kizicheskim for the desire of a sung song from the Patriarchal House” 22. June 22: “Early on Friday we will go to the abbess at the Glukhov Monastery” (L. 129). Diariusha reads about the same thing: “Roku 1694. During Peter’s Lent we accepted the Abbess in the Glukhov Monastery” (p. 41). And soon, in 1695, “the month of Januarius, another three-month Book of Lives of the S(in)tykhs was completed in the Pechersk printing house: Decavrius (.) Januarius, and Fevruarius (.)” (L. 129) 23. On April 25, 1696, the fourth edition of “The Fleece of the Irrigated One” was published in the printing house of the Chernigov Trinity Monastery, and at about the same time and there the famous work of St. Demetrius “Apology To quench the sadness of a person in trouble, persecution, and bitterness, briefly compiled. On the advice of the s(v)tago Ap(o)s(to)la Pavel g(lag)lyushchago: Comfort one another, and build up each other: Epistle A [1] to Thessalonians, Chapter E [5]. (Verse 11)" 24. In November, Dimitry Savich was in Kyiv, where he delivered his, perhaps, most poetic sermon, “the word of the Ukrainian dialect,” as he noted in his own hand in the authorized manuscript. This is “+ The abuse of the Archangel Michael, the commander of the forces of the n(e)b(e)sny and agg(e)loving him with the seven-headed serpent(.) During the preparatory Council of the Ag(e)lsky celebration in the blessed city of Kyiv, in the Church of St. Michael’s Golden-Domed, Preaching of the Word B(o)zhia naked, in summer frequency response S [1696]. Noevria J [8]: in the then better week of KG [23] after the Descent of S(vya)tago D(u)kha” 25 . In 1697, “January 17, on the 3rd Saturday of the week of Zacchaeus, on the night of the year 3 [at the third hour of the night] my antecessor Hegumen of Cyril [honest elder] Innocent of Manastir (! Monastic) reposed, buried 18: on ss(vya)t:(s) fanas:(iya) and Cyril(.) According to him az the sinner is convinced to accept [acceptance] the abbess of Kirilsk(oe).” But Dimitry Savich was the abbot of the Kirillovsky “youth” of the monastery for a very short time: “This summer, June 20: on the day of the week [week [4]: according to S(vya)t:(om) D(u)se.], I was appointed Archimandrite Eletsky of Chernigov, eminently named Archbishop John Chernigovsky(.)" (L. 129, p. 42) 26. And just a year later, the next, already fifth, edition of “Runa Irrigated” was printed in Chernigov. “In the summer of *AKhCHI [1698] in Baturin” Dimitri Savich offered “a word of the Ukrainian dialect” “On the S(v)taya Tro(i)tsu” 27, and on December 25 of the same year “in Chernegov” - “A word for Christmas X(ri)s(to)vo” 28. Already these few examples clearly show how energetically, truly “nightly” Saint Demetrius worked at a time when new editions, and often entire compilation studies of the biographies of saints, arose under his pen. And how many other works of the writer are there that do not have an exact dating! Perhaps it was precisely because he was so busy that Dimitri Savich only in July - August 1699, already being the archimandrite of the Chernigov Yelets Monastery (From 10.VI) 29, hastily wrote down “with his own hands” that “this summer the third book of the lives of the saints came out of print: March: April: (il) May (.)” (L. 129) 30 . In fact, the third “three-month” volume of the Four Menaions was published in January 1700 31. In “Diariusha” this important event is omitted and other details follow: “In the summer of 1699. M(esya)tsa Septevr(iya) 17. day on the Holy Martyrs of the Faith of Hope, and Love on week 16. on the 16th week according to the Holy Spirit // let’s leave m(o)n(as)t(y)ry Yeletsky, and on the same day we will leave from Chernigov to Novgorod Seversky to the archimandry, and 22. On Friday we will drive early to Novgorod of the All-Merciful Savior m(o)n(as)t(s)ry, and settle down, give God a good hour” (P. 42 – 43). Thus, the time when Dimitri Savich was busy, between many other responsibilities, and the processing of the Lives of Sts. Zosima and Savvaty Solovetsky turns out to be an incredibly eventful, creative, active period, clearly showing how selflessly the future metropolitan combined the works of liturgical “obedience” with the works of literary “obedience.” In an extensive letter to “about Christ Bose, my beloved father brother” Feolog Chudovsky, written from Glukhov on November 9, 1697, he asks: “to pray to the Lord, my Light, that he may enlighten my darkness and lead the honest from the unworthy. And about this, your perfect love for God will be revealed to me, a sinner, when you will help me with your holy prayers to the Lord (for me) in my hopeless salvation and in the book matter before me. The third three-month book of the Lives of the Saints: March, April, Maya, if the Lord vouchsafes me to complete it and see the type depicted, I will not forget brotherly love, your honesty, not more zealous than your love, as I did to the highest persons, I will send or bring it myself, if the Lord pleases and we will live; Let your honesty be known about this, and pray to the Lord Christ for my repentance, so that he will soon complete the book we are writing. With the help of the All-Powerful One, may He protect us healthy and saved, not slandered by the enemy’s treachery. Amen" 32. And on February 25, 1700, from the Novgorod-Seversk monastery of the All-Merciful Savior, he writes to “The Most Reverend Lord Father Theologian, my beloved brother”: “Thanks be to Christ God, who listened to your holy prayers, and for those sakes He has vouchsafed me, a sinner, weak and weak-minded, to compile the third book of the lives of the saints, which is in three months: March, April and May. The Lord has vouchsafed me to write both for the last three months! Be your honest intercessor to Him about this, I humbly pray. Remembering my vow to your honesty, and fulfilling this, I sent you a newly chosen book for avid reading, so that you can benefit from it spiritually, like a bee collecting honey from flowers, and creating sweet honey for yourself. Accept this kindness from your loving brother, but me, your unworthy servant, have it unforgettably in brotherly love and in prayers to God, I ask and bow low with my brow” (JEV, 7.VIII.1874. No. 32. P. 253. Letter No. 2) 33. Dimitri Savich dedicated exactly 20 years, 9 months and 3 days to the “main work” of his entire life. Soon after February 9, 1705, as Metropolitan of Rostov and Yaroslavl, when he also brilliantly managed to combine literary work with his primary duties as a spiritual archpastor, and was busy with the affairs of his “grammatical” school, at which, as you know, the theater he organized operated, the saint hastens to share his great joy with his “beloved brother father” Theologian: “Rejoice in me spiritually, for Through the haste of your prayers, the Lord vouchsafed me the month of August to write Amen, and the fourth book of the Lives of the Saints, which he sent to Kyiv with Alexei to print. I know your friendliness, leading to your brotherly love and desire for my unworthiness, with which you wish us to come to perfection. Glory to God, it’s done! Please pray that my [our] labor will not be in vain before the Lord. May the grace and mercy of Christ help you in your salvation.” (JEV, 14.VIII. 1874. No. 33. P. 260. Letter No. 7). And before that, only on January 11, 1705, to the “Most Honorable G(o)s(po)d(i)n Father Theologian” St. Demetrius reported: “Already the sinner began to write KZ [27] day(s) of August, m(o)lyu, fly about me, may he hasten to accomplish G(o)s(o)d soon” 34 . Starting from August 27, the “Book of Lives of the Saints” contains 10 lives and 2 words, as well as short articles of the month book and additional notes printed in a much smaller font (a total of 24 sheets in 2°). And in total this work, amazing in its deepest religiosity and literary perfection, contains 743 lives and 22 words, stories, tales and other articles 35. But in this mass of works there are only 87 lives of Russian saints, and 38 of them are hagiobiographies of the Kyiv princes and Kiev-Pechersk ascetics, written by St. Demetrius on the material of the Kiev-Pechersk patericon 36 and chronicle sources and, accordingly, they are located “scattered, according to the calendar, between a huge number of others, both original Russian and translated hagiography." Following E.N. Kupreyanova, “we must pay tribute to the editorial tact of Dmitry Rostovsky, who preserved the style and spirit of the Kiev Pechersk legends, which stand out for their artlessness compared to others, especially translated ones” 37. However, the lives of Great Russian saints make up only one fifteenth of this “famous and lonely Ukrainian anthology of hagiography and ancient Christian legends” 38. This means that its author selected the lives of the most significant, the most important in the history of the Orthodox Church, especially relevant, in tune with the spirit and requirements of the time of the third quarter of the 17th - early 18th centuries, as well as the lives of the most popular, universally revered, beloved saints by the people. Among them there was a worthy place for the Lives of Sts. Zosima and Savvaty of Solovetsky, who in the Chetya Menaion of St. Demetrius are “placed” under the common date of April 17, on the day of memory of the Monk Zosima, while the memory of the Venerable Savvaty, “the head of the Solovetsky Island,” is celebrated on September 27. The writer made a similar kind of “synthesis” with the Lives of Sts. Methodius and Constantine-Cyril. In both cases, St. During his work, Dmitry simply did not have enough sources that corresponded to his demanding and inquisitive manner. And if in the Lives of the Holy First Teachers of the Slavs he used predominantly Latin editions, camouflaging them under a cunning marginal reference at the beginning: “O(t) of the various Charatean Chets in abbreviation” 39, then here the Saint had nothing to hide and he prefaced the main text with a rather extensive author’s preface, explaining the reasons for this union of the holy ascetics “together”. “On this day, we remember the Memory of the Pr(e)p(o)d(o)bnago Zosima Hegumen of Solovetsky, together with the Pr(e)p(o)d(o)bny Savvaty, whose Memory, Septemvria in KZ [27] day is revered. And yet,” explains St. Demetrius, - on this date of Septemvriyevo we did not have the opportunity to write about the Holy Savvaty, for the sake of his life we should put it as a judge, the combined veneration of that s(v)t(a)go Zosima s(v)ty // Savvaty is remembered, and in miracles often both The former (e)p(o)d(o)bnyi are glorified together: therefore, let the lives of both be put together on this day. In the Beginning is the life of the Holy Savvati, who lived before, like the Great Menaion of Chetya, the southern Blessed Macarius Metropolitan of Moscow compiled with hardworking care, written on this day in April 31 [17], the life of the first Pr(e)p(o)d(o)bnogo Savvaty, also Pr(e)p(o)d(o)bnago Zosima, therefore we too, subsequently, begin the first life of Savvatius” 40. At the beginning of the “Life of our venerable father Savvatia, the head of Solovetsky Island, the new wonderworker,” a gloss is read indicating the original source of the work: “From the Great Menaion and Chetya in short” (L. 335), while at the beginning of the “Life of our venerable father Zosima, abbot of Solovetsky” - “From the Great Menaion and Chetya in brief” (L. 338 vol.). All this information is given verbatim not only in the article by S.V. Mineeva, but also in a much earlier fundamental study of the “Book of Lives of the Saints” - in the master’s thesis of Archpriest A.M. Derzhavin “The Menaion of St. Demetrius, Metropolitan of Rostov, as a Church Historical and Literary Monument” 41 . In the unpublished appendices to the dissertation of Fr. Alexander made an extremely difficult attempt at a detailed source study and textual analysis of each life, legend or word separately, day after day, which, however, was achieved by the researcher with very uneven success: quite often there are such cases when the scientist limited himself to only repeating the author’s references to sources that do not always correspond to the truth. A similar phenomenon is observed in the considered editions of the Lives of Sts. Zosima and Savvaty Solovetsky. A careful comparison of the editions of the “Book of Lives of Saints”, the Great Minea of the Chetiih and the old printed Prologue shows that despite the marginal references given, Saint Demetrius also used the latter, but not in the 1696 edition, which is cited in the article by S.V. Mineeva 42, but in the previous sixth (fifth complete) edition (M., VIII.–XII. 1685. 2°), which the writer had in his library since February 25, 1688 43. In this one-of-a-kind copy of the Prologue there are many references to a variety of, mostly Latin and Polish hagiographical codes and collections, to the Great Menaion of Chetia, the Kiev-Pechersk Patericon and other sources, according to which many corrections, clarifications, additions and other notes were made in the book, clearly illustrating the inquisitiveness and thoroughness of the saint’s textual work 44 . There is also an autograph note in cinnabar opposite the title “In memory of our reverend father Zosima, former abbot of the Solovetsky Monastery” (17.IV): “Chetya, April: (il), sheet: TKZ; [327] ", which already unconditionally convinces researchers of the acquaintance of St. Demetrius of Rostov with both primary sources. But in the Life of St. Savvaty (27.IX) there is no such note, and therefore the origins of the proposed comments lie in a careful textual comparison of sources, not only article-by-article, but, as far as possible, word-by-word. The very beginning of the Life of St. Savvaty, introducing the reader into the historical setting of the first third of the 14th century, literally coincides with the beginning of the Makarievsky edition, and this must have forced Fr. Alexander to believe the references of St. Demetrius on the Great Menaion of Chetia. But then the entire life is written entirely according to the Prologue - either with an almost literal similarity of individual passages of the text, or with stylistic changes in some expressions, such as in St. Demetrius is “not lazy”, and in the Prologue “good” the Monk Savvatiy went through “all monastic services” while still in the Kirillo-Belozersky monastery (L. 335 and vol.). At St. Demetrius, the Venerable Savvaty, “even when he realized his departure to God, fulfilled these days and God-pleasing labors, thinking as if he would be worthy of Communion of the Divine Mysteries” (L. 337). In the Prologue, the monk did not “understand”, but “having led his departure to God and the desire to partake of the Body and Blood of our Lord Jesus Christ” (L. 97 vol.). And in the Makarievskaya edition this point is even more extensive and stylistically complicated: “And we receive the message from the Lord Christ to renounce bodily bonds and go to the Lord and think within ourselves how to be worthy of Communion of the Divine Mysteries” (St. 510). It is also noteworthy that in the Dimitrievsky edition of the Life of St. Savvatius there is not a single quotation from the Holy Scriptures. They are not found in the Prologue either, whereas in the Great Life, statements from the Psalms, Gospels and Apostolic Epistles are cited 33 times. Of the 67 biblical quotations contained in the Makarievskaya edition of the Life of St. Zosima, only 10 are preserved in the revision of Demetrius of Rostov. Moreover, with the tendency towards an “abbreviated” narration declared at the beginning of the Life of St. Savvaty, Saint Demetrius, however, found a place for his own digression, which assessed the feat of the monk in a very extensive and original way. When “after several years” of living together in the wilderness in labor and prayer, “Blessed Herman went to the Onega River, and Saint Savvatiy remained on the island alone alive on B(o)ze,” Saint Demetrius exclaims with sincere delight and surprise: “What would his stay there be like, what fasting, What kind of spiritual labors, he himself knows exactly the whole message, looking from above upon his Pleasant G(o)s(po)d and Agg(e)li His brethren, who visited the Servant of God, who imitated the Incorporeal Ones in the flesh. More powerfully from the place itself, on which the Pr(e)p(o)d(o)bny living, to understand that life: In the island of the sea, remote for centuries and rarely visited by anyone, what else can we do, just to practice in the same B(o)ze, constantly thinking about Him, with Him conversing in conversation, deepening their entire mind in Him, and raising their lamentable thoughts to Him, day and night from the depths of their hearts, sighing, wishing to be freed from the body and come to G(o)s(po)d” (L. 337). From a literary point of view, this, as S.V. Mineeva finds, is “a rhetorical argument introduced into the text before the story of the death of Savvaty, corresponding compositionally to the story of the death of Zosima and very close to it in form.” But from a literary point of view, it is here that St. Demetrius of Rostov did not just summarize the asceticism of St. Savvaty in a few “rhetorical” phrases - he conveyed here his ideal of holiness, the entire inner, spiritual meaning of that modest, hardworking monastic life, which he himself lived, observing and preaching meekness, humility and gentleness: “Meekness is said to be the withholding of anger, the taming of rage, when someone is sad from someone. Having been able to take revenge, he does not take revenge, he becomes angry, and when he receives vexation he does not resist vexation. Humility is the true knowledge of one’s own nothingness, and contempt for oneself, when one, knowing one’s own weakness, one’s sinfulness, and one’s lewdness, is no less exalted in one’s mind, but has for oneself the least of all. Even if he has corrected some virtue, otherwise he is filled with the fear of God, he says to himself that it is indecent to be a slave. Gentleness is spoken of as a clear conscience, guilty of evil to no one, as simplicity of heart adorned with righteousness, but as forgetfulness of evil, nor retribution of evil for evil,” the saint teaches his flock 45. These three Christian virtues are the leitmotif of the writer’s entire literary and theological heritage. “If you want to overcome your enemies without fighting, to conquer without weapons, to tame without difficulty, be meek yourself, overcome, defeat, tame others,” assures St. Dimitri. And if “if you do not have faith in me, look with me into the book of the Apocalypse, named, from that you will be convinced,” the preacher calls in the same “Teaching in memory of our father Peter the Metropolitan of All Russia among the saints” (L. 122 vol.). It is “with humility and meekness that we use all the gifts of God, and not with pride.” And then the Saint warns that “it is necessary to take great care, but to strive with meekness and humility before God” 46 . “Silent meekness is like the still water of Siloam, which flows without noise, without sound (Isaiah, chapter 8, s(ti)x 6). he will incite anyone to anger against himself with his meekness and quietness: a meek and quiet man does not give guilt to anger, not only will he not kindle enmity, but even the one who is kindled will quench it,” 47. It is not easy to comprehend these virtues. “That mountain is truly a cup of patience, but medicinal: like ashes, it tastes bitter, but brings health to the stomach” 48. After all, “Christ (and) Stos teaches us patience, since in that there is a council of all, by them our souls are saved, by virtues, speaking to Ephraim: Patience, acquired, concerns every virtue: it rejoices in sorrow, and is well-skilled in troubles, rejoices in adversity, // ready for obedience, filled with love, glorifies in annoyance, in reproaches humble, we will not be shaken in troubles. And again: He who has acquired patience has acquired hope, and is adorned with all kinds of good deeds. He who has that great virtue and patience can only love a lot: for love endures for a long time, hopes for everything, endures everything. » 49. Who is this love for, who to love? We must repeat once again the teaching of St. Demetrius in the Life of St. Savvatius of Solovetsky: “exactly to practice God in one thing, constantly thinking about Him, conversing with Him in prayer, deepening your whole mind in Him, and raising your mind to Him in song, sighing day and night from the depths of your heart” (L. 337). It seems that, despite his high erudition and education, St. Demetrius of Rostov himself came to many truths of the Christian faith, as a result of a sincere, “from the depths of his heart” prayer, during which, as is known, on the night of October 27-28, 1709, the kind and meek, but at the same time demanding and disciplined bishop of Rostov, the “arch-sinner” Demetrius died... It seems that the Saint was gestating in the very heart, penetrated to the essence, cognized to perfection the Christian ideal of martyrdom - after all, it is the lives of the holy great martyrs and martyrs that dominate the pages of the “Book of Lives of the Saints” and in the memoirs of the “dream visions” of its inimitable author, with which the reader of the proposed “opus” is already familiar. The origins of the ideal of martyrdom lie in the image of Jesus Christ himself, His Passion, which Dimitri Savich remembered not only when describing the death of his beloved mother, but throughout his entire life 50 . “O foolish Christian man! - the saint warns in the “Second Teaching, week 13 according to the Holy Spirit”, “in your heart, instead of the red, sweet, joyful grapes of Christ, you have implanted stinginess, sorrow, and multi-passionate love of sinful lusts. In the hearts of His servants, and not in the hearts of sinful servants, that vine is planted, and spiritual grapes will be born.” He calls on his “Orthodox listeners”: “Let us become true slaves of Christ, and not sinful slaves, enslaved by voluptuous lust” 51 . Christian ethics, as already emphasized, is the leitmotif of the entire literary and theological heritage of the writer, including the “Book of Lives of Saints” and the Lives of the holy ascetics of Solovetsky. That is why the Monks Zosima and Savvaty managed to endure the entire burden of desert living, overcome “many slander” (L. 340) and, as St. emphasizes. Demetrius in the Life of St. Zosima, to strive “by extreme labor, physical and spiritual: working with the body in the Monastery building, fighting against demons, armed with prayer and fasting” (L. 340). And in this life, a relatively stronger influence of the Makarievsky edition is already noticeable: in addition to biblical quotations, for example, here one reads the wonderful prayer of St. Zosimas to the Lord, which is missing in the Prologue, for deliverance “from the mouth of the destructive serpent”, “from the barking of the devil”: “Thus m(o)lyasya the Pr(o)d(o)b, driving away the enemy from himself attacks, and I ran from the sign of the Cred(e)st and from the demon’s m(o)lith, like dust from the wind, which remained without harm, singing and praising God” (L. 340 vol.). In the Life of the Monk Zosima, demons are especially active - either in “sorrow for the sake of famine” (L. 340 vol.) and intimidation with “worthless death”, then in opposition to many “from the inhabitants of Bolyarsky and the servants of the nobles and landowners of the land of Korelsky”, who also “instigated by the devil, began to come to Solovetsky Island” and “catch fish in ezerakh, and the monastic need to catch the unallowed weight is heavy, g(la) lusting to be the heirs and lord of that island. Forgive Zosima and all the Monks, dishonest and vexatious, despising words, and doing many dirty tricks, and boasting of ruining the Monastery, and driving away the Monks from there”, for “the flourishing Monastery of the Solovetsky bl(a)g(o)d(a)tia B(o)living, and multiplying day by day and adorned with virtuous monks and considerable feats of Zosima, disintegrating with envy and hating goodness by the devil, (and) unable to do anything with himself, having been driven out and put to shame by the formerly blessed Zosima and other good ascetics”, and in their powerlessness “the ear of evil people, they do dirty tricks to the Abode of the monastery and embitter that leader (Zosima) and the Brotherhood” (L. 343 and vol.). So at St. Demetrius substantiates the well-known conflict between the Solovetsky monks and the mayor of the Novgorod “Bolyaryna” Martha Boretskaya, which took place in the 70s of the 15th century. In the Makarievskaya edition and in the Prologue, this episode is presented in much more detail and specifically. And Saint Demetrius, as it were, deliberately avoids historical facts, an obvious predilection for which he has in so many lives of other saints. Here he does the opposite, abstracting the narrative as much as possible, eliminating even those few specific details and dates contained in the primary sources. He only indicates the date of the death of the Monk Zosima, which is absent in the prologue “memory”: April 17, 1478 (L. 345 vol.). Obviously, which is confirmed by the results of textual research by S.V. Mineeva, the writer doubted the correctness of other historical information and therefore excluded them from his narrative. In addition, it seems that in this way St. Dimitri Rostovsky focuses the attention of readers on the main, sought-after goal of the entire “Book of Lives of Saints.” Communicating the reasons for the abbreviated presentation of the hagiobiographies, he clearly writes in his Preface, among other things: “If only all of the Holy Acts, and Narrations, and Miracles, anyone would want to write in one outstretched speech; then his whole life would not have been enough for him, even if it happened to many ancient Writers. For the sake of this and weakness for the sake of human beings, the abbreviation has been written here, so that every S (ya) life, in his Memory, can be read without laziness. Even if weakened people of honor or listen to a short word, they do not neglect to listen; How much longer do readings make you feel cold? Therefore, for the sake of guilt, it was reduced in this Book, which describes the most holy Action: the excess of words, and the continuation of speech, leaving” 52. The “main work” of Saint Demetrius was thus intended for home, “cell” reading. This feature, by the way, was drawn to the attention of N.F. Droblenkova, “analyzing the history of the Chetyih-Menya genre in Russian literature and pointing out significant changes in the purpose of the Menaion-Cheti, especially in the 16th century, when Macarius aimed to include in their composition all the books “read in Rus',” or when, at the turn of the 17th – 18th centuries, Dimitri Rostovsky sought to create the Menaion-Cheti mainly “for private reading.” Such modifications, according to the researcher’s conclusion, “lead to significant genre modifications in collections of this type: in the first case, to an exaggerated growth of the genre to the size of the Minei-Chetykh “Great”, in the second, to the birth of the Miney-Chetykh as a literary genre” 53 . These, in fact, are the basic “requirements” that the author of the “Book of Lives of Saints” presented to his beloved creation as a “single literary whole” - so that “weak people” could read “non-lazily” the life of the saint on the day of his memory. The saint does not directly speak about the edifying effect on the reader, for this is obviously obvious in the very specifics of the genre of life, speech, teaching. Offering the “weakened” addressees “the most holy Action,” he deliberately excludes from the primary sources “excessive words and speech continuation,” focusing the addressee’s perception on the virtues of the Christian ideal of holiness. It is difficult to determine other “literary” criteria in the editorial and compilation work of St. Demetrius. For some reason, for example, in comparison with the Makarievskaya edition, the lines in the dialogue between St. Savvaty and Abbot Nathanael have been rearranged. (Cf.: “Book of Lives of Saints”. L. 337 – 337 vol. and Great Menaions of the Chetya. Stb. 509 – 512). It seems that when compiling or editing certain lives, St. Dimitri Rostovsky cared least of all about their canonical appearance, about observing “literary etiquette.” For him, the most important “aspiration” was precisely the teaching of a sacred model to the “weakened people”, looking at the true exploits of which would help these “weakened” to perk up, strengthen, and get rid of “despair - the last destruction”. In a well-known teaching on the “Week before the Enlightenment,” the saint directly calls his audience: “Our paths are crooked, let us learn to correct the right paths.” He understood perfectly well that it is very difficult for ordinary people to cope with the problems of the day, and therefore he teaches: “The conscience is oppressed, it is filled with all sorts of obstinacy, in an evil conscience it is impossible to live in spiritual // space, not a single good thought can fit there, it is cramped for it, from the heart [and there is from an evil conscience, for the heart of conscience is the house] from that house come evil thoughts, murder, adultery, fornication, theft, false witness, blasphemy: they come from the heart: for in the heart are born, and where the spoken evil is born, it is difficult for a good thing, it is difficult for a good seed to be in the midst of thorns: for when the thorns grow, it suppresses it. It is difficult for a sheep to be in the midst of wolves: for the wolves will tear it to pieces.” (L. 9 vol., 10 – 10 vol.) 54 . The true shepherd has the leading role in guiding this lost sheep. Which one? To this question St. Demetrius responds, by the way, in the “Teaching in honorable memory, like the saints of our father Guria, Archbishop of Kazan” (Z.Kh.): “and like no one is adorned and shines with its luminaries: the city and the church with its luminaries: its shepherds and teachers, from them they are like stars, and like the sun, each according to the order of honor and rank, and according to the measure of one’s virtuous life and perfection in spiritual wisdom” 55. Saint Demetrius himself understood his pastoral duty much more broadly: “My rank (I am not worthy of it) must preach the word of God, not just with the tongue, but also with the writing hand. This is my business, now my title, now my position,” he wrote to “The Most Honorable G(o)s(po)din Feodor Polikarpovich” from Rostov on November 8, 1708 56. Struck by the unexpected death of “our friend and my special Benefactor” Joasaph Koldychevsky 57, he writes to Father Theologus: “The fear of death attacks me (,) and the fear is deep: as I do not know the day and hour (,) the death judgment from God will befall me and as if I am not ready for a mortal outcome. But the work of writing books will remain (,) will anyone be willing to take it up and complete it (?) And you still need to work a lot in this work, you won’t complete it in a year, and you will have to struggle to complete it in another year. And the end is at the door, the ax at the root, the death's scythe over the head, alas for me. I didn’t feel sorry for anything, I couldn’t feel more sorry for the imam, I didn’t collect wealth, I didn’t accumulate money, my only pity was that the book-writing that I had begun was far from being perfect. And there are also thoughts about the Psalter, it’s a pity that the Brinsky B(o)goslovtsians do not interpret the Apocalypse in the same way. Thought is overseas, but death is behind us." 58 The writer carried out the “book-writing work” carefully, studied many sources, comparing them, doing essentially textual work: “some will be corrected (to the Lord’s advantage), others will be added, others will be added, and some will already be corrected, and some will be added; not suddenly a church is built, a book is suddenly written; and after completion, the master subordinates his work, correcting and completing it. I demand your prayers to help the work I have begun. The soul is glad to go to heaven, sins are not allowed. I’m glad to write, “my health is poor,” the saint laments, without losing his composure and sense of humor: Don’t tremble beer, taste honey” 59. The literary method of St. One can try to define Demetrius of Rostov with the term “textological” or even “scientific-scholastic”. For example, the most extensive in volume “The Life of Our Father John Chrysostom, Patriarch of Constantine” (XI. 13) in the “Book of Lives of Saints” is “abbreviated (sic!) copied from George the Archbishop of Alexandria, and from the Lion of the wise king, and from Metaphrast and from Nicephorus (Son of Callistus, Book 13); and from Socrates the Scholar, (book 6); from Hermia Sozomen, (book 8); and from other reliable Historians" 60. In such cases, hagiography already turns into hagiology, into the science of the lives of holy saints. In the case of the Lives of Sts. Zosima and Savvaty Solovetsky, the situation seems to be simpler, because on the hagiologist’s table there were only two sources: the editions of the Great Minea of ​​the Chetiy and the biography from the Prologue. But this impression is deceptive: St. Demetrius so skillfully used his literary talent and “editorial tact” that word-by-word textual comparison turned out to be very difficult, and sometimes even impossible. The point is that, unlike the writers of the circle of Metropolitan Macarius, who composed the Great Menaion of Chetia, or even unlike the typical, anonymous ancient Russian hagiographer, who translated word by word the Greek lives of common Christian saints or, following their example, compiled the lives of Russian ascetics, in his “Book of Lives of the Saints” the author, as Fr. Alexander Derzhavin, “gave not translations, but retellings of lives, and, moreover, not from one source, but from several.” This method, according to the scientist’s conclusion, the Saint “is indebted to Skarga, who also, after a careful study of the sources, gave in his book retellings of lives, full of individual initiative” 61. The compilative nature of individual lives written by St. Dimitry Rostovsky, defined in the studies of V. P. Adrianova-Peretz, A. V. Rystenko, S. A. Shcheglova, S. V. Mineeva, as well as in the articles of the author of these lines 62. At the same time, if we use the very successful observation of N. F. Droblenkova, Dimitriev’s “contaminations are so skillful that by inlaid them with excerpts from various primary sources and being extremely careful about the style of other authors, the writer achieves general stylistic uniformity in his “Book of Lives” 63. An example of such “stylistic uniformity” is the analyzed editions of the Lives of the Holy First Ascetics of Solovetsky, written, in comparison with the sources, in a simple, easily understandable and at the same time elegant Church Slavonic language, which Metropolitan Philaret of Chernigov so admired in his time 64 and thanks to which the “Book of Lives of the Saints” has been a favorite reading of Orthodox Christians for almost three centuries. [Yu. A. Labyntsev]. The last pan-Slavic writer Dimitri Savich Tuptalo and the main book of his life. // Catalog of the exhibition dedicated to the 300th anniversary of the printing in Kyiv of the first part of the famous “Chetikh-Mineas” and the 280th anniversary of the death of their author. Compiled by Yu. A. Labyntsev. Kyiv. 1989. S. V. Mineeva. The Lives of Zosima and Savvaty Solovetsky as part of the “Book of Lives of Saints” by Demetrius of Rostov (problem of sources). // Filevskie readings. Issue IX. Saint Demetrius, Metropolitan of Rostov. Research and materials. M., 1994. S. 53 – 74. [Vissarion, Bishop of Dmitrov and Kostroma (V.P. Nechaev)]. Saint Demetrius, Metropolitan of Rostov. An essay by a student of the Moscow Theological Academy Vasily Nechaev. M., 1849; [I. A. Shlyapkin].St. Dimitry of Rostov and his time (1651 - 1709) Research by I. A. Shlyapkin. St. Petersburg, 1891. A separate reprint from the “Notes of the Historical and Philological Faculty of the Imperial St. Petersburg University.” Part XXIV; [A. I. Svirelin]. Orthodox confession of the Christian faith in the Chetiy-Minea of ​​St. Demetrius of Rostov. Archpriest Alexander Svirelin. St. Petersburg, 1893; [M. S.Popov]. Saint Demetrius of Rostov and his works. Priest M. S. Popov. St. Petersburg, 1910; [A. M. Derzhavin]. The Chetia-Minea of ​​St. Demetrius, Metropolitan of Rostov, as a church-historical and literary monument. Essay by Archpriest Alexander Derzhavin. T. I – V. Typewritten copy of the dissertation. RSL. F. 218. Collection. Department of Manuscripts. No. 1401.1.2. – 1402.1.2.3. Incomplete publication of research (vols. I – II): Theological works. M., 1976. T. XV. pp. 61 – 145; T. XVI. pp. 46 – 141. L. A. Yankovskaya. 1) To the study of the writing skills of Dimitry Rostovsky. Literary treatment of the Life of Abraham of Smolensk. //Slavia Orientalis. Warszawa, 1984. Rocz. XXXIII. No. 3 – 4. P. 383 – 396; 2) “Life and Works” of St. Methodius and St. Constantine-Cyril in the Chetyah-Menaia of St. Demetrius of Rostov. //Slavia Orientalis. 1988. Rocz. XXXVIII. No. 2. P. 197 – 221; 3) Zywotsw. Methododegoisw. Konstantyna-Cyrylawredakcjisw. Dymitra z Rostowa. //Zeszyty Naukome Wydzialu Humanistycznego Uniwersytetu Gdanskiego. Slawistyka. Gdansk, 1988. No. 5. P. 81–101; 4) The Life of St. Sergius of Radonezh, processed by St. Demetrius of Rostov. // History and culture of the Rostov land 1992. Materials of a scientific conference dedicated to the 600th anniversary of the death of St. Sergius of Radonezh. Rostov. 1993. pp. 10–26; 5) Lives of early Byzantine hymns in the Four Menaions of St. Demetrius of Rostov. //Acta Universitatis Nicolai Copernici. Torun. (In print since January 1988). A. N. Pypin. The last times of Moscow Russia. II.– Sylvester Medvedev and the “Latin part.”– Patriarch Joachim.– St. Demetrius of Rostov. // Bulletin of Europe. St. Petersburg, 1894. T. VI. P. 314; [A. N. Pypin]. History of Russian literature. T. II. Ancient writing. The times of the Moscow kingdom. The eve of transformations. St. Petersburg, 1898. P. 410. V. P. Adrianova-Peretz. The Life of Alexy the Man of God in Ancient Russian Literature and Folk Literature. Pg., 1917; T. Pachovsky. Vidguki “Zywotоw Swietych” by P. Skarga in “The Four Menaions” of Dmitry Tuptalenko. (Vidbitkaz “Notes of the Shevchenko Scientific Partnership.” T. CLV). Lviv, 1937. Archive of South-Western Russia, published by the commission for the analysis of ancient acts, consisting of the Kiev, Podolsk and Volyn governor-general. Part I. Vol. V. Kyiv. 1872. About the activities of Patriarch Joachim (Savelov), see in more detail: I. A. Shlyapkin. Decree op. pp. 139 – 212. S. M. Soloviev. History of Russia from ancient times. T. XIII. St. Petersburg, b.g. P. 145. T. N. Kameneva. Chernigov printing house, its activities and publications. //Proceedings of the State Library of the USSR named after. V.I. Lenin. M., 1959. T. III. P. 243. S. I. Kotovich. Dmitry Rostovsky in Western Rus'. // Lithuanian Diocesan Gazette. The part is unofficial. 1871. No. 19. P. 851 – 853; [A. Razumikhin]. About Saint Demetrius of Rostov as a preacher. // Yaroslavl Elarchial Gazette. The part is unofficial. (Hereinafter referred to as YAEV). 14.X.1885. No. 42. P. 657 – 666; N. Buravtse v. Saint Demetrius of Rostov as a preacher. // Tver Diocesan Gazette. The part is unofficial. 1909. No. 45. P. 945 – 953; No. 48. P. 1008 – 1014; D. Dmitriev. Russian Chrysostom Saint Demetrius, Metropolitan of Rostov. Sergiev Posad. 1909; M. A. Fedotova: 1) Images of the objective world in Baroque prose based on the material of the early “words” of Dmitry of Rostov. // Character and objective world in a work of fiction. Interuniversity collection of scientific papers. Syktyvkar, 1988. P. 22 – 31; 2) On the problem of studying the sermons of Demetrius of Rostov. // Problems of development of Russian literature of the 11th – 20th centuries. Abstracts of the scientific conference of young scientists and specialists. L., 1990. S. 11 – 12; 3) Tuptalo Dimitri. // Research materials for the “Dictionary of Scribes and Books of Ancient Rus'”. Writers and poets of the 17th century. //Proceedings of the Department of Old Russian Literature (hereinafter: TODL). St. Petersburg, 1992. T. XLV. pp. 135 – 137. By the way, the article mistakenly considers “the first of the surviving works” of St. Demetrius “Irrigated Fleece” (!). (p. 133); 4) About two sources of Ukrainian sermons of Demetrius of Rostov (Thomas Mlodzyanovsky and Cornelius a Lyapide). //TODRL. St. Petersburg, 1993. T. XLVIII. pp. 343 – 350. Diary of St. Dmitry. // I. A. Shlyapkin. Decree. op. Applications. pp. 3 – 11. Publication with abbreviations and reading errors based on the manuscript of the Central Scientific Library of ANU, collected. Kiev-Pechersk Lavra, No. 345[162]. “Rough materials for the Chronicle of St. Dimitri Rostovsky, his autograph. (The autograph is incomplete, since the manuscript contains entries in other handwritings]. 2°. 136 sheets, with a note from St. Demetrius on the first sheet: “This was written in the year of the birth of Christ, 1693. June 28.” // [N. I. Petrov]. Description of handwritten collections located in the city of Kyiv. Issue II. Collections manuscripts of the Kiev Pechersk Lavra, Kyiv monasteries: Zlatoverkho-Mikhailovsky, Pustynno-Nikolaevsky, Vydubitsky and Florovsky women's church, and the Tithe Church. Shlyapkina. NPB Manuscript, Q. IV. No. 186. Inv. No. 5760. 4. (17.8 x 22.3 cm). 46 pp. “[Copy]. + / I HS / Diariush. / The sinful Hieromonk Demetrius was ordained / the wife of Kirillovsky of Kyiv, [from the Bible / edema / Kiev / Lavri / Pechersk] ". Copy of the third quarter or second half of the 18th century. It is possible that this list is from the original or from a copy close in time. At the end of the manuscript, by the hand of the scribe, but in much lighter, almost brown, ink, it is written: “In the Title of this book it is written: [everything is underlined] Roku *AHPA (: 1681 (: on the second week of Passover, This Book was Constructed.” (p. 45). The first publication of “Diariush” was carried out in Russian (in the NPB manuscript there is a superscript translation of Polish texts into the language of Catherine’s time) and printed in civil font under the title “Daily notes of St. Demetrius Metropolitan of Rostov, from a book he wrote in his own hand (“1681, on Tuesday of the second week of Passover, this book was built”) to the Kiev Pechersk Book Depositor (! Book Depositor) belonging, written off.” // Ancient Russian Vivliofika, or Collection of Russian (!) antiquities, up to Russian (!) history, geography and genealogy concerning, published monthly by Nikolai Novikov; Part VI. (October – December 1774). In St. Petersburg in 1774. Ancient Russian Vivliofika. The month of December. I. Day notes. pp. 315 – 408. Museum of Books of the Russian State Library, 8°. Inv. N° 15050. (For this copy, all references follow in abbreviation: DZ). The translation, as you know, belongs to N.D. Bantysh-Kamensky, and the notes were compiled by the publisher himself, N.I. Novikov. Without significant changes, the DZ was reprinted in Cyrillic, for example, in the Synodal Collected Works of St. Demetrius of Rostov. M, 1857. Part I. P. 457 – 517. Compare: Book of Lives of Saints. Book II. December – February. Kyiv. II.1685. MK RSL, 2. Inv. No. 6990. L. 25 vol. – 35. At the end there is an appendix printed in small print: “About the honest relics of the great(u)ch(e)nitsa Varvara. […] of the Most Reverend Hieromonk Theodosius [+ Sophonovich], + Abbot of the Monastery of St. Tomichailovsky Golden-Domed Kiev, written [+ In the summer of G(o)s(after) the day of *AKhO [1670] + Tale. (L. 32 rev. – 35). See: I. A. Shlyapkin. Decree. op. P. 45. Note 1; 241 – 243; A. M. Derzhavin. Applications. RSL. F. 218. No. 1402.1. L. 294 [18] – 304 [23]. It's strange that St. Demetrius, who especially revered St. Great Martyr, did not place here his “sleepy vision,” which was printed in the Russian translation in the DZ (pp. 339 – 341). This text is published in the “Ukrainian dialect” for the first time. Compare: I. A. Shlyapkin. Decree. op. Applications. S. 8. Then, obviously, the poems “On the Image of the Pres(vy)tyya B(o)d(i)tsy of Rudnitskaya” were written: Where iron is created from cronyism, There Virgo has taken possession of the dearest gold. Yes, it softens people’s cruel morals, and turns his iron hearts to B(o)gu. // First publication: I. A. Shlyapkin. Decree. op. P. 190. Note 3. Based on a manuscript from the collection of A. A. Titov. No. 100. L. 700 vol. Now in the NPB. Other lists: RSL. F. 394. Collection A.I. Khludova, No. 25. L. 659 [676] vol.; RYAAHMZ. R-828 (KP-10055/819). L. 137. See: A. A. Kruming. Collection of works of St. Demetrius of Rostov (manuscript of the Rostov Museum No. 828). // History and culture of the Rostov land 1992. Rostov, 1993. P. 78. The icon “painted” by order of Dimitri Savich was not found. Compare: “Book of Lives of Saints”. Book I. Kyiv. (VII).1689. MK RSL, 2°. Inv. No. 4404. L. 439 (author's translation into Church Slavonic); DZ. pp. 348 – 350 (translation into Russian from Catherine’s time). Published in the “Ukrainian dialect” for the first time. Compare: A. M. Derzhavin. Applications. T. I. September, October, November and December. RSL. F. 218. No. 1402.1. L. 196 [29] – 199 [32]. Oh St. Martyr Orestes “the fifth”, see: “Book of Lives of the Saints”. Book II. Decree. ed. “M(e)s(ya)tsa dekemvria on G I [13] day. The suffering of the S(v)tyh m(u)ch(e)nik Eustratia, Auxentia, Eugenia, Mardaria and Orestes, [from Metaphrastus].” L. 129 – 142. Compare: A. M. Derzhavin. Applications. T. I. Decree. manuscript. L. 343 [52] – 345 [54]. Published in the “Ukrainian dialect” for the first time. Wed: DZ. pp. 352 – 354 (Russian translation). See for more details: A. A. Kruming. Chetiya Menaion of St. Demetrius of Rostov: an outline of the history of the publication. // Filevskie readings. Issue IX. Saint Demetrius, Metropolitan of Rostov. Research and materials. M., 1994. P. 5 – 52. See also: I. A. Shlyapkin. Decree. op. 190 – 193, 202 – 207. The owner's autograph of Dimitry Savich is given in full in the article by A. A. Kruming: Chetya Menaia […]. Decree. op. Note 2. Compare: I. A. Shlyapkin. Decree. op. Applications. P. 9. There are lettering discrepancies. Wed. also: "Diariush". Decree. manuscript. P. 41: “Roku 1693. […] Just like fate, on Sunday I get out from (Kyiv - crossed out) the hermitage [Baturinsky - L. Ya.] to Kyiv to the drukarni. God help me. Maya A. [1]. May [9]. to transfer the relics of St. Nicholas, we arrived at the Pechersky m(o)n(as)t(s)ry. July 10. to the teacher. Anthony of Pechersk began to feel uneasy. dekemvriy M(esya)ts” . The Western Russian text closest to the original was published by A. A. Titov: An. [drey] Titov. Sermons of St. Demetrius, Metropolitan of Rostov, in Ukrainian. M., [1909]. The first word here has the wrong name: “Word I on the Descent of the Holy Spirit.” The second sermon was published for the first time in translation into Church Slavonic in 1804: “The remaining works of St. Demetrius, Metropolitan of Rostov Wonderworker, hitherto not yet known to the world.” M., 1804. pp. 122 – 158 (civil font). Edition in Cyrillic, translated: Synodal Collected Works of St. Demetrius of Rostov. M., 1857. Part V. P. 82 – 106, with the title “Word on the Day of the Holy Trinity.” The Western Russian text was first published by A. A. Titov. Decree. op. pp. 10 – 25, with the title: “Word I on the Descent of the Holy Spirit.” This was already under Patriarch Adrian, the last Patriarch of All Russia (1627 - 1690 - 1700), who was favorable to the works of Dimitri Savich. The text has not been published. Manuscript of the State Historical Museum. Synod, collection, No. 146. Collection from the “cell books” of St. Demetrius of Rostov. L. 292 – 315 [295 – 318] vol.: “Free medicine from the nine-ninths like M(u)ch(e)nik in Kiziku, who was given from B(o)ga bl(a) to guess the healing of illnesses, and to banish tremulous ailments: new in the Great Russian city of Kazan, famous. To the kingdom of the Most Serene and Most Powerful Great G(o)s(u)d(a)reys Ts(a)reys Great Princes Ioann Alexievich, Peter Alexievich of All Great and Lesser and Greater Russia, autocrats. Blessings with (the) greatest and most beloved G(o)s(on)din Father Cyrus Adrian, Moscow, and all Russia and all northern countries of the Patriarch. Revealed to the world, described by service and history in the year from the creation of the World ZTsV[7202]: [1694] M(e)s(ya)tsa Marta.” Under the title on the title page of the manuscript there is a postscript in the hand of St. Dimitri: “Through the labor of the sinful hieromonk Dimitri Savich, a life writer.” Composed of: “+ M(e)s(ya)tsa April in CF [29]. Service with the (nine) nine m(u)ch(e)n(i)com Kizichesky. Sung in the Monastery of Kizicheskaya Yazha near the city of Kazan." (L. 292 [295] vol. – 301 [304]). “M(o)lithuania to the holy nine m(u)ch(e)nik Kizicheskim.” Beginning: “O glorious saint-bearers of X (ri) you are number nine.” The text contains minor corrections by the author. (L. 301 [304] vol. – 303 [306]). The following contains “The Suffering of the Holy Nine Martyrs: Theognis, Rufus, Antipater, Theostichus, Artemos, Magnus, Theodore, Faumasius and Philemon, martyred in the city of Kizikom.” (L. 304 [307] – 311 [314]). The “painter” Demetrius placed this text in the “Book of Lives of Saints” under April 29. See: Book. III. March – May. Kyiv. 1.1700. L. 419 vol. – 421. The text is shortened compared to the manuscript. At the end there is a note from the author: “These s(y)h M(u)ch(e)niks’ Suffering, more extensive than the Written, is found in the Spirid of the Kizichesk Monastery, also in Kazan grad, the Kingdom of Great Russia.” (L. 421). “The legend about the glorification of the holy nine martyrs of Kizi in the city of Kazan, and about the newly created stone church and monastery in their name.” (L. 311 [314] – 314 [317] vol.). “Word in memory of the nine holy martyrs of Cyzicus from the Divine Gospel (crossed out: at the liturgy chtomago) Bless the Father.” In the margin it is written: “Creation of Demetrius the sinner.” (L. 316 [319] – 329 [331] vol.). The first publication of this “Word”: “A collection of various instructive words and other works of St. Demetrius, Metropolitan of Rostov, the Wonderworker, divided into six parts, with an appendix and his life.” (Hereinafter referred to as: Meeting). M., III. 7294 [1786]. 4°. Part V. L. 14 vol. – 25. The ending has two options. Wed. a brief description by T. N. Protasyeva in: “Description of the manuscripts of the Synodal Assembly (not included in the description of A. V. Gorsky and K. I. Nevostruev).” Compiled by T. N. Protasyeva. Part I. No. 577 – 819. M., 1970. No. 618. P. 37. In Diariush the events of 1695 are omitted. It's the same in DZ. For the editions of “Runa Irrigated,” see: T. N. Kameneva. Decree. op. No. 10. P. 259 – 260. Edition 1. Chernigov. 11.XI.1683. There are typos in the mesostiche; No. 27. P. 269 – 270. Ibid. 15.XI.1691. With typos in the text; No. 25. P. 268. Ibid. 10.VIII.1689. There are cover page options; No. 34. P. 274. Ibid. 25.IV.1696. Variants in composition, rare engravings; No. 36. P. 276. Edition 5. Ibid. 1697. The author's copy from the saint's library has been preserved: Museum of the Book of the Russian State Library, 4°. Inv. No. 2414. With notes and notes from the author; No. 44. P. 280. Ibid. 1702; No. 124. P. 318 – 319. Ibid. 1750s, with the imprint of the VI edition, which, as T. N. Kameneva suggests, “were forged by Chernigov printers to avoid Moscow censorship.” (p. 319). Editions of the Apology: No. 35. (1696). Dated by the researcher based on a copy of the RSL MK, inv. No. 2413, where the “Apology” is woven into the IV edition of “Rune” and matches the latter in font and print design; No. 43. P. 279. Ibid. IX. 1700; No. 68. P. 287. Ibid. VI. 1716. An exact reprint of two previous editions. It should be added that at the end of the indicated convolute of the RSL (Inventory No. 2413) there is a manuscript of two works by St. Demetrius: “Worship of G(o)s(according to) Our I(is)su Chr(i)stu” (L. 1 – 6 nn.); “Worship of Pr(e)s(vya)toi B(ogoro)d(i)tse” (L. 6 – 9 nn.v.). The manuscript is dilapidated and half-written. The filigree is very difficult to see. Wed: Collection. Part I. L. 88 vol. – 91 rev.; L. 101 vol. – 102 rev. Quoted from the authorized manuscript of the State Historical Museum, collection. M. I. Sokolova, No. 81. Inv. No. 45848. 4°. L. 229 [230]. The manuscript is not described, it is being introduced into scientific circulation for the first time. See: E. V. Shulgina. M.I. Sokolov and his manuscript collection. // Proceedings of the State Order of Lenin Historical Museum. Vol. 71. Russian book literature XV – XIX centuries. M., 1989. P. 55. The manuscript number is indicated with a typo: No. 8. In addition, the collection is not the autograph of St. Demetrius, whose hand made only some postscripts, corrections, insertions into the text, marginal references to sources. See, for example: L. 1, 13v., 15, inserts between sheets 18 and 19, 19 and 20, 23 and 24; 27 – 27 rev., 29 – 45 rev., 49 – 62, 63 – 75 rev., 76 – 94, 95, 99, 107 rev., 111, 159, 165 – 166 rev., 168, 173, 181, 189, 230, 254, 258, 262, 301 – according to archival foliation. See also: M. M. Pankova. Records of manuscripts of the Sokolov collection. Right there. pp. 58 – 68, where this one-of-a-kind collection is not mentioned at all. The sermon was published for the first time in translation into Slavic: Collection. Part V. L. 140 vol. – 152 rev. Western Russian text: A. A. Tito v. Decree. ed. pp. 93 – 107. In the Synodal edition of the Collected Works of St. Demetrius of Rostov (M., 1857. Part III. pp. 553 – 573) the title has an incorrect date of utterance: 1697. Discrepancies in “Diariush” are given in square brackets. Wed. also: I. A. Shlyapkin. Decree. op. Applications. pp. 9 – 10. First publication: Collection. Part VI. L. 94 – 107, translated. For Western Russian text, see op. published by A. A. Titov. pp. 26 – 42. First publication: Collection. Part VI. L. 107 vol. – 121, translated. For the text of the “Ukrainian dialect”, see the decree. published by A. A. Titov. pp. 76 – 92. The earliest copy of this “Word”, dated 1714, was found in the State Historical Museum, Diocesan collection, No. 783. 4°. L. 17 - 30, right column, while in parallel, another sermon is recorded in the left column: “The Word on the Passion of Our Lord Jesus Christ,” delivered in 1677 in Chernigov, apparently on Good Friday. The dating of the latter is based on another manuscript, also containing a Western Russian text, but with a title closer to the original: “The Testimony of the Passion of G(o)s(po)da B(o)ga and Sp(a)sa Our I(i)(su)s. Khr(i)sta(.)" On the margin opposite the inscription: "Ас: (!Ао: =А nn о) 1677. in Chernigov". RYAAHMZ. R-828. L. 15 – 36ob. See: A. A. Kruming. Collection of works. Decree. op. P. 74. Manuscript of the State Historical Museum. Eparch. Collection, No. 783. 1717. Not described. It is introduced into scientific circulation for the first time. In “Diariush” it is written: “Roku 1697. […] June 10. On S(vya)t. Holy Martyr Timothy Bishop of Prussia on the day of Thursday, by the good will of God, and by the will of our elders, we receive M(o)n(as)t(s)r Yeletsky, the long-honorable Archimandry of Chernigov. June 20. On s(vya)t. The Holy Martyr Methodius Bishop of Patara on the day of the week (: the fourth week according to the Holy Spirit (: the consecration of the Archimandrite in the Church of the Assumption of the Most Reverend B(o)g(o)r(o)ditsa of Edets with the (blessed) action of the Most Reverend Archbishop of Chernigov John Maksimovich, to the glory of B(o)ga, B(o)g(o)r(o)ditsa and all the holy ones (.) Amen” (P. 42). In the publication by I. A. Shlyapkin there is a typo in the year: 1791. Decree. op. Applications. P. 10. See more precisely: A. A. Kruming. The Children of Menaion. Decree op. YAEV. 31.VII. 1874. No. 31. pp. 246 – 247. Letter No. 1. With some corrections, which are printed in italics and entered from the only handwritten copy of the early 19th century, made on paper with a “white” date: 1814 RSL. F. 178. No. 407. L. 6 – 6 vol. Letter No. 25. The manuscript is described by A. Kh. Vostokov: Description of Russian and Slovenian manuscripts of the Rumyantsev Museum, compiled by Alexander Vostokov. St. Petersburg, 1842. No. CCCCVIII. P. 621. Wed. in the RSL manuscript. F. 178. No. 407. L. 7. Letter No. 27. The letter is quoted from an autograph discovered in the summer of 1993 by M. A. Fedotova, who, on this favorable occasion, expresses sincere gratitude for providing a photocopy of the original, located in: RGIA. F. 834. Manuscripts of the Holy Synod. Inventory 4, No. 1181. L. 2. As I was able to establish, this letter was published by the director of the Imperial Public Library F.A. Bychkov, but not from the original, but from a copy found “in one of the handwritten collections” of his own collection. See: Unpublished letter of St. Demetrius. Reported by F. A. Bychkov. //Yaroslavl Provincial Gazette. The part is unofficial. 8.IV. 1886, No. 28. P. 7. Reprinted in the magazine “Russian Pilgrim”. St. Petersburg, 4.V.1886, No. 18. P. 160, as well as in the book by I. A. Shlyapkin. Decree. op. P. 374 and Note 1. First publication based on the autograph: M. A. Fedotova, A. A. Kruming. Saint Demetrius of Rostov and his correspondence with the monk Feologus Chudovsky, director of the Printing House. Appendix 2. Some letters of St. Demetrius of Rostov to the monk Theologist Chudovsky. Letter No. 6 [11]. // Filevskie readings. Issue IX. Saint Demetrius, Metropolitan of Rostov. Research and materials. M., 1994. S. 108 – 136. More precisely, see above in the article by A. A. Kruming “Chets of Menaion”. For articles on calendar issues, see: L. A. Jankowska. Sw. Dymitra z Rostowa przyсzynek do zagadnien chronologii hisstoryeznej. // Zeszyty NaukomeWydzialu Humanistyczhego Uniwersytetu Gdanskiego.Slawistyka. No. 6. Gdansk, 1989. pp. 119 – 146. Acquaintance with the collection of “cell books” and manuscripts of St. Demetrius showed that the problems of chronology are a separate topic in the study of the heritage of the writer and scientist, which awaits its scientific reading, publication and research. Yu. A. Ici chenko. Kiev-Pechersk patericon from the literary procession of the 16th century - beginning of the 18th century. in Ukraine. Kiev, 1990. pp. 86 – 88. Compare: Pateryk Kijowsko-Pieczerski czyli opowiesci o Swietych ojcach w pieczarach kijowskich polozyla na jezyk polski Ludmila Nodzynska. Wroclaw, 1993. pp. 55, 92. The issue deserves, however, a more thorough textual study. E. N. Kupreyanova. Hagiography. // E. N. Kupreyanova, G. P. Makogonenko. National originality of Russian literature. Essays and characteristics. L., 1976. P. 65. Compare: A. S. Pushkin. Dictionary about saints. // A. S. Pushkin. Complete works in ten volumes. T. VII. M., 1964. P. 474. M. Wozniak. (Review of the above books by M. S. Popov and A. A. Titov). //Notes of the Scientific Partnership named after Shevchenko. Lviv. 1911. T. CI. Book 1. P. 181. It is appropriate to cite here the words of the scientist who have not lost their relevance: “Even though two peoples, the Ukrainians of Great Russia, are interested in the interest of Dmitry Tuptal of Rostov, science cannot boast of the writer’s remarkable biography, the incomparable knowledge of his literary decline. And this decline is great, it has embraced twenty important volumes. For studios over the literary side, the writing of St. Dmitry Rostovsky will need to be re-issued externally, and not in the Great Russian translation, but in the originals, it’s all the same, whether it’s Ukrainian or Church Slavonic text. Until now, with gaps, in the crossbar they do not exactly cover Dmitr’s writing.” Right there. pp. 181 – 182. See for more details: L. A. Yankovskaya. "Life and Works." Decree. op. pp. 180 – 221. Here and below, texts are quoted from the publication: Book of Lives of Saints. Book III. March – May. Kyiv. 1.1700. Based on the author's copy from the library of St. Dimitria: MK RSL, 2°. Inv. No. 8576. L. 334 vol. – 335. Further sheets are indicated directly in the text. Manuscript of the RSL. F. 218. No. 1402.2. T. II. L. 232, abbreviated. Fortunately, a comparison of texts from three editions of the Prologue, carried out in Moscow in March 1675 (L. 187 vol. - 191) and in January 1677 (L. 82 - 84) (IV complete edition, based on copies of the MK RSL, 2°. Inv. No. 2600 and No. 5323); in August 1685 (L. 96 vol. - 98) and in December 1685 (L. 227 vol. - 231) (V complete edition, based on copies from the library of St. Demetrius: MK RSL. 2°. Inv. No. 1287 Book 1 and No. 1290 Book 1); in February 1696 (L. 100 - 102 and L. 256 vol. - 230 vol.) (IV complete edition. MK RSL. 2°. Inv. No. 5323 and No. 5500), did not reveal discrepancies. It is necessary, however, to remember that the publications of the Prologue during the first quarter of the 18th century began to be influenced by the Chetya Menaion of St. Demetrius of Rostov. About this: N.I. Petrov. On the origin and composition of the Slavic-Russian printed Prologue (foreign sources). Kyiv, 1875. P. 6 – 7. Further prologue Lives of Sts. Zosima and Savvaty of Solovetsky are quoted from copies from the library of St. Demetrius indicating the sheets in the text. In a similar way, excerpts from the Makarievsky editions are given, according to the publication: Monuments of Slavic Russian Literature, published by the Imperial Archaeographic Commission. I. Great Menaion of Chetia. April. Tetr. II, days 8 – 21. M., 1912. Stlb. 502 – 595. See for more details: L. A. Yankovskaya. Records of St. Demetrius of Rostov on the pages of the old printed Prologue as a key to the sources of the “Book of Lives of Saints”. (In press). Meeting. Part IV. L. 122. MK RSL. 4°. Inv. No. 92. “Teaching on the Sunday of the Tenth according to the Holy Spirit.” Meeting. Part III. L. 40 – 40 rev. MK RSL. 4°. Inv. No. 91. "Teaching (first) for the ninth week of the Holy Spirit." Right there. L. 49. “Second Sermon for the Nineteenth Sunday of the Holy Spirit.” Right there. L. 59 rev. “The month of Aprillia is on the 29th day. Teaching in memory of the nine holy martyrs of Cyzicus." Meeting. Part V. L. 22 vol. MK RSL, 4°. Inv. No. 93. See for more details: I. Kologrivov. Adoration of Saint Demetrius to the Passion of Christ. // [AND. Kologrivov]. Essays on the history of Russian holiness. Compiled by Hieromonk John (Kologrivov). Brussels, 1961. pp. 293 – 302. Meeting. Part III. L. 15 rev. Book of Lives of Saints. Book II. Kyiv. 11.1695. L. 1nn. MK RSL, 2°. Inv. No. 6990. N. F. Droblenkova. From the history of the Chetyih-Menya genre in Russian literature. //Armenian and Russian medieval literature. Yerevan, 1986. P. 168. A large and detailed article by a famous scientist in relation to the work of St. Demetrius contains, however, two serious errors. Firstly, characterizing the “Book of Lives of Saints”, she writes: “12 of his menaion books were published in the printing house of the Kiev Pechersk Lavra in 4 small (!) volumes (three menaions in each).” (p. 164). However, four weighty volumes, with a total of 2858 sheets in 2° (without unnumbered ones), cannot be called “small”. Judging by the fact that the researcher quotes the “Book of Lives of the Saints” according to the IV Moscow Synodal edition of 1856 in 8°, she probably did not look at any of the three old printed Kyiv editions of 1689 - 1764. and from the fifteen synodal Moscow editions of 1759 - 1880 - all of them were printed in four “three-month” books in 2 °, according to the author’s plan of St. Demetrius, and he, presumably, borrowed precisely this and not another form of the “Book of Lives of the Saints” from Simeon Metaphrastus, whose “Menologion” was compiled for the entire liturgical circle with divided into four seasons. (See: O. Jurewicz. Historia literatury bizantynskiej. Zarys. Ossolineum, 1984. C. 194 – 195). The second error of N.F. Droblenkova concerns the mention among the sources of the “Book of Lives of Saints” of the “Annals” of Caesar Baronius in the adaptation of Peter Skarga. (p. 165). This is true, but the trouble is that, again, she does not refer to the study of Fr. A. M. Derzhavin, and on those of his observations that are given in A. Lukyanenko’s review of Fr. Alexandra. (See p. 179, note 96). For completely unknown reasons, the latter’s master’s thesis is not known to N.F. Droblenkova, for it is difficult to even admit the idea that the very categorical statement of Fr. escaped the attention of such an experienced scientist. Alexander that among the saint’s books “there was also a Polish adaptation” of “church chronicles”, “made by the Jesuit Peter Skarga. But since this revision did not have any influence on Cheti-Minea, we will not talk about it” (A. M. Derzhavin. Op. cit. Theological Works. Vol. XVI. P. 76). This conclusion, however, does not correspond to the truth: the records of St. Demetrius in the “Diary”, in the margins of the old printed Prologue and the “reworking” of P. Skarga, both editions of which were in the library of St. Demetrius, prove the opposite: the writer preferred to use Skarga’s abbreviated transcription. For some incomplete observations about this see: L. Jankowska. Recepcja tworczosci ks. Piotra Skargi SJ na Rusi – w spusciznie sw. Dymitra z Rostowa i innych. //Jezuici a kultura polska. Materialy sympozjum z okazji Jubileuszu 500-lecia urodzin Ignacego Loyoli (1491 – 1991) i 450-lecia powstania Towarzystwa Jezusowego (1540 – 1990). Krakow, 15–17 lutego 1991 Krakow, 1993. pp. 94 – 95.\ “NB: (- cinnabar) Don’t worry about what will happen. What's worse?1. In hope to sin. NB (- cinnabar) 2. Despair. (-emphasized with cinnabar). Despair is the last destruction." (GIM. Collection. M. I. Sokolov. No. 81. L. 61 volume on archival foliation). Handwritten note from St. Demetrius of Rostov after the teaching “The Week of the Weakened One. (4: according to Pasce. Ann: 1701. (ll.V.) Moshouiae(.))" . Between the title and the theme: “NB This teaching did not happen to be preached, and it is incorrect in its disposition, especially at the end” (L. 47 [49]). Wed: Collection. Part II. L. 30 rev. – 37. The saint’s autographs are published for the first time. Meeting. Part V. L. 9 vol., 10 – 10 vol. Compared with the authorized manuscript: State Historical Museum. Collection M. I. Sokolova. No. 81. L. 1 – 13v. (according to archival foliation) – there are significant discrepancies. Meeting. Part IV. L. 47 rev. MK RSL, 4°. Inv. No. 92. “+ EPISTOLAR Hierarch of Rostov Dimitri. It is also a monument to the most famous deeds that happened (.) They began to write in the summer of X(ri)s(to)in AUZ. [1707]. dekavria m(e)s(ya)tsa". State Historical Museum. Synod. Collection No. 81. L. 9. First publication: DZ. pp. 399 – 403. Quoted: pp. 399 – 400. In Cyrillic font: Synodal Collected Works. M., 1857. T. I. P. 510 – 512. From the latter reprinted in the study of I. A. Shlyapkin. Decree. op. pp. 437 – 439. Joasaph Kodychevsky was then a cellarer at the Chudovsky Monastery in the Kremlin; He is also known for his zeal in building a stone church in the Lucianova Hermitage in the Vladimir province (1707). See: History of the Russian Hierarchy. Part V. P. 28. From a letter to St. Demetrius can be seen that “he was judged for some deeds: but the Saint looked with hope at his eternal destiny,” notes Bishop Vissarion. Decree. op. P. 42. See: I. A. Shlyapkin. Decree. op. pp. 283, 423 – 424. Quoted from the autograph: RSL. F. 479. Archive and collection of the Davydovs. Cardboard 2. Units hr. 4. L. 2. Published with discrepancies in the Synodal Collected Works. M, 1857. t. V. P. 129 – 131. The letter was written in Rostov on Bright Monday, April 5, 1708. The only publication: Bulletin of Europe. M., 1826. T. II (March - April). No. 7. pp. 272 ​​– 274. Cited. pp. 272 – 273. Book of Lives of Saints. Book I. September – November. Kyiv. (VII). 1689. L. 474 vol. – 502 rev. A. M. Derzhavin. Decree. op. // Theological works. T. XVI. P. 101. In addition to the above studies, see: A. V. Rystenko. The legend of St. George and the dragon in Byzantine and Slavic-Russian literature. A separate reprint from the “Notes of Novorossiysk University”. T. CXII. Odessa, 1909. P. 248 – 255; S. A. Shcheglova. The Life of Tsarevich Dimitri, processed by Dimitri of Rostov. // Scientific notes of Samara University. 1919. No. 2. P. 85 – 97; D. Abramovich. The Tale of Varlaam and Josaph in the Four Menaions of Demetrius of Rostov. // Anniversary zbirnik for poshanu acad. M. S. Grushevsky. Kiev, 1928. T. I. P. 234 – 242. N. F. Droblenkova. Decree. op. P. 168. Filaret, Bishop of Kharkov, Archbishop of Chernigov [D. G. Gumilevsky]. Review of Russian spiritual literature. St. Petersburg, 1884. Book. 1. P. 66. It is necessary, however, to remember that in the period 6.XI.1755 - V.1756, the “Book of Lives of the Saints” was thoroughly edited by St. Petersburg reference workers, under whose pens “Little Russian words were replaced by Slavic Russian ones, simple speech was presented in a more elevated style, some expressions and sometimes even entire stories were completely skipped. In addition, the language of the Chetiy Menyas was corrected according to Great Russian grammar, according to the properties of the Slavic dialect, changing the order of utterances and endings.” - F.I. Titov. On the history of the Kyiv Theological Academy in the 17th – 18th centuries. It's him. St. Demetrius, Metropolitan of Rostov, former student of the Academy (1651 - 1709). // Proceedings of the Kyiv Theological Academy. 1909. October. pp. 218 – 219.