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2 hours. Repose of the blessed one. Prince Boris-Mikhail of Bulgaria. The reign of Prince Boris, son of Zvinich-Presiam, third grandson of Gruboshev 216, was overshadowed by misfortunes as long as he remained a pagan. Whatever he did, he failed. He wanted (843) to fight the Greeks, but had to continue the truce. He decided to take revenge (850) on the Serbs for the failures of his father Zvinich: but the campaign ended in the defeat of Boris and he asked for peace. The campaign against the Croats was also unsuccessful. An attempt to act in alliance with the Pannonian Slavs against the Franks (853) ended in the defeat of Boris. In 860, Bulgaria was struck by a terrible famine, followed by pestilence; people were dying, and there was no help from anywhere. To greater grief, the Greeks began to threaten war 217. So many failures and troubles will make even the most serious person think twice. Boris, although a pagan, but unspoiled, saw the wrath of God over Bulgaria. Why this anger? He had to remember the words of his uncle, the martyr Boyan, that Christian truth would triumph over pagan lies 218. “His sister also reminded him of all this. She was taken prisoner at a tender age and was raised at the Greek court according to the principles of Christianity. – According to the terms of peace with Greece in 852, she was released to Bulgaria, and Boris freed the famous captive - teacher Kufar, who also told Boris about the emptiness of paganism. And many tens of thousands were already Christians among the Slavic subjects of Boris... There was someone to learn Christianity from! – The Bulgarian princely court, its ministers and leaders, and the Slavs who crossed with the prince from the right bank of the Danube stood for the paganism of Bulgaria: but what does paganism bring to Bulgaria? It was time to end the struggle with Christianity, whose truths are so bright, so pure, so gratifying to the spirit. So Boris decided to accept the Christian faith. He entered into communication with the Greek emperor about his desire to unite with Christ and concluded a peace with Greece beneficial for Bulgaria. Zagorje (the southern slope of the Balkans), a country they needed for settlement and was very strategically advantageous, was ceded to the Bulgarians forever. “A bishop was sent to the Bulgarians, who baptized Boris, who took the name imp. Michael" 219. The clever P. Photius, having taken an active part in the education of the Bulgarians, wrote a letter to the prince. Boris. The saint outlined to the prince not only the principles of faith and Christian life, but also the rules on how to govern the people. “Having begun with zeal for preaching the word of God,” wrote Photius, “do not end with negligence, but try to ensure that the end corresponds to the beginning and the life of faith. – Build churches in the name of God and in honor of the saints, according to church regulations; accustom the people to gather in them, so that in a general meeting, propitiating the Divine and bringing common praise to Him, everyone will be established in one mind and acquire salvation and benefit” 220. - Following the example of the book. Boris was baptized by some of those close to him. But I still had to fight with the majority. Fanatics of paganism, including powerful nobles, barely learned about the change of faith by the prince, when they raised excitement for the old faith; whole ten regions were raised by the boyars against Boris; it got to the point that in Predslav they wanted to kill Boris and place a pagan on the throne. Michael, protecting his chest from St. cross, with 48 courtiers and 7 clergy, he went out to the rebellious crowd, and it scattered in confusion. The next day, 50 boyars who led the riot were captured and put to death. - The people, left without instigators of rebellion, submitted to Michael and began to be baptized little by little 221. This is how one Bulgarian, a contemporary of the events, talks about it. “I,” he said, “am from the newly enlightened Bulgarian people, whom God enlightened in these times with his chosen one, Boris, in the baptism of Michael. – By the power of Christ and the sign of the cross he defeated the numb, rebellious Bulgarian people. - God brought St. Joseph the archbishop, teacher and mentor, who built churches and monasteries, appointed bishops, priests, abbots to teach the people" 222. Unfortunately, the pope's missionaries disturbed the peace of the young Bulgarian church and temporarily stopped the progress of the faith in Bulgaria. “The Roman priest Paul” and his comrades aroused in the book. Boris, still little acquainted with the faith, had many doubts about the Eastern Church and in a brilliant form presented the happiness ready for Boris, obedient to the pope 223. The prince, on the one hand, hoping to find protection in the ruler of the West against the Germans who were pressing Bulgaria 224, on the other hand, wanting to see independent church rule in Bulgaria, in 866 he turned to St. Nicholas with a request to send capable teachers and establish a patriarchate in Bulgaria. P. Nicholas was glad that an entire people, moreover, neighboring Constantinople, which he hated, was being given into his hands 225. He immediately (866) sent two of his bishops to Boris with books and an extensive message 226. Biskupi Paul and Formosus soon brought matters to the point that married Eastern priests were declared unclean and removed from their places, they began to perform anointing on the baptized another time, in churches they read the symbol with the addition of Filioque, they were allowed to eat milk and eggs during Lent 227 . – Boris, having not received the patriarchate for Bulgaria, asked the pope to at least consecrate Formosus, whom he liked, as an archbishop. But the pope removed Formosa from Bulgaria 228. - Meanwhile, P. Photius, with a letter from the district, notified the patriarchs about the arrogant insolence of the pope against faith and decorum, which was taking place in Bulgaria. – Boris saw his mistake and hastened to correct it. He again allowed the Eastern preachers to continue the work of their calling, already because the Slavs, who had been baptized for a long time, did not want to know the pope and demanded Eastern priests for themselves. In order to untie himself once and for all from the pope, and without danger to his country, he sent in 869 to Constantinople to propose to the council the pope's claims to Bulgaria. In the west they understood at the same time that the prince, by sending ambassadors to the east, was saying goodbye to the pope 229. The ambassador of St. Michael says to the council: “We want to know from the representatives of the great patriarchs which church we belong to?” The Pope's ambassadors protested the question. Representatives of the Eastern patriarchs say: “When you occupied the country that you now own, to whom was it subordinated and what priests did it have?” The ambassador of the Bulgarian prince replied: “We got it from the Greeks with a sword and found Greek priests in it.” The Council decided: “We decree that the Bulgarian land, which in ancient times was under the rule of the Greeks and had Greek priests, torn away from the holy Church of Constantinople by paganism, should now be returned to it through Christianity.” Having received the decision of the council, the prince announced the decision to the bishop, so that he and the priests would leave Bulgaria 230. - After that, despite neither the caresses nor the threats of the pope, Boris no longer entered into any relations with power-hungry Romanism 231. – The baptism of the people, stopped by the violence of the pope, continued calmly with the correct activity of eastern preachers. Thus, the same year 869, in which the council condemned the pope’s lust for power, was the time of the final conversion of the Bulgarian country to the holy, pure faith 232. Blessed Boris lovingly provided funds for the restoration of Christian churches destroyed by paganism, and for the construction of new ones. He did everything he could for the eternal needs of his people and for the glory of God. – When news reached him about the miracles of the martyrs, whose relics were hidden during the unrest of paganism in Strumnitsa, he ordered the construction of a temple in the Bregalnitsa diocese and the relics of the saints transferred there. The relics were transferred with triumph and, according to the faith of the new Christians, many miracles were performed for the glory of the name of Christ 233. Both Orthodoxy and enlightenment flourished even more in Bulgaria when the disciples of St. Methodius, expelled from Moravia by the greedy Germans. Mikhail received them with the liveliest joy and thanked the Lord for sending him the people so needed for Bulgaria. They lived for a long time at his court and in the houses of Bulgarian nobles, like dear teachers. Boris talked to them lovingly. The elderly sovereign studied under their guidance “ancient stories and lives of saints”, listened from their lips to the instructions of the Holy Scriptures in his native Slavic language. The noble prince provided the Slavic preachers with generous funds to maintain schools for teaching children the law of God in the Slavic language and for training useful servants of the church of God; opened monasteries and cathedras for them, especially where Christianity was still weak 234. – Through his zeal, seven cathedral churches with bishop’s pulpits were established 235. – At the request of Boris, another Archbishop Agathon 236 was consecrated for western Bulgaria, and the place of Bl. Joseph was subsequently taken over by archbishop. Theophylact 237. Aged Boris was tired of ruling. He had long been an ascetic, but a secret one. Appearing before the people in princely clothes, he hid at night in the church and in solitude: covered with simple clothes, stretched out on the ground, he spent the nights in prayer 238. – After a serious illness, he handed over the reign to his eldest son Vladimir; and he himself retired to a monastery for feats of fasting and prayer. – To the sorrow of the father, the son turned out to be not like his parent: he lived dissolutely and, what’s even worse, began to seduce the people from the Christian path. “The old man endured it for four years.” Finally, inspired by jealousy, he took off his monastic clothes, dressed himself in the dress of a warrior prince, with a few faithful to him, he chased his son, captured him and, in order to take away his opportunity to harm Christianity, blinded him; then he transferred power to his youngest son Simeon, and he himself, faithful to his vow, again retired to the monastery 239. “Even in solitude, he cared about the spread of Christian education and encouraged those who were capable of translating useful books from Greek into the Slavic language. Thus, one of them says about himself: “a respectable man, the dux (prince) insisted on me when I came to visit him, ordering and begging him to translate the explanations of the Gospels; he reminded me: for a priest there is no other occupation than instruction; if he has accepted this service, let him perform it” 240. Contemporary of the book. Simeon wrote: “in this summer of 6415 ind. 14 (906) 241 died the servant of God, the father of this prince (Simeon), living in good faith, in the good confession of our Lord Jesus Christ, great and honest and faithful, our lord, prince of the Bulgarians, named Boris, his Christian name is Michael, month. May at 2 a.m. on Saturday evening. This same Boris baptized the Bulgarians in the name of the Father and the Son and the Holy Spirit, amen” 242. The Bulgarian Church reverently honors among the saints the enlightener of Bulgaria, its blessed prince Boris-Mikhail 243. 5 hours. The exploits of St. much Irene and the memory of other early preachers of the faith in Serbia According to the life of St. Irene, compiled not at an early time, Saint Irene, daughter of Prince Licinius, was baptized by St. Timothy († 93), disciple of the apostle. Paul; preached to St. St. accepted the faith in his homeland and through its preaching. faith, her father, Prince Licinius, with his entire court; in her homeland she continued preaching about Christ for three years, suffered a lot of torture from the defenders of paganism and managed to convert only up to 11,000 people to Christ. Then she preached the Gospel in the Thracian cities and died as a martyr in Thessaloniki 244. Where did Prince Licinius live? Where was the birthplace of St. Irina, announced by the martyr's gospel preaching? Irina was baptized in Mageddon, she preached in Mageddon, her later life says. Although with this name neither a country nor a city is visible in the Greco-Roman Empire according to known monuments 245; but it is known that southern cities changed their names more than once 246. Neighboring Thrace, resounding with the preaching of St. Irina, after her homeland, indicates that the homeland of St. Irina was Illyricum. It must be said more: with her preaching, the saint turned to Thrace, the country of the Slavs, precisely because she herself was an Illyrian Slav, or, in the language of that time, both in Thrace and Illyricum there lived then Fraks who spoke the same Slavic language 247 . This understanding of the life of St. Irina is justified and even more precisely determined by Serbian history. Serbian chronicles, when they touch upon the question of the beginning of Christianity in Serbia, recognize as certain that the Gospel teaching was preached in Serbia during apostolic times. Eg. in one chronicle of the 15th century. it is said: “the first sermon on piety was preached by the apostles, but it died out due to heresies” 248. – The 9th century pope also wrote about the beginning of Serbian Christianity 249. Other Serbian chronicles, speaking about the Serbian župan Neman, call him a descendant of that Licinius, whose daughter St. Irina suffered for St. faith, and “bring the fruit of many miracles and much darkness to the faith of Christ”; They also say that that Licinius was “a Trivalian gentleman, originally from Srbin” 250. The Tronosha Chronicle also says: “Nemanja was baptized in Russia in the church of St. Apostle of Peter and Paul, like St. by the Apostle Titus in the likeness of the idols of India, as it still stands indestructibly” 251. - There's a view of St. the temple, similar to an idol temple, in itself speaks of its deep antiquity, which saw paganism in power; and then the news that the temple was consecrated to St. Titus, who, according to the testimony of the ap. Paul was in Dalmatia (2 Tim. 4:10), confirms the life information about the baptism of Irina by another disciple of Paul, Timothy. The Church of the Race also defines the place where the princes lived. Licinius and his daughter. It was Race. To justify such a thought about the Race, during the antiquity of the Race, the respectful attention to the Race shown by the imp. The manager at his disposal regarding the Slavic dioceses 252; in this order one can see the idea of ​​Rasa as the cradle of Serbian Christianity. Holy faith, planted by St. Irina in Serbia, did not go out after her martyrdom, but also spread in Serbia. The martyrs of eastern Trivallia are known from the martyrologies: in Dadojevac the exorcist Hermes and Eventius, in Prahov Haggai, Guy and others 253; in western Trivallia in Dalmatia, in the mountains. Bishop Damion and 8 soldiers suffered from Solen, and a week later Deacon Septim and Vikturik 254 followed the shepherd. In southern Illyria, the Drach bishop Astius, before his feat, had a vision in a dream: he was standing on a stone covered with resin and oil. When he woke up, he told the clerics about his dream and added: “Brothers! I must suffer for Christ, and you can run where anyone hopes to be whole.” This was during the imp. Trajans in 110 255 Next. Then there were Christians and their zealous shepherds in Illyricum. The special customs of Illyrian Christians regarding Lent are also known 256. The legend about the construction of churches by Constantine the Great in Tverdosh, Ston, Zavala, Dobrichev is based on monuments 257. Also known are the devotees of solitude, Blessed. Martin and Hilary, who suffered in Illyricum for Orthodoxy from the Arians 258. With the Gothic kings of Dalmatia, Christianity raised cruel persecutions against Orthodoxy in Trivalia; but the Slavic element prevailed over the newcomer German and at the beginning of the 5th century Orthodoxy became the dominant faith in Trivallia 259. In 760, the bishops of Budva, Kotor, Bar, Slatyva, Scutar, Drach, Palata, Serbia, Bosnia, Travunia and Zachlumya were subordinate to the Dukljan Metropolitan. Thus, having become the first best Christian of the Serbian people, St. Irina, through her apostolic preaching, firmly established St. faith between Serbs. 22 o'clock. The suffering of St. Vladimir, Prince of Serbia Prince Vladimir-John 261 throughout his life tried to live according to the will of God, for the good of his subjects. But the corruption of our soul also requires bitter medicine to heal it. And the Lord, knowing which of us needs what, sends to others, as a gift of love, a share not only of believing, but also of suffering. Book Vladimir suffered many sorrows in his life and died a sufferer. His grandfather is Prince. Khvalimir entrusted possession to his eldest son Petrislav - Zet (Montenegro), Khvalimir - Trebinje and Khlevn, and to his youngest son Miroslav - Podgorje (Zahlumie); but Petrislav remained the sole ruler of all hereditary regions. In this form, Serbia was owned by Prince Petrislav's son. Vladimir 262. Among the Slavs and Serbs there were Christians from the first times of Christianity, there were even martyrs for St. faith; this is between those who remained under Roman-Greek rule 263. - Their tribes, forced out by the storm of times to the left bank of the Danube, under the emperor. Irakli returned to their ancient homeland and for the most part accepted confused Christianity, or as the emperor puts it. Constantine, “accepted the ancient faith,” i.e. one that was accepted before, but lost among the Huns and Avars. Under Basil the Macedonian, around 868, the rest adopted Christianity, and all Serbs in general adopted the Slavic service, the gift of St. Cyril and Methodius, submitting to the supervision of the Eastern Patriarch 264. Imp. Vasily, himself a Slav, to whom the Serbs surrendered under protection from the Germans and the pope, “decreed that Serbia would be governed by leaders elected by the Serbs themselves, the best people who should protect the integrity of everything domestic” 265 . “That’s how Prince Vladimir ruled Serbia, not coveting someone else’s property and protecting everything native, especially the Orthodox St. faith. Vladimir was, even according to the consciousness of a Greek, a truthful and virtuous man 266. – The Bulgarian Tsar Samuil, who fought the empire for the suppressed freedom of Bulgaria, decided to force Vladimir to take his side and against the empire. He led a strong army against Vladimir. – Vladimir did not want to break the agreement with the empire. - Not being able to repel force with his squads, he fortified himself on Mount Kosogor. Samuel surrounded the mountain with a large army. Vladimir also encountered another misfortune: there were many snakes on the mountain, people suffered from them, and his army was already not large. The pious prince prayed to the Lord in his sorrow and the snakes ceased to be harmful. After a long siege, carried away by the promises of Samuel, the good-natured prince surrendered into the hands of the king and went to prison; Samuel’s beloved daughter, kind and compassionate, who knew the kind Vladimir, asked her father to give Vladimir freedom: I cannot, said Kossara, be the wife of someone other than Vladimir. Samuel, loving his daughter, arranged the matter at her request. Having gotten to know Vladimir better, I fell in love with him very much 267. Vladimir, taking the side of Bulgaria, had to counteract the hater of the Slavs, the emperor. Vasily. The Greeks entered the borders of Vladimir. But Vasily was wrong. “And the courage of John, and the strength of his weapons and his trust in God’s help, the impassability of the mountains, the inaccessibility of the cloudy peaks, the narrow gorges - all this together surrounded Vasily, like a spider’s net around a fly; the enemy was dispersed by the courageous Vladimir and returned defeated” 268. Vladimir’s alliance with Samuil’s heir, Radomir, greatly disturbed the empire. The insidious Greeks persuaded Radomirov's cousin Vladislav to kill Radomir; in the hope of a seductive Bulgarian throne, Vladislav committed a crime 269. But since he was afraid that Vladimir would not leave the killer alone and would lay claim to Bulgaria, the unfortunate man decided on another murder. His anger against Vladimir was also strong because as much as he and his wife were devoted to the teachings of the Bogomils, Vladimir did not like these anti-Christians 270. – Vladislav invited Vladimir to his place, as if for peaceful advice about the boundaries of his possessions. “My lord! - good Kossara said to her husband, - do not go there, so that the same thing does not happen to you that happened to your brother; let me go, I will find out what the new ruler is like. If he pleases: let him kill me, so long as you don’t die.” - With the permission of her husband, the princess went. Vladislav received her with honor, but feignedly. He sent an embassy to Vladimir with the same invitation, declaring his readiness to swear feelings of love. The prince answered: “Our Lord Jesus Christ, who suffered for us, was not nailed to a gold or silver cross, but to a wooden one; if your words are sincere, a wooden cross has come with the clergy, before which you will swear and, relying on the precious wood, I will come to you.” Vladislav called to him two archbishops and a monk, between them was David, Archbishop of Bulgaria 271 and swore an oath before them. The envoys conveyed Vladislav's oath and Vladimir calmly set off for Bulgaria. By the will of Vladislav, the killers were waiting for Vladimir on the road; but he remained intact. The Serbian prince arrived in Prespa and while he was standing here in prayer, the murderers appeared. "What does it mean? - he told the mediators the bishops. - You deceived me; but I die innocent.” The deceived were silent from shame. The sufferer received Holy Communion and was mercilessly killed on May 22, 1015. Body of St. Vladimir was buried in the church and many sick people received healing at his tomb. Kossara transferred the body of the sufferer to Krajina and here, in her monastery, having accepted monasticism, she ended her life near her martyr husband 272 . The murderer and oathbreaker Vladislav, two years after committing the crime, unexpectedly died in pangs of conscience 273. Myrrh-streaming relics of St. The princes rest to this day near Elbosani 274. 25 hours. The suffering of St. Pasikrates, Valention and their friends The martyrs of Christ Pasikrates and Valention were, says the ancient news 275, from the Macedonian city of Dorostol, warriors, but Christians. Both of them were young, Pasicrates was 22 years old and Valention 30 years old; but both were mature in spirit. When they saw that worshipers of idols bowed to stones, and weak Christians, fearing torment, made sacrifices, they, inspired by holy zeal, freely confessed that only the Christian God is the true God, and idols are soulless substance. Having been captured, they were brought to the prefect. When they were told to make a sacrifice to the God Apollo, Pasikrates spat on the idol. “Then his brother Papianos, who had previously retreated from Christ out of fear of torment, approached Pasikrates and began to convince him to make a sacrifice in order to get rid of the torment. Pasikrates drove his brother away, calling him unworthy of being related to him. When Valention was questioned, he answered that he was of the same convictions as Pasikrates. Therefore, both were deprived of their heads, while the mother of Pasikrates stood right there and persuaded her son to martyrdom. Following this, the exploits of the friends of Pasikrates began and, first of all, the saints. Julia. According to modern news 276, blessed Julius was captured by the servants and brought to the prefect Maxim. Is it true what they say about you, Julius? – Maxim asked. - Julius answered: “It’s true, I’m a Christian, I don’t want to pretend to be someone else.” “Don’t you know,” said the prefect, “the decree of the emperors commanding that sacrifices be made to the gods?” - Julius answered: “I know; but I am a Christian, I cannot do what you want; I should not renounce the living and true God.” – Maxim said: what is the importance of smoking incense and leaving? Diocletian, as is known, was the first to command that honor be given to him as a deity 277. When accepting his salary, the warrior smoked incense in front of the image of the new deity. The pagan prefect senses the strangeness of this trick of Diocletian and thinks to cover it with the sarcasm of an indifferentist. Julius answered the prefect: “I cannot break the commandment of God. I served in the military for 26 years and they did not bring me before a judge as a criminal or as a quarrelsome person; I went to war seven times; I was not disobedient before my superiors and fought no worse than anyone. Don’t they think that then, just as I was faithful in the lowest, I will turn out to be unfaithful in the highest?” Maxim asked: in what army did Julius serve? “I served,” answered Julius, “in the light army and left the service; I am a veteran 278. “But I honored the living God, who created heaven and earth, and now I render faithful service to Him.” - Maxim said that Julius would receive 10 denarii as a reward and would be left alone if only he listened now. “Neither money nor flattering convictions will turn me away from the eternal Lord,” answered the confessor. “We must obey the laws,” said Maxim. “I suffer for the eternal laws,” answered Julius. - For those that the Crucified One taught you? It’s foolish to respect a dead man and not living emperors,” said the prefect. Julius answered: “He died for our sins to give us eternal life, but He is eternal God.” Maxim said: obey, make a sacrifice, otherwise you choose death for yourself. “I choose the fate of dying for a while and living forever,” answered Julius. The prefect pronounced the decision: Julius, who disobeys the decrees of the emperors, should be deprived of his head. When they led St. Julius, at the place of execution, Hesychius, a warrior and Christian who was in custody, said to the martyr Julius: “I ask you, Julius, fulfill your promise with joy, you will receive the crown that the Lord promised to his confessors. But remember also about me - I am coming after you, especially greet Pasicrates and Valention, the servants of God, who before us came to the Lord with a good confession.” Julius, kissing Hesychius, said: “Hurry to come, brother; and your wishes are heard by those whom you welcomed.” Then Julius took a handkerchief, blindfolded his eyes with it and, stretching out his neck, said: “Lord Jesus Christ! I am dying for your name; deign to accept my soul as one of the saints.” The servant cut off his head. The servant of Christ suffered on the 6th calendar. June (May 27)." St. Hesychius and two others suffered martyrdom on June 15. 279 Two days after that, two more soldiers, also friends of the saint, suffered. Pasikrates, Nikander and Marcian 280. When they were presented for trial, Prefect Maximus told them: if you did not know the decree of the emperors commanding sacrifices to the gods, then fulfill them now. “The decree,” answered Nikander, “applies to those who wish to make a sacrifice; but we, Christians, cannot be subject to it.” – Maxim said: why don’t you accept awards for your services? “The money of wickedness is unpleasant for the worshipers of the true God,” answered Nikander. “Just smoke incense to the gods,” said Maxim. “Nikander answered: a Christian cannot honor stones and trees and forget about God, who created everything out of nothing and is able to save me and all those who hope in Him.” Spouse of St. Nikandra told him: “Beware, my lord, of doing this; beware of denying our Lord Jesus Christ; look to the sky and there you will see Him, to whom you must remain faithful.” - Maxim said: stupid woman's head! Why do you want your husband to die? “In order,” she answered, “so that he may live with God and never die.” “No,” said Maxim, “you want to get a healthier husband.” “If you think so about me,” she answered, “kill me first for Christ, if only you have a decree about women.” Maxim said that he did not have such a decree, but she would be in prison, and she was taken to prison. Maxim gave Nikandr time to think about the cost of life. Nikander replied that the matter had already been thought out and that he wanted nothing more than spiritual salvation. – What do you say, Markian? - said the prefect. “I stand on the same ground as my military comrade,” answered Marcian. “So, you both will be taken to prison and will undoubtedly suffer execution,” said the prefect. After 20 days, they are brought from prison to the prefect. “Enough time has been spent admonishing you to obey the decree of the emperors,” said Maxim. “Your words,” answered Marcian, “will not force us to abandon our faith and abandon God. He is present here and we know where He is calling. Don't hold us back. Now our faith is perfected in Christ. Send us away quickly so that we can see the Crucified One; You reproach Him with unclean lips, but we honor Him.” “According to your wishes, you will be put to death,” said the prefect. “For the health of the emperors, we ask you,” answered Marcian, “to quickly release us. We are not afraid of torment, but we wish that our wish would come true as soon as possible.” “It’s not I who are persecuting you,” said Maxim, “but the decrees of the emperors; I am innocent of your blood. Then he pronounced the death sentence. The holy martyrs of Christ seemed to say with their lips alone: ​​“Be happy, philanthropic prefect!” They left the court joyfully. Nikander was followed by his wife and Pinian, the brother of the martyr Pasikrates, who was carrying the baby, Nikandrov’s son. Markian's relatives and his wife followed. “Woe to me, poor thing!” shouted the last one; -Have mercy on me, my lord, look at your dear son; don't reject us. Marcian, looking sternly at her, said: “How Satan has darkened your mind! Get away from us; let me finish my martyrdom.” Zotik the Christian, supporting his hand, said: “Be strong, sir brother! You are doing a good deed. Where can we weak people get such faith? Marcian said to Zotik: “Hold my wife.” And Zotik took it. When they arrived at the place, Markian called his wife, kissed her and said: “Go with God; You cannot look at the glorious feat of martyrdom; your thoughts are confused by the evil one.” And kissing his son and looking at the sky he said: “Lord Almighty! take care of him." Nikander also said goodbye to his wife. “God be with you!” - he said. She said with joy: “I was without you in my homeland for ten years and wanted to see you every hour; Now I see and rejoice that you are moving towards life; I rejoice that I am becoming the wife of a martyr.” The martyrs were blindfolded and the sword ended their lives. The martyrs of Christ Nikander and Marcian reposed in the 15th cal. July (June 1). Since Prefect Maximus persuaded the “emperors” to carry out the decree and mentioned emperors more than once, it is clearly seen that the suffering of the Durostol warriors took place during the persecution of Diocletian and Maximian in 302, and not under the emperor. North, as Baronius thought 281. It is known that on the right bank of the Danube, where Durostol, in the 3rd century the Slavs 282 already lived in strong masses and they were the best warriors of the empire 283 . So St. The martyrs, both by place of residence and by service, were from the Slavs and an example of their firm self-sacrifice for St. Faith, of course, was aroused in many relatives by their respect and love for St. faith 284. 28 hours Memory of the previous one. Sophronie “I will tell your love about a wondrous personality,” says a modern description of the exploits of St. George the Martyr († 1515). – Prester Stefan, from the village of Penkovtsa, near Sofia (Sredets), left his homeland because of Turkish violence and came and lived in my house with his wife; with him we learned a lot about useful things. From here he retired to the Wallachian land and was received by the great commander Radul. There his wife moved to God, and he became hieromonk Sophronius. After the death of the governor Radul, he again came to the Danube, settled in a monastery near Rusa and strengthened himself with fasting, prayers, labor, patience and alms. Here he did not live long: the devil did not tolerate his exploits, he raised up his servant against him; he hits him on the head with an ax and takes his life.” Buried, “three years later he appears living in a monastery; They open the coffin and find it as if asleep and emitting a fragrance. They put him in a ruck. He works miracles and healings all over the country. Whoever doesn’t trust, let him go and make sure himself” 285. Voivode Radul, who laid to rest St. Sophronius-Stephan, is known as one of the best voivodes of Wallachia; he begged the Sultan for a blessed patriarch. Niphon, who lived in captivity in Adrianople; with the assistance of Saint Niphon, Radul managed to do a lot to improve civil and church affairs in Wallachia. He died in 1508. 286 Since Rev. Sophronius, according to a contemporary, lived “not long” after the death of Radulus, and his relics were discovered three years after his death, it is clear that his painful death followed no later than 1510, and his relics were discovered in 1512. 287 Constantine Porphyrogenitus (De admin. imp. p. 32) calls Boris the son of Presiam: Πρεσιαμ τω αυτω (Βορισης). According to Theophylact (about page martyr), Boris is the son of Zvinich, and Zvinich is the brother of Malomir and Boyan and so on. grandson of Grubosh. So, Presiam and Zvinich are one and the same person, and after Malomir he was on the Bulgarian throne in 830–840. Safarik, while denouncing Engel for mistakes, did not get rid of the mistake himself, considering Presiam to be the same person as Malomir. Stritteri Bulgarica r. 575–577. Cont. Konstantin R. 103. Kedrin 2, 541. Theophylact on the martyrs § 34, 55. Nowadays in southern Zagorje the cities of Eski-Zagora (old Zagorje) and Yeni-Zagora (new Zagorje). Er. ad Michaelem r. 18, 24. ed. Montac. 1651. Konstantin Porfir. r. 24. Kedrin 2, 54. Zonara 2, 156. Malala at Chertkov p. 98. Bulgarian synaxar of the 13th century. in the Teaching about the Fathers. And according to the testimony of Genesius (Regum lib. 4), Theophylact (about the martyr) of Constantine, not just one bishop was sent to Michael, but with many clergy. Anastasy librarian. in præfat. ad Synodum. 8. Philip of Cyprus Chronicon p. 132. Hincmar Rem. annal. ap. Pertz. 1,465. The Pope expressed his delight in a letter to Ginkmar, Ar. Baronium ad an. 867. Response p. Nicolai ad consulta Bulgarorum in t. 22 Concil. at Anastasia De vit. Pontif. p. 116. The answers show that the questions to the pope were written on behalf of the Bulgarians under the influence of Roman missionaries. Message from P. Photius. The truth is universe. churches pp. 152–154. Annal. Fulden. Hincmari annal. ap. Pertz 1: 379, 380, 474. Anastasius in vit. Pontif. p. 114, 123. This is how the librarian Wilhelm judged it. Anastasius in vit. Pontif. p. 123. Anastasy vit. Pontif. p. 123. Constantine De vita Basilii p. 210. Kedrin 2, 589. P. John the 8th wrote in his epistles to the book. Michael and 3 to his nobles, Adrian 2 letters, soliciting with caresses and threats to convert Bulgaria to the pope, and everything remained in vain. Mansi concil. t. 24. Life of St. Clement § 4. “Although it was late, they entered the heliport of the Lord, who had called them by His grace; the calling of this people took place in the summer of comrade. world 6377 (869).” Theophylact on the Martyrs § 37–46. In the monthly book of the Asseman Gospel of the 11th century. on August 29: “memory of the saints of Strumnitsa: Timothy, Theodore, Eustovius (Eusebius) and their squad.” According to Theophylact, the Strumnitsa martyrs suffered under Julian, November. 28, 362 So, August 28 is the day of transfer of the relics to Bregalnica. According to the geography of Meletius, “Strumnitsa is a city of Trivalli (Serbs) at the end of Macedonia, between Strymon and Axios, located on a steep mountain, three days’ journey from Scupa.” – Nowadays Strumnica is located at the foot of the mountain, and the ruins of the castle remain on the mountain. Let's go. pp. 142, 143. Tafel remarks about the description of the martyrs: ubi additur, olim dictum fuisse Tiberiopolin, quod posterius mihi dubium videtur. De Thessalonica p. 294. About Bregalnica, see April pr. 9 and 10. Life of St. Clement § 12, 13. Baronius (ad an. 1071 n. 19) cites a letter from Theophylact, Archbishop. Bulgarian, which directly speaks of seven cathedral churches built by Prince. Boris. In the life of Clement it is said: “The prince surrounded all of Bulgaria under his control with seven churches of καθολικοις.” The last word means cathedral church. Nestor in the life of the book. Boris and Gleb speaks about M. John: “so the Catholics returned to their ikklisiya.” Music Blush. p. 201. At the end of the 8th century. during the predominance of Greek, in Thrace, Mysia and Macedonia there were 5 metropolises: in Plovdin, Odrina, Trayanople, Pereyaslavets and Solun and bishops - in the first 10 (Velikaya, Bykovy), in Odrinskaya - 11 (Travitsy, Pravod, Debelogo), in the third - 8 (Mokra, Topora), in Pereyaslovetskaya - 6 (Obritogo, Durosten, Novaya on the Yantra River, Velbuzhda, Vrana), in Solunskaya - seven (Velikaya, Smolyany, Dragovitsa, Strumnitsa, Verey, Stolbov). Imp. Lev's list of dioceses in Tafel De provin. r. 49, 50. Wiltsch Kirchl. Statist. 1: 175, 426–428, 433. K. Boris built cathedral churches not everywhere where they were before; in Vidin (Vodin) there was no pulpit in front of him. In Fulda. letop. mense novembri (anno 873) Agathon archiepiscopus, Basilii imperatoris legatus, ad renovandam pristinam amicitiam cum epistolis et muneribus ad Ludovicum Ratisboniam venit. Aseem. Calen. 11, 209. In 879 at Constantinople. “Agatho of Moravia” was present at the cathedral along with two bishops Gabriel of Ohrid and Simeon of Debel. Asseman. Calend. 111, 138. Agathon was called Moravian because its diocese extended to the river. Morave. His department must have been located in Viddin - Bdynia. In the definition of imp. Andronicus (1282) says: “82 metropolitans of Viddinsk; this is the see of the bishop of Bulgaria, but it has been elevated to a metropolitanate,” p. 53 ed. Tafel. Theophylact finishes the description of the miracles of the Strumnitsa martyrs from the time of Simeon and beyond. under Simeon; but he dedicated his essay to c. Peter and described his life - and the next. died no earlier than 967; the latter also agrees with what he says about himself in the life of Clement. Annal. metens. ar. Asseman. 2, 178. Theophylact about the torment. § 36, 47–55. Regin in Pertz (Monum. 1. 580, annal. metens. Hist. Franc. 111: 310, 311). The time of the initial removal of K. Boris to the monastery is determined as follows: Clement was a teacher for 11 years from 885 and in 896, under K. Simeon, he was elevated to the department of archpastor (see July 27). Therefore, Vladimir Borisovich was the sovereign prince of 892–895 and Boris abandoned the throne at the beginning of 892. And according to the chronicles, Vladimir turns out to be the sovereign prince from 892. Preface by the Exarch to the Theology of Damascus. Prokhorov Antiquities, tetr. 8. 1864 p. 110. Savelyeva Slavic collection, p. 60. Epis. Constantine in the translation of the words of St. Afanasy - in Kalaidovich p. 98 pr. 40. A Bulgarian, a contemporary of K. Simeon, speaks of K. Boris: “And God grant that we may receive an angelic image from this flattering life on high and epyca lim repose before Christ.” Synaxarion of the 13th century. To the synod. list of conversations of Constantine in the 13th century. on the first sheet the picture represents the prince with the inscription: “Holy Boris.” Mr. Sreznevsky’s doubt about the meaning of this picture is in vain. Russian St. K. Fight was always depicted together with K. Gleb and never alone; and the entire manuscript is in Bulgarian language. Chet-menaion and prologue of May 5. Extract from the Greek life of St. Irina at Genshenie, Act. Sanct. ad 5 Maii p. 4, 5. In Basil’s menology there is brief news. Here Licinius is called Βασιλικος king, but which country is not said. There is another peculiarity here: “detained by the commander Ampelian, she was much tormented, but not agreeing to renounce Christ, she was put to the sword and buried.” According to her life, she rested in a burial cave. In Jerome’s Martyrology: “On May 5 in Solun the martyrdom of St. Irenaeus, Peregrina and Irina"; at Adon: May 5 in Thessaloniki the suffering of St. Irenaeus, Peregrine and Irene, burned by fire." With the same addition - in the martyrology of Usuard and Notker. The publisher Usuarda rightly noted that Hadot added an addition about the manner of death from ancient deeds, now lost. Baronius notes: “among the Greeks, in the menology (May 5), only Irenaeus is mentioned.” The current "life" of St. Irene is a late and unskillful reworking of lost deeds. This is evident from his verbosity and the lack of precise indications of the time of his exploits, as well as from his disagreement with the martyrologies. – Extract from the Life – Synaxarion of the Greek Menaion for May 5th. See eg. Synecdematic description of the regions and cities of the 6th century empire. Constant. porphir. vol. 111. Bon. 1840. Lists of cities that changed names in Tafel De provinciis p. 21, 22 in ed. Porphyrogenete III, 280–282 ed. Bon. See about Thrace Jun. 24, August. 20 and Oct. 12. It was said about the Trivalla-Vendas Mar. 26 Ave. 3, May 21 Ave. 31, Oct. 12 Ave. 23, 24. Here we point out Dion Kaccius. At one time, in the 3rd century, he knew the Trivalls in the same place where they were in the 7th and subsequent centuries, and in the same place, according to his news, they lived in 29 before the birth. Chr. (LI, 22–27). Appion immediately shows the different tribes of the Illyrs (De hello illyr. 1: 2, 3). Porphyrogenetus (De admin, imp. § 30) from somewhere took a note that the Slavs in 449 expelled Greek colonists from some cities of Dalmatia: but he did not notice that this note did not fit with his story about the appearance of the Slavs in the south under Heraclius. Ancient settlements of the Serbs: a) In the eastern zone: Nishch, Kozl, Ravny, Drilled, Sredets, Vedryana, Brezana, Medoca, Zapara, Leskovac, Golden Mountain, Rassova, Vodina (Aquæ, Vidin), Radoevaschi (Ratiaria), Prahovo (Bononia), Kostolac, Smederevo (on Morava Morga), Barter (Vimenacius, making barter, after Branicevo), Chekhov's House (Belgrade). b) In the middle zone (Russia and Bosnia) Rasa, Pozega (Incera), Prizren, Vrana, Skopl, Toplica, Desnica, Dobrun, Kotorica, Leshnica, Drezhnjak, Galic, Senica, Tesan, Medurech, Vydojevac, Pantino, Zvechano, Chernabucha, Budiml, Pljevlje, Lugomir, Gorica, Lazy, Travnik, Radešit, Stolac, Mijatovac, Valko, Solenaya, Jajce. c) In the southern (Zeta) - Duklja, Scutar, Budva, Cetina, Lenta (Lecin), Gradit, River (Recatina), Blueberry, Propatna, Slativa (Svach), Oblachit, Leta, Drac, Bar, Drivost, Dan, Rybnitsa. d) In the southwestern (Trebinje, Konavle, Zakhlumie and Neretva): Kotor, Risan, Luka, Vitalitsa, Rudine, Lyubomir, Drachevo, Urma, Sokol, Obod, Zavala, Trebinje, Tverdosh, Dobrichevo, Chlum, Dubrovnik, Ston, Mokrsk, Osle, Dabar, Nevesene, Glumnik, Dalmen, Neretva, Zaton, Ostrog, Vrulya, Olmsh, Mlet. e) In the north-west in Croatia: Skradeno, Belgrade, Belicin, Khlevno, Stolpy, Kori, Glamoč, Pliva, Nin, Knin, Splet, Trogir, Breber, Stridon, Solenaya. See Wesseling's remarks on Synecdemus, Banduria's on Porphyrogenetes, Safarik's Ancient. III, 425–453. Chertkov library. 2: 82, 84, 113. Stephen's Life of St. Nemanja and the Žiča charter, Edrisi y Tafel De provinc. r. 31–33. Tubing. 1847. At Hilferding's in Russ. conversation of 1860 II, 19. P. John X († 900) in a letter to the Serbian princes Michael of Zachlum and Tomislav of Croatia. Chronicles in Glasnik I, 163; V, 21. In Grigorovich, p. 65. In Safarik in Pamyatn. 2, 55–57. “The writer says the truth, for Lycia was born to the Greeks by wisdom.” There is only one mistake here. They confused Licinius of Trivall with Licinius, the son-in-law of Constantine, while the son-in-law of Constantine was not the ruler of the west. Also St. Demetrius remarked about Father St. Irina: “not the same Licinius, like the king after him. Constantine, who had a sister, Konstantinova, in marriage, but was different, king of a single city, neighboring Macedonia. This one has Constantius in marriage, and this one Licinia. This one perished in wickedness, but this one died honestly in Christianity. That one was three years old, and this one is near the days of the apostles.” See November 14. Porphyrogenet mentions Race in the description of the events of 842 (De admin, imp. § 32). The antiquity of Rasa and the Ras zhupans can be seen from a comparison of another place in Konstantinov with the charter of the Sankovichs. In the latter we read: “I Župan Beljač and voivode Radich with the brothers Sankovich found out for certain from old papers and from old-timers, good people who keep information that has been passed down from generation to generation, also from boundary signs and monuments, the following: by the sea there was a city of old Dubrovnik, in the vicinity of the Konavlsky župa, the Konavlsky župa belonged to this city, forming a hereditary his possession, like other lands and places. But that old city fell and became desolate. The rulers of Rais and Kholm settled here, took the Konavl zhupa and other places of that city by deceit and violence. The citizens moved to a safe place and built the city of Dubrovnik, which now exists” (U Majkova p. 59). since the foundation of the new Dubrovnik by Porphyrogenet dates back to 449, it turns out that the Raisian rulers with their capital city Rasoya were strong even before 449. Martyrology of Jerome for December 31st. Retia Hermetis exorcistæ. Usuard: Retiariæ s. Hermetis exorsistæ. According to one list of Usuard: Retia provincia, civitate Reciaria s. Hermetis exorcistæ. Martyrology of Jerome Jan. 1. In Retia Eventii, Hermetis; Bononiæ Gaii, Heraelii. Jan. 4. In oriente Bononia civitate Hermetis, Aggei, Gaii, Petri, Marci, Sereni, Senni, Anastasiæ. Usuard under 4 Jan. Civitate Bononia Hermetis, Aggei et Gaii. Baronius added in his martyrology about the latter: “suffered under the emperor. Maximine." According to maps of the old world, Reccaria is where Radojevac is now, and Bononia is near Prahov. Martyrology of Jerome and Usuard under April 11 and 18. St. Bishop Eleutherius, according to the menologists (Dec. 16) “bishop of Illyricum,” who followed under the emperor. Adrian (97–117), according to the martyrologies of Notker and Raban (April 18), was the bishop of Aquileia and suffered in Rome (the place of suffering is also in the Jerome martyr.); in the martyrologies of Adon and Usuard there should be in Mo_esia Aquileæ, instead of: apud Messanam Apuliæ, which is difficult to find meaning; It was equally in vain that they wrote in Greek news that Eleutherius was appointed bishop by Anicetas (154-169). Menolog. Basilii ad 6 julii Act. Sanct. Iulii II, 284. Prologue June. 4. Baronius ad an. 110. Relics of St. Peter, who was martyred in Kotor, was transferred to Dubrovnik in 1026, says Maikov (On the gray language, p. 82). Not everything is right here. In the contractual document with Mikhail Yasen, the residents of Dubrovinsk say: “We swear by the holy martyrs Vasily, Lawrence, Peter and Andrei, our intercessors” (Maikov p. 8). Like St. Lavrenius is a famous martyr and archdeacon of Rome and St. Vasily Bishop, patron saint of Dubrovitch, was martyred in Sevastia in 806 (Lat. Patrol. 123: 725, 726), so in St. Peter and Andrew must be recognized as the martyrs of Lamsa, commemorated by the church on May 18 and in the martyrologies of May 15. On the coins of Kotor, St. Tryphon; this is the Nicene martyr of the time of Decius, celebrated February. 1. He is the patron saint of Kotor (Martyrol. Usuardi p. 726, 727). All this means that the relics of the mentioned martyrs were transferred to Serbian settlements in ancient times. Sozomena East. VII, 19. Socrates V, 22. George Amarth. Chron. r. 277. Zap. geogr. total XIII, 658–660, 488. Sozomena East. IV, 14. The expulsion of the blessed from Illyricum must be attributed to the time of the Gothic kings of Serbia, because in 373 the Illyrian council confirmed the faith of the Nicene council. Chron. Georgia Amart. r. 456, 460. The history of Serbian Christianity has not yet been developed at all. Poor Rajic either says that Christianity began in Serbia under Heraclius, or dates its beginning to the time of Budimir (I 301, 318, 320; II, 204–207). “A Look at the History of the Serbian Church of the First Period” (in the X part of the Glasnik) turned out to be unsuccessful, because the writer was carried away by Safarik, who was too much occupied with the Baltic Vends and too little with the Adriatic. But it is not difficult to find the truth in Duklyants. If Poislav XIV king of Dukljanca and Boleslav the first king of Porphyrogenet were contemporary of Attila († 453): then Svetmir X and King Budimir XI, the first Christian kings of Dukljanca, lived of course no later than the first quarter of the fifth century. – Further, since the Goths settled in Thrace in 375, accepting Arianism to please Valens (Socrates Ist. IV, 33-35), then the persecution that took place in Trivallia under the four Gothic kings of Dalmatia occurred in 375 and it was the persecution of Arian, and not pagan, power. – Thus, after the 5th century, paganism was introduced into Serbia only by the Avars and detachments of the Baltic Vends who came from the north. New information about the Slavs and Avars of the time of Tiberius and Mauritius - from John of Ephesus: Kirchengeschichte V. VI. With. 25, 27, 30–33. Munch. 1862. Regnum Slavorum, translated by Duklyants from the Slavs. language published by Lusic: De regno Dalmatiæ et Croatiæ. Amsterod. 1666. Here is another Latin translation of Marulus. Kronika Hrvatska iz XII century, ed. in 4 books. Arkiva za povestnicu iugoslavensku, – v Zagrebu 1851. When comparing the Latin text of Duklyants with the text of kroniki, there is mostly a literal similarity between them, but there are also differences, which are explained by the fact that Duklyants had a different list of ancient chronicles (J. m. pros. part 22, pp. 104–106); It is more likely that Duklyanets, when translating the ancient chronicle, allowed himself to make additions and corrections, which were not always successful. Departing from the text of the chronicle, he writes: rex Bladinus cernens, quod maxima multitudo populi esset cum eis (Vulgaris), fecit pacem eæperuntque se utrique populi valde inter se diligere, i.e. Gothi, qui et Slavi, et Vulgari, et maxime, quod ambo populi gentiles essent et una lingua esset omnibus (vire i iezika bibu iednoga.” The addition: “Goths, they are also Slavs,” means only that the Gothic people, absorbed by the power of the Slavic, gave the first place in life to the Slavic people. This is true. The expression: ambo populi gentiles essent, deviating from the ancient text, sins against history. Mansi T. XII, 723. The bishops of Dukljana and Chekhov were at the Sredech Council of 347 at home; Skutarsky has been known since 384. The last one was under St. Gregory Dvoeslov was also a metropolitan (Lib. VII, Ep. 70). According to the letter of John 8 (872–882), all Dalmatia, as well as the bishops of Ragusa, Skradennoe, Splet, Yadera and Belgrade, are under the jurisdiction of the constants. patriarch. Wiltsch Kircbl. Statist. I 122, 127–129, 399, 400. Duklja became a metropolitanate from the time of Cor. Budimir, who was buried in the Dukli Cathedral. So says Duklyanets. Oh St. book Vladimir: a) life of the book. Vladimir, the one used by the priest of Diocles, who left a note: qvantas et quales virtutes et prodigia Deus operare dignatus est per b. Vladimirum famulum suum, qui scire desidirat, librum gestorum ejus relegat, quo acta ejus per ordinem scripta sunt. b) Presbyteri diocleensis regnum Slavorum, where about the book. Vladimir, an extract from his life - the entire work is a translation from Slavic. (In the preface it is written: libellum Gothorum, quod latine Slavorum dicitur regnum, quo omnia gesta ac bella eorum scripta sunt, ex slavonica littera verterem in latinam). c) Ακολουθε ἵ α καὶ βὶος Βλαδιμιρου καὶ θαυματουργου – the composition is quite late. Raicha 1, 229–232. About the ancient regions of Serbia, Safarik: Slav. ancient III, 425–454. About the Trebinj church of the 4th century. see Apr. 29; There is a chronicle about the Russian church: “Baptized quickly (Niemena) - in the church of the holy Apostles Peter and Paul, who created St. apostle Titus in time, like the idols of Ondash, like Nina, stands indestructible and is sung in her and Nina.” Glasnik V, 29. About the martyrs of Jan. 13, Mar. 26, June 24. Imp. Constantine speaks about the Serbs like a Greek, flattering the vanity of the Greek, and even with a lack of prudence, he exposes fragments of information collected here and there that have not been verified by criticism (Safariq Ancient. III, 400-409). He forgot the Wends, who, even under Herodotus, from time immemorial, lived along the Adriatic and the Danube. In the small number of words and names that survived from the language of these Wends, every Slav recognizes his native words. Porphyrogenitus also forgot the words of Tacitus about the Wends, domos fingunt, i.e. do not wander here and there, unless they are driven out of their homes by force. Procopius also says: Sclavini in tuguriis sparsis habitant. Therefore, it was in vain that Constantine’s words were taken as evidence of the first appearance of the Serbs in the south under Heraclius. We are talking only about a few zhupas who came from the north with the rights of an independent civil life and then drew the Slavic tribes remaining in the south into their independent circle. This is how the clever Laonik Chalkondylus reasoned about the matter (Hist. de reb. Turcicis p. 34–36, 530–531 ed. Becneri). Safarik was so carried away by his Volokh Celts on the wrong path that, although he recognizes the confusion of the limited meaning in the testimony of Porphyrogenitus, while he knows the southern Wends, while many times he exhibits monuments to the presence of the Slavs in the south in the 5th century, he still begins the history of Serbia with Heraclius. We must expect that the learned South Slavs will collect new data and subject the past of the South Slavs to a more accurate revision. Kukulevich (in the Zagreb magazine: Neven 1855 No. 17, 18) found many charters in Dalmatia, the eldest of which dates back to 837, and the list of Bosnian ones known to him begins in 914. Unfortunately, papism is a misfortune for the Slavs, a misfortune for their history. (Arkiv za povestn. Iugosl. II 1, 13). Konstantin De admin. imp. c. 29 first shows that imp. Heraclius gave the resettled Serbs and Croats teachers of Christianity, subordinating them to the gossip archbishop, and he speaks of the Slavs: pietatis opera edocti, fide antique accepta. Then he writes: “afterwards, all Dalmatia and neighboring peoples, the Croats, Serbs, Zahlumans, Trebinets, Kanavits, Duklejtsy, Neretvians, otherwise Pagans - unbaptized, retreated from the power of the empire and became free... Many of them lived unbaptized. When imp. They asked Basil the Macedonian for baptism; he sent them to baptize. The Neretvians lived in inaccessible places and rocks, and they asked and received baptism.” – Also in their lives. Vasily § 53–55. It is also said here that “many of the Slavs (under Michael the tongue-tied) abandoned Christianity so as not to have any guarantee of subordination to the Greeks.” – Even from the Splet diocese until 1058, services were performed in the Slavic language by Slavic priests. Thomas the Archdeacon of Splet writes: “the cathedral decreed and approved that no one should perform the sacraments in the Slavic language, but only in Latin and Greek, and that no one from that (Slavic) language should be elevated to a degree... When this was decreed by the cathedral and approved by the authorities (the pope), all the priests of the Slavs were struck with great sorrow, all their churches were locked and they stopped serving" (Farlati Illyricum 111, 130). Such are the affairs of Romanism! Theophani contin. r. 291 ed. Bon. Kedrin Hist. 2: 255, 256. Greek life of St. Vladimir. Presbyter of Diocles: “Radomir took possession of the Greek land. Imp. Vasily - sent a secret embassy to his cousin Vladislav. “Why don’t you avenge your father’s blood?” - so he ordered Vladislav to say, “take from me as much gold and silver as you want and take the kingdom of Samuel for yourself, kill, if you can, his son Radomir, who owns the throne.” Greek life of St. Vladimir - to Russk. demon 1859 IV, 167. So in Kedrin 2, 556. This is one of the Bulgarian archbishops omitted from Du Cange (Rosenkampf about Kormchay, pr. 73). He must be recognized as the predecessor of John, dedicated in 1017 (July pr. 17). Presbyter of Diokleia; Raicha East. 2: 235, 236. Kedrin 2, 558. Vladislav was not remembered in the Bulgarian monument among the Bulgarian princes. Russian demon 1859 IV, 175. Grigorovich Put. 151, 179. Synaxarion of Serblyak l. 138. Menologist of Vasily and Chet-Minea. The suffering of the martyrs is placed here under April 24, and in the prologue - under April 21. But a modern description of the suffering of their friends Julius and Hesychius shows that the suffering took place in May and that Pasikrates’s comrade was called Valention, and not Valentinus, as in the menologist. In the martyrology of Adon and Usuadra - on May 25: “in Mysia, in the city of Dorostol, the torment of Pasicrates, Valention and two others crowned together.” Patrolog. 124: 86, 87, 94. Translating an ancient description of martyrdom, ed. in Ruinart: Acta Martyrum sinc. 3, 271–274. Prosper in the Chronicle: Primus Diocletianus adorari se ut Deum jussit. The expression: sub arma militavi, put in the text of Ruinart, only in later times began to be used in the meaning of frontline military service, so that the army is opposed to the police and the Cossacks. Therefore it is permissible to read in the text: sub parma militavi. This means that Julius served in the light army, for which a round shield (parma, παρμη), made of wood and covered with oxhide, was a necessary accessory. The light army (milites levis armaturæ, leves) was also distinguished by the fact that it was not divided into cohorts and fought in scattered groups. (Adona Roman Antiquities 2:179, 180). This reading of the text is also supported by the fact that what was needed on the Danube was an irregular, light army, always ready to repel the Trans-Danubian enemies of the empire. In Adon and Usuard, Julius is depicted as follows: cum esset veteranus et emeritæ militiæ. So in the martyrologies of Jerome, Adon and others. The Greek acts of martyrdom were known to Allation, de Symeonum scriptis p. 121. Latin acts ed. in Ruinart 3, 375–380. Greek text ed. at Papebroch Act. sanct. sin. 3, 247. The sufferings of Nicander and Marcian took place in lower Mysia, in the same place where the saints suffered. Pasicrates and Julius; in both acts the prefect is the same, and his action is the same and the saint is the same. Pasikrates with his brother. In Basil's Menology the legend of St. Nikandra and Marciana on June 7 are close to the testimony of the note about their martyrdom, but the synaxar’s statement on June 8 reveals much that is not at all in the acts. Ruinartus 3, 271. Vershinsky Monthly Book p. 64. About the Slavs of Durostol and its neighboring places, see July 18, Ave. 10. Durostol by Ptolemy, Durostep on the Peftinger map, Diristra and Dristra by the Byzantines, Drestvin in Russian. chronicles, among the Turks, Silistria, by its ancient name, is a Slavic city. Adon: “under the emperors, the Roman troops were mostly composed of foreigners, and the provinces were saddened to see that the flower of their youth was being taken to the battlefield.” Roman ancients 2, 177. In 537, 1600 Antes and Slavs from those who lived settled along the Danube were sent to Velichar in Rome. Procopius De bello gothico 1, 27. At the Council of Ephesus in 431 there was a bishop of Durostol; but after that there was no bishop in Durostol until the 10th century. Wiltsch Kirchl. Stat. 1: 175, 428. Life of St. George - in the chronicle of the archeogr. commission, part 2. St. Petersburg. 1864 Palauzova Wallachia and Moldavia, pp. 262–264. Oh St. Nifonte Athonite Patericon 2, 18–38. Serblyak in the preface regrets that he could not prepare the services of “St. Stefan, his relics rest in Piper.” – Ave. Philotheus, whose memory is May 28 and whose life is described by thorns. n. Euthymios in the menaions of the monastery Makaria, was, as it turned out from her life, from Paphlagonia, a Greek woman, and Euthymios described her life only on the occasion that her relics were transferred to Ternov. Therefore, we do not place her life between the lives of the holy Slavs, just as we do not place the lives of the martyrs under June 2. John, native of Trebizond, next. a Greek, although he rests in Moldavia (Lives of the Saints, June, pp. 42–50).