Canon to our venerable and God-bearing father Anthony and Theodosius of Kiev-Pechersk

Contents Preface / l. 312 / Canon to our venerable and God-bearing father Anthony and Theodosius of Kiev-Pechersk List of references It is known that Saint Demetrius, Metropolitan of Rostov and Yaroslavl (1651–1709), was the author of hymnographic works. Not many texts belong to this genre in the writer’s rich creative heritage, and not much attention has been paid to them in scientific research literature. It is traditionally believed that St. Demetrius wrote one of the canons “to our venerable and God-bearing father Anthony and Theodosius of Kiev-Pechersk.” A message about this, along with the text of the Canon, was first published in 1859 in the magazine Christian Reading. 1 It, in particular, says: “The original of it (the Canon. - M.F.), written by the charter, is kept as a rarity at the Veliky Ustyug city Ascension Church, to which it was sent by St. Demetrius himself on the following occasion. At the aforementioned Church of the Ascension, a cold, stone, separate building built church has a throne in the name of Anthony and Theodosius of the Kiev-Pechersk. The builder of this church at the beginning of the 18th century was a wealthy citizen of the city of Ustyug and parishioner of the Church of the Ascension, Ivan Fedorov Protodyakonov. Having completed the construction of the church in 1703, the pious builder asked St. Demetrius of Rostov to write a special canon to the Monks Anthony and Theodosius of Kiev-Pechersk in the newly created church, dedicated to their name. As a result of this petition, St. was sent to Ustyug. The canon indicated by Demetrius - whether it was deliberately compiled at that time or composed in advance is unknown. 2 Unfortunately, we have no confirmation of this news, except for a stable tradition: neither the letter of appeal of Ivan Protodyakonov nor the original Canon has been preserved, and therefore the question of its authorship remains controversial to this day. Nevertheless, let's comment on this message. Ivan Fedorov Protodyakonov is a real person, he was a townsman, 3 belonged to the merchant class. The Protodyakonov trading brothers played a prominent role in the market of Veliky Ustyug, 4 the name of Ivan and his brother Yakov was often found on the pages of the customs books of Veliky Ustyug, 5 and in the “List of burgomasters and ratmans” in 1707 he was listed as burgomaster. 6 The house of possibly “our” Ivan Protodyakonov, according to chronicles, was located in Nizhny Posad in Shasherina Sloboda. So, in the Ustyug chronicler it is written: “and in Shasherina street from Nadozerye to [41] the courtyard of Ivan Protodyakonov a lot of ice was planted.” 7 Of course, Ivan Protodyakonov could have been a parishioner of the Church of the Ascension of the Lord in Torg, and the text of the Canon could have been kept with it, as stated in the “Christian Readings”, but the Ascension Church never had a throne consecrated in honor of the Venerable Fathers Anthony and Theodosius of Pechersk; in their honor in Veliky Ustyug the stone cold church of the St. George parish in Nizhny was consecrated Posad, where Ivan Protodyakonov’s house probably stood. The church in the name of the Holy Great Martyr George the Victorious, which, in turn, was a chapel of the cathedral in the name of the righteous Procopius, Christ for the sake of the holy fool, in 1649, after another fire, together with the church of the passion-bearers Boris and Gleb, was moved to Nizhny Posad, and on April 8, 1695, the blessing letter of Archbishop Alexander is dated Veliky Ustyug and Totemsky, the second archbishop of the Veliky Ustyug diocese (February 8, 1685 - July 19, 1699), 9 for the construction of a cold stone church in the name of Anthony and Theodosius, the Kiev-Pechersk miracle workers, opposite (on the other side of the street) the warm St. George Church. The church was built from 1696 (according to other sources, it was founded on May 3, 1695) to 1703, and was consecrated on June 3, 1704 under Archbishop Joseph. The builder of this particular church was the merchant Ivan Fedorov Protodyakonov. It is well known that most of the church buildings in Veliky Ustyug were built at the expense of local merchants. 10 The church in the name of Saints Anthony and Theodosius of Pechersk belonged to the local traditional type of church architecture of Veliky Ustyug, which in the 17th-18th centuries experienced not only economic, but also architectural flourishing. It was “a pillarless, cubic and originally five-domed building with a low altar weakly divided into three apses and low closed porches on three sides. Its feature is a higher and wider western porch with the original porch, which, unfortunately, has not survived to this day. The previous five-domed structure of the church has not been preserved. In 1772–1781, after a fire, it gave way to a small octagon of light, typical for that time, with a miniature dome on a thin neck, which was placed on a new ceiling - an eight-tray closed vault with tromps in the corners.” 11 It is impossible to say who initiated the request to the Rostov Metropolitan to write the Canon to the Venerable Anthony and Theodosius of Pechersk, but it should be noted that this appeal was not a unique event. On the one hand, the Veliky Ustyug diocese was opened only by a resolution of the Council of 1681–1682; before that, Veliky Ustyug belonged to the Rostov diocese, and this request to its head would have been quite natural. On the other hand, among the addressees of Demetrius of Rostov, among the people with whom he corresponded and communicated, there were not only representatives of the Great Russian intellectual elite - learned bishops, translators, writers, royalty, but also the trading population, city residents, and diocesan employees. In addition, for example, there is a known letter of petition from Ivan Konev, the builder of the stone Church of the Most Holy Theotokos Burning Bush at the Church of the Intercession of the Theotokos in Kozlyon, Vologda, who, at the start of construction in July 1707, also addressed the saint with a request to write a service to the Mother of God The Burning Bush: “I ask that for the glory and praise of the Most Holy Theotokos be landscaped the festive service with the celebrants, stichera, and canons, and troparia, and readings, with due [42] praise and supplications, as if you moved our human hearts to stone in tenderness.” 12 The appeal to Demetrius of Rostov was probably due to the fact that there was no archbishop on the Vologda throne at that time: Archbishop Gabriel died on March 30, 1707, and Joseph was consecrated only in 1708. 13 According to some sources, the foundation of the church took place in 1704, according to others - in 1709. 14 This uncertainty is also present in the letter: “Reflecting, sir, on this building, seeing our great weakness, our hearts were inflamed, and placing all our trust in God and the Mother of God, stone and bricks, and other supplies belonging to that building began to be prepared, but now it is completed, and the walls of the building began to tea with God this July from the 19th”, 15 - i.e. by 1707 (or in 1707) the foundation of the church took place, it is only unknown whether Saint Demetrius of Rostov fulfilled the builder’s request, since the text of the service has not yet been discovered. In our case - with the writing of the Canon by the Monks Anthony and Theodosius of Pechersk - Archbishop Alexander himself could have advised Ivan Protodyakonov to turn to Demetrius of Rostov during his lifetime and during the construction of the church, who, as O. A. Belobrova showed, was a bookish man, not alien to Latin learning. Archbishop Alexander's library was described by him personally in his spiritual will and was intended to be transferred to the Veliky Ustyug Dormition Cathedral. Among the printed books of this library is “The Irrigated Fleece” by Dmitry of Rostov. 16 The handwritten tradition of the Canon turned out to be sparse: four copies are known so far. One of them is read as part of the Service to the Kiev-Pechersk Icon of the Mother of God: RSL. F. 304.II (Additional collection of the library of the Trinity-Sergius Lavra). No. 316 (second half of the 19th century, /40 sheets, 4°/, clerk’s cursive). /L. 16 rev/ – 30 rev/; two - as part of collections of services: RSL. F. 214 (collection of Optina Pustyn). No. 211 (mid-19th century, 29 sheets, 4°, semi-statutory). /L. 15–29 rev./ and RSL. F. 122 (Velikoustyug collection). No. 36 (end of the 18th – beginning of the 19th century, /65 sheets, 4 ° /, semi-statutory). /L. 1–9/. On /L. 37/ of the last manuscript the following entry was made: “This book of the Veliky Ustyug City Church of St. George is state-owned, signed by Deacon Simeon Filipov of the same church on August 18, 1789.” The record once again proves that the church in honor of Anthony and Theodosius of the Pechersk was located at the St. George Church, and not at the Ascension Church. In addition, we were able to find a list of the Canon in an “authorized” manuscript, i.e., a manuscript with the metropolitan’s personal marginalia, originating from the Rostov scriptorium (GIM. Sobr. Sokolov. No. 81). This manuscript is a lifetime collection of the Metropolitan’s sermons (/4°, 320 l./, bound on cardboard covered in leather), in which on /L. 312–319 vol./ and reads “Canon to our venerable and God-bearing father Anthony and Theodosius of Kiev-Pechersk.” The manuscript was written in cursive by several scribes of the Rostov scriptorium, but the Canon itself was written in semi-character, different from other handwritings in the manuscript. 17 The question remains open when this Canon was composed (“whether it was deliberately compiled then or composed in advance,” as stated in “Christian Reading”), but we are inclined to believe that it was created during the Rostov period. 18 We found a link, probably [43] to the text of the Canon, in the manuscript of the NLR. Collection A. A. Titova. No. 3557 in the “Sermon on the Most Honorable Memory of St. Leonty, the Rostov Wonderworker,” which was delivered in Rostov on May 23, 1702, almost immediately after the elevation of St. Demetrius to the Rostov see (the Metropolitan arrived in Rostov on March 1, 1702). The sermon was unknown to researchers for a long time, although it was preserved in a number of lists. One of the lists has a note indicating the exact date and place of the text’s pronunciation - this is still the same manuscript from the collection. A. A. Titova, No. 3557: “Maia 23. St. Leonty of Rostov, An: 1702.” The manuscript and the text of the sermon read in it are described in detail in the article “A Word in Memory of Leonty, Bishop of Rostov: on the issue of the unpublished works of Demetrius of Rostov.” 19 Without retelling the contents of the article here, we only note that the scribe of this collection was definitely familiar with the first collected works of Demetrius of Rostov in 1786 20 and selected for his collection the works of St. Demetrius, primarily sermons that were missing in this edition, using his original, probably draft manuscripts. The scribe's familiarity with the Metropolitan's original manuscripts is evidenced by the notes, mostly in Latin, in the texts themselves and in the margins. In “A Homily on the Most Honorable Memory of St. Leontius...” Demetrius of Rostov, in particular, writes that St. Leontius of Rostov “was an angel in the body, but he turned away from his body and put it to death, for the whole thing, by putting to death its body, is said to be an angel. There is a clear statement of this in Saint John the Baptist, it is written about him: God the Father speaks to God the Son: “Behold, I send my angel before you” - this is John the Baptist etc.”, 21 and further the author of the sermon (Dimitri of Rostov) compares Leonty of Rostov with Anthony of Pechersk, making a note in the text in Latin “Vide in concione Antonio Peczariens”, 22 i.e., it refers the reader to the Canon, in which it correlates the life of the Venerables Anthony and Theodosius of Pechersk, as well as Leonty of Rostov, with the life of the angels: “Truly your life was angelic, being in the flesh, not radioing about the flesh, but like a captive having humbled that captive, be submissive to the spirit and imitate the bodiless, unswervingly magnifying the Lord and Lady Theotokos.” 23 Of course, in both hagiographic and hymnographic texts, such a comparison is a common place, a kind of topos, but for us the author’s note is important, a reference to another text, which probably indicates the close time of creation of the two monuments: perhaps “The Canon of our Rev. Leontius.", i.e. in 1702, during the construction of the church, but even before its consecration in 1704. The creative heritage of St. Demetrius of Rostov is truly inexhaustible and enormous, it is inexhaustible both in its volume and in the depth of its internal content and, without a doubt, has become the property and heritage of the entire Slavic culture, and the “syllable and language” of his works, according to the description of Philaret Gumilevsky, is “an example of the grace of the Church Slavonic language.” 24 The analyzed Canon, written in a strictly artistic, according to the laws of the genre, and at the same time elegant manner, is no exception [44]. The Canon contains almost no biographical, “hagiographic” moments; there is, basically, a general glorification of the saints in strict sequence, strictly observed at all levels - a separate line or an entire stanza. For example, Glory from the 1st song of the Canon: “With the waters of your tears you drowned the mental Pharaoh, Anthony; in the mortified body, like in the tympanum, Theodosius sang victorious: both of you will bring a prayer to our deliverer God for us”; or a line from the 2nd song: “Thou hast ascended into the heavenly circle, Holy Anthony; You have reposed in the heavenly abode, Reverend Theodosius: there you will both bring your prayer for us sinners to the one lover of mankind”; or the entire stanza of the 6th canto: “You poured out your prayer to the Lord, Reverend Anthony, that there may be dew throughout the whole earth, in the place where the church existed, and again there will be dry land throughout the whole earth, and in the holy place there will be dew. And you were heard soon, I pray and pray for me, so that my passionate moisture will dry up, and my dried-up heart will be watered with the dew of grace, and my God will raise me from aphids. Through your prayers, Reverend Theodosius, your abode in poverty was filled with earthly blessings. For my meager soul, lacking in good deeds, intercede for good salvation, and my God will lift me up from aphids. Glory. Through the prayers of your venerable saints, Anthony and Theodosius of Pechersk, who poured out their hearts before you and prayed to you for the whole world, I take me away from aphids, my God.” The artistic features of the text undoubtedly include anaphora as an artistic device: the author consistently repeats the initial words of the Irmos in each stanza of all the songs of the Canon. For example, the 4th canto. The beginning of the irmos “I heard, O Lord,” is repeated as follows in the initial words of the troparia of the song: “Hearing the voice of the Lord in Athos to the abbot” // “Hearing Theodosius’ voice of Christ” // “Hearing the equal angels of the Father // Hearing the Lady’s lamentation and prayers,” etc. To summarize our commentary, it should be noted that the issue of attribution, the ownership of this “Canon by our venerable and God-bearing fathers Anthony and Theodosius of Kiev-Pechersk” to the pen of Demetrius of Rostov can be resolved with a greater degree of probability in favor of the metropolitan, and quite rightly in modern liturgical practice on September 2 as part of the “Service of our venerable fathers Anthony and Theodosius of the Pechersk” “The Canon is read with the inscription “In the canon, the creation of St. Demetrius, Metropolitan of Rostov.” 25 The Appendix provides the text of the Canon according to the author's manuscript: State Historical Museum. Collection Sokolova. No. 81. /L. 312–319 vol./ During publication, only yat was retained from the letters of the Cyrillic alphabet, the punctuation is modern. Cinnabar is written in boldface in the manuscript. / l. 312 / Canon to our venerable and God-bearing father Anthony and Theodosius of Kiev-Pechersk Let us honor the two leading Russian luminaries: Anthony, sent by God, and Theodosius, bestowed by God, for you were the first to live like angels in Russia, from the mountains of Kyiv illuminating the entire end of our fatherland and showing the right path to heaven to many, and the first fathers, who were monks, brought the faces of those being saved to God. And now [45] standing in the highest, the unflickering light of the Divine, they pray for our souls. Theotokos voice / l. 312 rev. /. Canon, tone 8. Song 1. The waters of worldly rebellion, like Moses and Aaron, the Red Sea, St. Anthony and Theodosius the Blessed, wetly passed through and reached the heavenly refuge without harm, joyfully exclaiming: “We sing to our Savior God.” May I, the accursed one, howl in the waves of life, and let me not wallow like a pharaoh in the depths of evil, fearing, I cry to you, oh, reverend fathers: “Pray to our Deliverer God for me.” In the odes of your tears you drowned the mental Pharaoh, Anthony, in the mortified body, like in the tympanum, victorious / l. 313 / sang, Theodosius, both of us bring a prayer to our deliverer God. In the odes of my passions, dry up, who gave birth to the unsetting sun of Christ, and guide me on the dry path of passionlessness, O good guide, so that I may sing thanks to our deliverer God forever. The venerable fathers demonstrated their heavenly life in the caves of earth, but, being confirmed in the love of God, they reached the desired mountain region and were granted the vision of a single lover of mankind. You ascended to the heavenly circle, Saint Anthony, you reposed in the heavenly abode, Reverend Theodosius, there both prayed / l. 313 rev. / bring us sinners to the one lover of mankind. Having lost the blessings of heaven, I, the accursed one, come to you, oh, heavenly citizens, so that I may not be completely alienated from the part of those who are being saved. O most expansive Mother of God in heaven, who has contained inconceivable things in your most pure wombs, grant me, a sinner, to receive a place in the villages of the righteous, and with them to enjoy the sight of your only lover of mankind. Your warm prayer, most blessed Anthony, brought fire from heaven to the place where the Church of the Mother of God will be founded. Yours /l. 314/ diligent prayer, God-bearing Theodosius, brought the grace of God to the same place in the image of an arc from the old church. Both are quick miracle workers, both are warm prayer books towards God, and both are great saints of God. And now, through your prayers, you will overcome the hatred of our sins and share with us the grace of God, deliver us from troubles, and soon intercede. Glory now. The prayer is warm and the wall is insurmountable. Irmos: I heard, Lord. The voice of the Lord was heard in Athos, saying to the abbot: “Send me Anthony to Russia, because I demand him there.” And Anthony came to the newly enlightened country with the command / l. 314 rev. / Your Lord and glorify that Divinity. Having heard the voice of Christ in Theodosius, saying in the Gospel: “You will come after me and take my yoke away from you,” - abiy, as if you were able, imputed, go after him and glorify that deity. Hearing the same angelic life of her father in the caves, many flocked to him to imitate the feats of fasting and, having been taught by the way of her virtuous life, to please God, glorifying that deity. Hear, O Lady, the groaning and prayers of the people named after Christ, look at the bitterness and sorrow of those oppressed from everywhere, see the tears and sobs of those in troubles / l. 315 / and I grieved and had mercy on your servants, so that we glorify you, the Mother of God. They were illuminated, like the heavens by two luminaries, the mountains of Kiev by two of the most venerable fathers - Anthony, like the sun, Theodosius, like the moon, and the light of their shrine shone in the darkness of the cave, and the darkness did not envelop them. People look at the light of good deeds with it, glorifying the Heavenly Father. And all of Russia was illuminated with the rays of miracles, sons of the unflickering light, the reverend fathers, even if they hid under the cover of the caves, what you did in secret revealed that God to reality and glorified those who glorified him / l. 315 rev. / You are now enlightened, like the sun in the Kingdom of Heaven, oh, blessedness of God, you will enlighten my darkened soul and guide me along the bright path of God’s commandments. Illuminate your face upon your servants, O true light of Christ, and, having driven away the darkness of our sins, create the ever-present light of our companions, for the sake of your birth and your saints, loving people. You poured out your prayer to the Lord, Reverend Anthony, that there would be dew throughout the entire earth, and in the place where the church had been there would be dry land, and again there would be dry land throughout the entire earth, and in the holy place there would be dew. And you were heard soon, I pray and pray for me, yes / l. 316 / My passionate moisture will dry up, but my dried-up heart will be watered by the dew of grace and my God will lift me up from aphids. Through your prayers, Reverend Theodosius, your abode in poverty was filled with earthly blessings. For my meager soul, lacking in good deeds, intercede for good salvation, and my God will lift me up from aphids. Through the prayers of your venerable saints, Anthony and Theodosius of Pechersk, who poured out their hearts before you and pray to you for the whole world, I will take me away from aphids, my God. I pour out my prayer for the Lord God to you, my lady, and proclaim my spiritual sorrows, as I am drawn to destruction by my evil deeds / l. 316 rev. / and I do not correct myself: I am wounded by sinful weapons - and I do not feel, the whale of the underworld wants to devour me - and I do not run from it, but to your mercy I cry: “From aphids, my Lady, lift me up.” Let us praise the solid pillars of piety, the immovable foundation of monastic laws, the insurmountable walls of Russia: Anthony, beloved of God, and Theodosia, beloved of God, whose labors and fasting deeds are accepted more than any fruitfulness, one glorified among the saints. Let us bring some praise to the two great saints of God: Anthony, who found / l. 317 / grace before the Lord, Theodosius, who was granted grace from the Lord - both of whom served the most blessed Virgin of God, just as in ancient times there were two cherubim of glory standing at the icon case of the covenant, the icon of the animate Mother of God. These two reverend fathers stand before us, praising God who has become incarnate from her, and now stand with the cherubs before the throne of impregnable glory, and even the queen appears at the right hand; they overshadow Russia with the wings of their unceasing prayers, and propitiated by them, Christ God is with the Mother of God, one glorified among the saints. Irmos: It came from the Jews. [47] Blessed Anthony came to Russia from Mount Athos, and let him be in this place / l. 317 rev. / Holy mountains blessing, rivers, belt: “Our Father God, blessed art thou.” From the house of my parents, the Venerable Theodosius, desiring his mother-in-law to Jerusalem, came to the mountains of Kiev and created my shrine, like Zion, and with my labors, expanding the monastery, like Jerusalem, belting: “Our Father, God, blessed art thou.” From the worldly lustful passions, like from the flames of Babylon, the holy fathers who respected themselves were not scorched, now in the triumphant church they cry out with joy: “One in the Trinity, God is our father, blessed art thou.” About Christ God, the two apostles were sent to preach, (In the manuscript the word two is written twice.) Or you could do it yourself. Most Pure Virgin Mother of God, wanting herself to be newly enlightened / l. 318 / the people of Russia to visit and create for themselves in the midst of them a village, an ambassador to Russia, like an apostolic duo, these two chosen servants of theirs, Antonia and Theodosia, singing: “Incarnate of the virgin Christ God with the Father and the Holy Spirit, blessed art thou!” Although you have glorified the Heavenly King in the rank of angels, you have made the cave with your life equal to the angels, like the sky, Holy Anthony, and having gathered the face of the earthly angels, you said to them: “Whom the warriors of the angels sing in heaven, we praise him on earth and extol beyond belief.” Although the King of Heaven was to fight, you were chained with iron, like a military belt, girded with a military belt, Theodosius is patient-hearted, and you labored like a warrior / l. 318 rev. / Jesus Christ, having overcome the world and the flesh, conquered the enemy the devil, solemnly praising and extolling the Lord who strengthened you. To the King of Heaven with the hosts of angels now approaching heaven, do not forget us, who flow to you, O blessed fathers, so that we too will be honored with you in the future life to praise and exalt Christ forever. Who gave birth to the King of Heaven, the Bride of God, O Lady, vouchsafe to us parts of the righteous, so that together we may praise the Lord who has been born of you, and glorify us forever. Irmos: Truly the Mother of God. The truly dead appeared to the world before burial, the caves of the depths of the earth, like a tomb, inhabited, but God live best, your God-minded minds to heaven / l. 319 / soaring and with the disembodied faces of the one who gave birth to him majestically. In your true life, you lived like an angel, being in the flesh, not a radio operator about the flesh, but like a captive who was put to death, submissive to the spirit and imitating the bodiless, unflinchingly magnifying the Lord and Lady Theotokos. You have been created into true heirs of the Kingdom of Heaven, having despised and alienated your earthly inheritance from the vanity of the world, appropriating yourself to God and having resolved the unions of the flesh, you now live with Christ, with the incorporeal faces of that and the most immaculate mother who stands before you and prays for us. In truth, through you, the human race will receive salvation, O most immaculate Virgin Mary, you are born. 319 rev. / You united God with the man in your most pure womb, having embodied the ineffable Word of the Father, you and us sinners who have wandered away from the Lord, bring us closer to the Lord and reconcile, and unite with him, so that with the disembodied faces together and with those who have lived in the flesh as angels, we magnify you and Christ the Master born of you forever. 1. Balakshin R. Church of the Intercession of the Virgin Mary, in Kozlen. Vologda, 2000. 2. Belobrova O. A. Alexander // TODRL. L., 1990. T. 44. 3. Bocharov G., Vygolov V. Solvychegodsk. Veliky Ustyug. Totma. M., 1983. 4. Canon St. Anthony and Theodosius of Pechersk // Christian reading. 1859. June. 5. Merzon A. Ts., Tikhonov Yu. A. Market of Ustyug the Great during the formation of the all-Russian market (XVII century). M., 1960. 6. Liturgical menaion. M., 2002. Month of September. 7. Full collection Russian chronicles. L., 1982. T. 37. Ustyug and Vologda chronicles of the XVIXVIII centuries. 8. Smirnova S.S., M.A.M. Veliky Ustyug Diocese // Orthodox Encyclopedia. M., 2004. T. 7. 9. A collection of various instructive words and other writings of St. Demetrius Metropolitan, the Rostov wonderworker, divided into six parts, with the appendix of his Life. M., 1786. T. 1–6. 10. Stroev P. M. Lists of hierarchs and abbots of monasteries of the Russian Church. St. Petersburg, 1877. 11. Customs books of Veliky Ustyug of the mid-18th century / Comp. G. N. Chebykina (ed.), M. S. Cherkasova. Vologda, 2012. 12. Ukrainian poetry. Mid-17th century. / Superintendents V. I. Krekoten, M. M. Sulima. Kiev, 1992. 13. Fedotova M.A. A word in memory of Leonty, Bishop of Rostov: on the issue of the unpublished works of Dmitry of Rostov // IX readings on the history and culture of Ancient and New Russia: Materials of a scientific conference. Yaroslavl, September 25–27, 2014. Yaroslavl, 2016. 14. Fedotova M. A. Epistolary heritage of Dmitry of Rostov. M., 2005. 15. Filaret (Gumilevsky). Review of Russian spiritual literature. St. Petersburg, 1884. Book. 1. 16. Chebykina G.N. Veliky Ustyug: chronicle book XII - beginning. XXI century. Veliky Ustyug, 2007. 17. Shlyapkin I. A. St. Demetrius of Rostov and his time (1651–1709). St. Petersburg, 1891. Canon St. Anthony and Theodosius of Pechersk // Christian reading. 1859. June. P. 427435. Later republished: Vologda Diocesan Gazette. 1866. No. 18. pp. 681–688. Canon St. Anthony and Theodosius of Pechersk. pp. 427–428. See: RGADA. F. 210. Op. 7a. Book 96 (Cross drive book of the city of Ustyug, 1682). Merzon A. Ts., Tikhonov Yu. A. Market of Ustyug the Great during the formation of the all-Russian market (XVII century). M., 1960. P. 136. Customs books of Veliky Ustyug of the mid-18th century / Comp. G. N. Chebykina (ed.), M. S. Cherkasova. Vologda, 2012 (according to decree). Full collection Russian chronicles. L., 1982. T. 37. Ustyug and Vologda chronicles of the 16th-18th centuries. P. 126. See: Chebykina G.N. Veliky Ustyug: chronicle book XII - beginning. XXI century. Veliky Ustyug, 2007. Stroev P. M. Lists of hierarchs and abbots of monasteries of the Russian Church. SPb., 1877, Stb. 183, 734; Belobrova O. A. Alexander // TODRL. L., 1990. T. 44. pp. 18–19. Unfortunately, O. A. Belobrova’s article was not included in the corresponding volume of the “Dictionary of Scribes and Books of Ancient Rus'.” See also: Smirnova S.S., M.A.M. Veliky Ustyug Diocese // Orthodox Encyclopedia. M., 2004. T. 7. P. 517. Smirnova S.S., M.A.M. Veliky Ustyug diocese. pp. 519–523. Bocharov G., Vygolov V. Solvychegodsk. Veliky Ustyug. Totma. M., 1983. P. 235. The letter was published: Shlyapkin I. A. St. Demetrius of Rostov and his time (1651–1709). St. Petersburg, 1891, pp. 435–436; Fedotova M. A. Epistolary heritage of Dmitry of Rostov. M., 2005. P. 250. I. A. Shlyapkin reports that the letter was in the manuscript of the Rostov Yakovlevsky Monastery No. 19, l. 13, now lost. At the same time, it is quite obvious, contrary to established opinion, that Archbishop Gabriel could not consecrate the church on June 8, 1710. Wed: Balakshin R. Church of the Intercession of the Virgin Mary, in Kozlen. Vologda, 2000. P. 14. Fedotova M. A. Epistolary heritage of Dmitry of Rostov. P. 250. Belobrova O. A. Alexander. P. 18. It should be noted that the manuscript sent to Veliky Ustyug, according to Christian Reading, was also written half-written. The poems “To St. Anthony of Pechersk” may date back to the Ukrainian period, but their attribution to Demetrius of Rostov requires evidence. See: Ukrainian poetry. Mid-17th century. / Superintendents V. I. Krekoten, M. M. Sulima. Kiev, 1992. pp. 304–305. See: Fedotova M.A. A word in memory of Leonty, Bishop of Rostov: on the issue of the unpublished works of Dmitry of Rostov // IX readings on the history and culture of Ancient and New Russia: Scientific materials. conf. Yaroslavl, September 25–27, 2014. Yaroslavl, 2016. pp. 178–199. A collection of various instructive words and other writings of St. Demetrius Metropolitan, the Rostov wonderworker, divided into six parts, with the appendix of his Life. M., 1786. T. 1–6. RNB. Collection A. A. Titova. No. 3557. L. 482. The spelling “Peczariens” rather than “Peczeriens” is a typical mistake of a scribe who probably did not know and understand Latin well, and who inadvertently copied most of the Latin marginalia. Amphilochius of Uglich wrote about this, giving comments to the manuscript from the collection. A. A. Titova, No. 3557. See for more details: Fedotova M. A. A word in memory of Leonty, Bishop of Rostov: on the issue of the unpublished works of Dmitry of Rostov. pp. 178–199. State Historical Museum. Collection Sokolova. No. 81. L. 319. Filaret (Gumilevsky). Review of Russian spiritual literature. St. Petersburg, 1884. Book. 1. P. 66. See the publication in the so-called “Green Menaions”: Liturgical Menaion. M., 2002. Month of September. pp. 61–73.