Июль-червенец

8 hours. The suffering of St. Gospel of the Bishop of Tomsk, Epictetus the Presbyter and Astion Blessed Epictetus the presbyter labored as an ascetic and diligently taught others the ways of salvation. The senator's young son Astion accidentally came to him and was so captivated by his instructions that he received baptism from him, but in order to leave his country. The teacher and student came to the Slavs, in Lesser Scythia, and began to live in a secluded hut, near the city of Almiris 343. - A strict life, charitable love, gentle conversations began to attract listeners to them. A rich woman brings to Epictetus her son, fifteen years old, mute, deaf, withered. The Nazarenes, I heard, heal the sick in the name of Christ Jesus, “heal my son,” the wife said. “If you believe,” answered Epictetus, “in one God and Christ Jesus; your son will be healthy. Then, having healed the boy, he asked him: in whom do you believe? – You must believe in Christ Jesus. “He did so much good for people,” answered the youth. The inhabitants of Almiris, seeing such a miracle, were baptized, up to 1000 people of both sexes in total. - Blazh. Astion, who went out to the Danube to fetch water, met a demoniac and, after praying for him, healed him. He was healed and his parents were also baptized. The governor of Scythia, Latrovian (this was under Diocletian, 284–305) demanded Epictetus and Astion be brought to trial. - Who are you? – asked the governor. “Christians,” answered the blessed ones. - From what country? – From the kingdom of Christ, where soulless idols are not worshiped. By order of the governor, they beat the confessors for a long time, burned them with fire, and then threw them into prison. One of the servants who carried out the inhuman will of the governor over the sufferers believed in Christ Jesus, listened to instructions in prison from the confessors and was baptized there. Various tortures of the martyrs continued for 30 days, and finally they were deprived of their heads. Astion's parents, who learned about this from an eyewitness to the suffering, arrived in Almyris after the death of the sufferers. - Blazh. Evangel, Bishop of Tomsk, baptized them. At the beginning of the persecution, he hid from the persecutors for the benefit of his flock. Finally the Lord called him to the end of martyrdom. An ancient epigram says about him: Recognize the Gospel as another angel, He goes to heaven, cut off by the sword 344. In one Western martyrology it is noted that St. Epictetus and Astion suffered in 290. According to the martyrologies, it is clear that during St. The Gospel in Volumes showed many martyrs who shed their blood for the teachings of Christ. In the martyrology of Jerome and Rabanus, on July 5, “in Tomes, the martyrdom (natalis) of Strato, Marinus, Theodotus, Rodefia, Secundus, Thomas, Macrinus; July 9 "in Tomakh - saints Zeno, Mena, Vitaly, Rufina, Evangel, Uris (Uros), Agnes"; July 10 "in the city of Tomakh the suffering of Martial, Domnus, Tromed, John, Sesin, Emilian and others 36." In all Western martyrologies, at 20 o'clock in June it is written: "in the city of Tomakh" they died as martyrdoms “Saints Paul and Cyriacus, Thomas and Felix, Martyria and Feliciana, Vitaly and Crispinus” suffered “in the city of Tomakh” Marcellinus the tribune and his wife Mannaeus, his son John, the cleric Serapion and the warrior Peter. In some lists the following information is added about the latter: “they are flogged under the Preses of Kulchiana, after the fierce beasts are tamed, after the fire is extinguished. sword, and their bodies are burned." The tribune Marcellinus and his wife, of course, were exiled from Rome to Tomi; but of the other sufferers, most, if not all, belonged to Scythia and, by their kind, were Slavs. At the same 8 o'clock. Repose of the Venerable. Theophilus the myrrh-streaming Parents of Rev. Theophila - Macedonian Slavs from the town of Sicheva 345, good and pious Christians, gave their son an excellent upbringing. The son, having studied successfully from a young age, did not like gaiety and distraction and loved to talk with smart and kind people. He devoted most of his time to reading Christian books and loved to enrich his mind with knowledge. Having become famous both for his good life and for his Christian knowledge, he was ordained a priest; in this rank he zealously sowed the seeds of piety in Christian hearts and for this sowing he moved from one place to another. Jealousy for spiritual perfection brought him closer to the Randan bishop Akakios, and Theophilus remained to live with him for spiritual edification. Const. Patr. Niphon receives letters from Egypt with news of the miracles performed by Alexander. Patriarch Joachim, to the shame of the Jews, and on the instructions of the patriarch, Bishop Akaki with Theophilus and others goes to Egypt for personal relations with the patriarch. With the messengers, a message was sent from the Patriarch of Constantinople to the Patriarch of Alexandria, expressing joy about the mercies of heaven. Truly wonderful things happened, glorious for Christianity. “The plague was raging in Egypt: Misir and its environs were particularly hard hit. A Jewish doctor, an avowed enemy of Christianity, spread a rumor among Mohammedans that Christians are the culprits of mortality - they lower the cross into the water. Word reached the Sultan. He, respecting the patriarch, ignored the report of malice for the first time. The Jew doctor turned to the Jew vizier, the Sultan’s favorite, and he managed to bring the Sultan to the point that the patriarch was demanded to the sofa for an explanation. The Sultan talked with the patriarch for a long time and finally said: let the patriarch, in order to justify the words of the Gospel, move the mountain next to Misir. The Patriarch asked for several days for prayer. Then on the appointed day, in the presence of a crowd of people, he said to the mountain: in the name of the Lord I say, come down from your place. And the mountain shook and moved. This mountain has since been called dur dago - become a mountain. “This miracle amazed everyone. But the Jews became even more angry. It is written among them,” they told the Sultan: “even if they drink something mortal, it will not harm them (Mark 16:18). If this is not a lie, let the patriarch prove it on himself. The Sultan accepted this suggestion of anger and agreed that poison should be served to the patriarch. Full of faith in the power of the cross of Christ, the patriarch overshadowed the death cup with the sign of the cross and drank poison. Everyone expected him to die immediately. The Patriarch remained unharmed. Having poured a glass with water, the patriarch said to the Sultan: let the Jew drink this, served by the faith that is blasphemous to them. By order of the Sultan, the Jew drank and died instantly. Amazed by such miracles, the Sultan ordered the vizier’s slanderer to be beheaded, and a fine was imposed on all Jews: to build water pipes from the Nile to Misir” 346. Akaki and Theophilus were received by the Patriarch of Alexandria with joy and blessedness. Theophilus, with his education, attracted the special attention of the great saint. After spending quite some time in Alexandria, the pious travelers went to Sinai, and from there to Jerusalem, were at Tabor and Damascus, where they received letters from the Patriarch of Antioch to the Patriarch of Constantinople. From Damascus they returned to Jerusalem, where Blessed. Akaki fell ill and died. Theophilus already delivered the letters of the Patriarch of Jerusalem to the patriarch. Pachomius, since Niphon retired. Patr. Pachomius loved Theophilus so much that he kept him with him in the position of notary - and exarch of the great church. Theophilus was respected by everyone for his virtues, but he was burdened by this respect and retired to Athos. In the Vatopedi monastery he entrusted himself to the leadership of the retired bishop; Submitting himself to his will, he performed service every day. After the death of the bishop, he moved to the Iveron monastery and here he learned obedience from one, love from another, and patience from a third. On behalf of the monastery, he was engaged in copying books - and many of his books of letters remained in Iver 347. Theophilus became so famous for his spiritual life and education that the Thessalonians strongly desired to have him as their archpastor. Patriarch Theoliptus himself, who was on occasion in Thessaloniki, at the request of the people of Thessaloniki, wrote to Theophilus, summoning him to Thessaloniki. But the humble Theophilus hastened to put on the schema, and the patriarch replied that the serious illness that forced him to take the schema did not allow him to arrive in Thessaloniki. Abbot Dionysius then hung out in solitude near Iver. Blazh. Theophilus, having asked his permission, built a small cell nearby. They lived in such love with each other that it seemed they had one soul. Then the blessed one lived in Kareya with Elder Kirill. Here about St. Elder Seraphim, Cyril’s confessor, fell in love with Theophilus so much that they remained friends to the grave. When a strong desire for silence drew Theophilus into the secluded cell of St. Basil, which belonged to the monastery of Pandocrator 348; and meanwhile Theophilus had nothing with which to repair the dilapidated cell and pay the monastery; Elder Seraphim helped him and then, refusing the position of prota, went to live with the blessed one. Theophilus. Their exceptional feat was maintaining their minds through the unceasing Jesus Prayer. Lecturer Theophilus thought of nothing more than the Lord Jesus; Jesus was his breath, He was constantly in his heart. Finally, being full of days, the monk foreknew his death and began to prepare for the transition to that life. He wrote a confession of faith and a will. On Friday, at his request, the blessing of oil was performed on him; Having said goodbye to everyone, he partook of the Holy Mysteries; He gave the commandment to his disciple Isaac not to bury him, but to drag his corpse somewhere and throw it. The monk gave up his spirit to God on July 8, 1548. Isaac fulfilled the will of the elder and dragged his body into the forest. When rumors about the death of Theophilus spread throughout the mountain, many, acquaintances and friends, came to venerate the grave of the saint. Isaac pointed out to everyone one place that had been dug up, as if it were the grave of a deceased person. Only the monks of Iver and Pandocrator, for some reason, did not trust Isaac. Some of them began to walk through the forest and, having found the relics of the monk, hid them with themselves. When Isaac came to the ravine on the 40th day, to his amazement he did not find the relics of the old man. After a long reconnaissance, he learned that the relics were in the monastery of Pandocrator. He appealed with a complaint to Bishop Macarius of Ieris. He convened the abbots and decided to leave the hand of the monk in the monastery of Pandocrator, and give the rest to Isaac in the cell church of St. Vasily. Since that time, the relics of the saint exude fragrant myrrh. 11 a.m. Suffering Rev. Nicodemus Albanian Slav, professor. Nicodemus 349, by the will of his parents, was married and had children. Connections and acquaintances with the Turks darkened his soul and he, carried away by the sensual life of Mohammedanism, renounced the faith of Christ. His passion for Mohammedanism was so strong that, despite the tears of his family, he turned away his children, except for one, who was secretly sent to Mount Athos. When he found out where his son was hiding, he, inflamed with fanaticism, rushed there to snatch his son from the monks and avenge him. The good God, who seeks our salvation, has arranged it in his own way. When Nicodemus arrived in Athos and was looking for his son; the feats of fasting, prayer, the silence of the hermits, the meek treatment of everyone struck him to the depths of his soul. He remembered his past, when hopes for an eternity of spiritual bliss were not alien to his heart; he compared the paradise of Mohammed with the paradise of Christ and saw that as much as the first is dirty and unclean, the other is just as bright and fragrant; he compared the life of Christian hermits with the life of Mohammedans and saw that while they are meek, kind, affectionate, ready to sacrifice everything for others, others are just as wild, unbridled, proud and self-willed. He remembered that there is only one hope of salvation for sinners, as all people are, - Christ the Son of God; What awaits the unfortunate man who has renounced Christ? And he wept bitterly about himself, about his fall. Without leaving the mountain, he returned to Christianity, cursing Mohammed, and accepted monasticism. For three years he mourned his fall and exhausted himself with exploits. Having heard from some fathers that it is useful for someone who has denied Christ before people to confess Him before people, he decided to undertake the feat of martyrdom. In order not to be deceived in his desire, he turned for advice to the blessed elder Akakios, who lived in the Kavsokalivsky monastery. He cried for a long time at the feet of the elder, asking him to heal his sick man. The elder picked him up with love, prayed for him, then quietly said something to him, gave him his old man’s staff, with the words: “Go with God! God help you! You will accomplish the feat and receive the crown.” Nicodemus, barely moving from the exhaustion of the fast, set off with the blessing of the elder. Also on St. The Lord strengthened him for a great feat with a vision - he revealed to him both the torment that he would endure and the place where his head would be cut off. Comforted by the grace of God, Nicodemus firmly went to his feat. He arrived straight to his homeland and then aloud the Turk confessed that he was a Christian and recognized Mohammedanism as a pathetic delusion. The Turks presented him to the Pasha. And before the pasha he confessed that although he accepted Mohammedanism, he was convinced that the Christian faith is a faith that is irreplaceable by anything, and Mohammedanism is a pitiful delusion, terrible for one who values ​​​​his eternity. “The enraged pasha ordered him to be thrown from the terrace of his house. He was sure that the Christian would be broken into pieces by the fall. But Nicodemus, by the grace of God, remained unharmed - and again appeared to the pasha. Pasha trembled, thinking that there was a ghost in front of him. Meanwhile, a crowd of fanatics screamed and demanded execution for the one who humiliated Mohammed. Pasha gave Nicodemus to the will of the raging crowd. Furious fanatics tormented the sufferer for three days, forcing him to renounce Christ. When they finally saw that they could not overcome the firmness of the confessor of Christ, they deprived him of his head, in the very place that was indicated to him in the vision. The feat ended on July 11, 1722. The relics of St. Nicodemus, transferred to Athos, exude healing to those who touch them with faith 350. 18 o'clock. The suffering of St. Emelian of Durosten “The martyr of Christ Emelian, from the Thracian city of Dorostol (Dorosten), was a slave of the Greek, and a Christian by faith,” says the ancient news 351. If Emelian’s master was a Greek, then this shows that Emelian’s slave was not a Greek. Who was he from? The Slavs lived on the right bank of the Danube, and the colonists among them were Roman and Greek warriors, who later became aristocrats of power and wealth; the poor Slavs for the most part bore the heavy share of slavery here 352. So St. Emelian was a Slav. His suffering happened like this: the apostate Julian sent a prefect to Durosten - a merciless despot, so that all the Christians of Durosten would be tortured if they refused to honor the gods. The prefect appeared in the city with the pomp of a satrap. -Who are the Christians here? - he asked when the citizens were first introduced to him. Frightened by the rumor about the cruel prefect, the citizens replied that not a single Christian was visible among them, everyone bowed to the gods. Delighted with the thought that his very name had dispelled the Christian faith in Durosten, the arrogant prefect gave a sumptuous feast to the citizens. It was bitter for Blessed Emelian to hear the boasting of a pagan and to see that the lack of firmness in Christians turns into a disgrace to Christianity. During the prefect's feast, he, taking a hammer, goes to the church and crushes the idols. - Fans of paganism, not knowing who had treated their gods this way, seized an innocent farmer on suspicion. Emelian, having heard about this, appears to the defenders of the gods and declares: I have crushed your strong gods. They present him to the prefect. “Who taught you to dishonor the gods like that?” “God and my soul,” the confessor calmly answered and added: “now both the intelligent prefect and everyone else should see how powerless, how deaf and dumb your idols are, considered to be gods! Like stone and wood made into idols; not a single one raised a voice in his own defense.” “The prefect, irritated by the bold voice of truth, ordered the confessor to be stretched out on the ground and beaten with ox sinews. The servants beat him mercilessly, blood flowed in streams. - How dare you dishonor idols? “I will teach you to honor them,” shouted the fierce prefect. The sufferer answered: my act is not dishonor, but glory and praise to the true God. The prefect ordered to turn him over and beat him on the chest and belly. They beat the sufferer again for a long time. - Are you a slave or are you free? – asked the prefect. “The mayor’s slave,” answered the sufferer. The prefect ordered a pound of silver to be collected from the mayor into the royal treasury for keeping a servant disobedient to the gods; he demanded a pound of gold from the city because the citizens said that there were no Christians among them; and Emelian ordered to be burned. Will they say that this is stupid despotism? They will tell a lie: this is pure liberalism, allowing complete freedom to all pagan wickedness and declaring every word spoken in favor of eternal truth as an intolerable deed. Outside the city, on the banks of the Danube, a huge fire was laid out and lit; the martyr was thrown into the fire; many of the pagans were severely scorched by the strong flame, while the secret Christians standing nearby suffered no harm. The latter, secretly appearing to the prefect's wife, a secretive Christian, asked that they be allowed to bury the remains of the martyr. At the request of his wife, permission was given and St. the relics were buried three miles from the city. The holy martyr suffered on July 18, 362 353 Courage of St. Emelian’s firmness inspired others who had hitherto been hiding out of fear. The fierce prefect was glad to learn about the other Christians who were pointed out to him. To please his master, the apostate Yulan, he was ready to torment a Christian, if only he would become a pagan. So after St. Saints Vassus, Maximus, Paul, Secunda, Donata, Marinus and Justus were tortured by Emelian, and they all died as martyrs. This is shown in the ancient martyrology. 19:00 Remembrance of St. Stefan Lazarevich and his mother Milica Although the Sultan, the winner of Serbia, gave Serbia his administration, Serbia was obliged to field 30,000 troops for each war of the Sultan, and she also had to contribute 20,000 gold ducats to the Sultan’s treasury every year 354. - The situation is not easy! Meanwhile, Vuk Brankovic managed to get himself the title of Stefanov’s guardian and ruler of Serbia. After the painful death of Prince. Lazarus, his eldest son Stefan remained still a minor 355. And Stefan's mother, the smart princess. Militsa took over the affairs of Serbia. At first, Vuk Brankovic managed to get himself more than half of Serbia. But the intelligent despotissa little by little improved her and Serbia’s affairs. At first, it was necessary to work a lot in order to somehow improve the war-ravaged region. – To add insult to injury, discord arose: some proposed entering into an alliance with Hungary and fighting with it against the Sultan. This thought captivated others to such an extent that a conspiracy was hatched to deprive Stephen of his rights as a despot. And other ill-wishers brought to the attention of the Sultan that Stefan was the enemy of the Sultan. “The Despotissa herself came to the Sultan, expressing submission. The Sultan received her kindly. Then the young despot went to Bayazet. After the ceremonial reception, Stefan was in no hurry to leave the palace. “Why did you stay?” – the Sultan asked anxiously. Stefan boldly answered: “Since some people spoke ill of me to Your Majesty, I myself want to tell the truth about myself, although not advantageous. Indeed, some advised me to resign from your power and become a friend of the Hungarians; but I saw the inappropriateness of this union, I remember the oath and your favors and - now I appeared before the face of your Majesty: my life is in your hands; dispose of it as you wish.” Bayazet was amazed at the sincerity, paused and then explained to the young prince that an alliance with the Hungarians was definitely not a smart thing - he would soon humble them; “If you,” added the Sultan, “will share my campaigns, you will be at peace,” I take you for a son, “my children, I feel, will quarrel; then the time will come that you will not only rule your country in peace, but you will acquire the neighboring one; In my presence, do this: humble your strong ones and hold them in your hands.” “No one expected the formidable Sultan to receive young Stefan so fatherly, and even more so there was joy for Serbia.” Bayazet “asked the despotissa Salome, her youngest daughter, to be his wife and promised to accept Stefan as his son.” For the peace of Serbia, the smart Milica agreed to fulfill the Sultan’s wishes. This was in 1393. 356 - A year after that, in 1395, Stefan and his army went on a campaign to help Bayazet, who was at war with Hungary; and a year later he had to fight with the Sultan’s troops against Bosnia; but this time, untimely deep snow did not allow Sultanov’s troops to reach Bosnia. – For this reason, Serbia was spared the defeats inflicted by Bayazet on the crusaders, Hungary and Greece. In one of his letters, Stefan wrote: “by the providence of the Almighty, Serbia got rid of the enslavement of Ishmael, which began from the Kosovo field: the Persian king came and crushed the Hagarians; God delivered me from the hand of the Persians.” The terrible Timur demanded that Bayazet humble himself before him - the thunderstorm of the east. “Wouldn’t it be better,” thought the Sultan, “if I defeat my enemies? Then both the east and the west will be in my hands.” And he sent a cruel refusal to Timur, and a messenger was sent to Stefan so that Stefan would hurry with the army to him. Stefan wanted to be faithful to his benefactor. In the terrible battle of Ancyra, Timur's troops surrounded Bayazet. Stefan cut into the enemy's ranks three times to save Bayazet. When his troops were reduced and there was no longer any hope of victory, Stefan fought his way through the ranks of the enemy, saved the life of Bayazetov’s son Suleiman and arrived in Constantinople. Constantinople also trembled Timur; but he turned to Egypt and, having defeated it, went to Asia. Stefan sent an ambassador to Timur with a request to release his sister, Bayazet's wife. “What does a Macedonian hero mean? He walked around the whole earth and did not keep anything behind him, to his shame,” Timur said to Ambassador Stefanov. And he added that “he will come back to them not by sea from the east, but by land from the north and will pass the entire west.” Timur thought so highly of himself, and yet he freed Maria, who until that time, naked to the waist, was bringing drink to Timur, while Bayazet was eating crumbs under the table with the dogs 357. Stefan was confirmed in the rank of despot by the Byzantine emperor. Bayazet's sons soon quarreled; Suleiman occupied the western valleys, and his elder brother occupied the eastern ones. Suleiman guarded Stephen on his way from Constantinople to Serbia. Stefan went to Mytilene and from there arrived by ship in Albania. Yuri, married to Stefan's aunt, this time gave him his detachment and Stefan arrived safely with his brother Vuk in his capital city of Srebrenica 358. “But after that, Brankovic united with Suleiman’s pashas in order to subjugate Serbia to the Sultan. Stefan gave half the army under the command of his brother Vuk, and with the other he entered into battle with the pashas and, with a deft maneuver, defeated the pashas on their heads; Vuk was not happy; Yuri destroyed almost his entire detachment. This was in 1402. The eldest son of Bayazet entered into an alliance with Stefan, already as an independent owner. For this reason, Vuk, offended by his brother, hurried to Suleiman; Militsa hurried after him to persuade him; Not having caught up with him in Serbia, the undaunted woman came to Suleiman’s headquarters and managed to reconcile the Sultan with Stefan 359. Having entered into marriage with the daughter of the Emperor. Kantakouzena (in 1408), Stephen had a kind, pious wife in her; only she turned out to be barren, and this saddened both of them. The aged Militsa-Evfosiniya became a monk with the name Eugenia in the monastery of Ljubotinia, which she built between Karanavac and Krusevac, and soon (Nov. 11, 1405) died. Happy was Stefan, who had such a mother as the prince. Militsa; intelligent, energetic, pious, she greatly eased the plight of the people, over whom the sword of the Turks began to weigh, she restored people’s churches, for example. The Decani monastery was consoled by poverty and homeless widowhood. The chronicle says about Militsa: “after the death of her husband, not far from Krushevets, in Russia, she created a monastery, called Lyubostina, and there she took monastic vows and copulated with many sisters, especially great ladies, whose widows were tired of their husbands beaten from Lazar in Kosovo. And there she died and was buried. And how she pleased God there is evidenced by everyday miracles on the weak who come to her tomb, and myrrh flows from her tomb many times.” She died in the Great Schema on November. 11, 1405 360 Stefan, with his intelligent rule, put in order and revived his homeland. – He was written in letters: “by the grace of God, the lord of all the lands of Serbia and Pomoria and the Danube countries” 361. The neighbors respected him. – The Hungarian king Sigismund sought an alliance with him. Taking advantage of the silence, Stefan began to decorate Belgrade, which he had chosen for his stay. Having built himself a princely house and a church of St. Nikolai, built an extensive hospital at the latter. Then he began to build a monastic monastery, Zadushbina; it's on the mountain near the river. Ressava, in the Braničev district. The church was built in honor of the Holy Trinity and it was decorated by the best artists; Monks were invited, especially from Mount Athos. The patriarch was invited to the consecration of the church. Kirill, with the council of Serbian archpastors, honorary secular people of the principality were also here. On the Feast of the Holy Trinity in 1408, the church was consecrated with full celebration 362. According to the life, the church was decorated with marble and expensive materials; the chronicler speaks of his painting: “the gold of Bansko and the writings of Resava cannot be found anywhere” 363. – Monks were invited for the hostel, especially from Mount Athos. Brother Vulk rebelled against Stefan. Having promised Suleiman to be his tributary, he and his army went to devastate Serbia. Stefan broke it. Vulk brought more formidable Mohammedan hordes. Stefan, not finding himself able to fight so many enemies, said with sorrow in prayer to the Lord: “You see whether I am unjust” and ceded half of Serbia to Vulk. Vulka was not in vain with his lies. Soon a stubborn struggle began between the three sons of Bayazet. The eldest son of Musa, not so much cruel as drunk, was driven out of the Sultan's carpet after 5 years of rule; Suleiman remained sovereign. But Musa found help from the Wallachians. The younger brother Mahommed also rose up against Suleiman. On the advice of the Byzantine emperor, the Brankovichi and Lazarevichi, with the exception of one Stefan, went over to Suleiman. Musa was defeated in Asia; but in Adrianople those who betrayed him fell into his hands and they all, except Yuri Vukovich, were put to death. Musa triumphed over Suleiman; but the son of the brother he killed, Orkan, rose up to take revenge for his father. - Musa began to pour out cruelty on those whom he saw as unfaithful to him. The Bulgarian governor Yusuf and Yuri Brankovich fled under the protection of Stefan. – In 1413, Musa ascended to Serbia in order to destroy everything in it. Mahmud and Orkan rushed to help Stefan, as did the Hungarians. A terrible slaughter took place, similar to the Kosovo one; Musa was defeated and, when caught, executed. Stephen was confirmed in the rank of despot by Mahmud 364. When the region calmed down, Stefan continued the work of internal improvement of the country begun earlier. He had the following management order: the highest management - a council of boyars under his direct command; here he consulted with the best people about the improvement of his homeland. The made assumptions were transferred to the middle chamber for new discussions; its decisions were carried out by the lower house. The prince did not allow those serving under him to allow any insult to one another or to offend in any way piety. Sincerely pious, he devoted his free time to prayer and spiritual deeds. He, more than anyone else, was involved in translating Greek works 365, among other things, Zigabenova’s polemics against Bogomilov 366 and wrote works himself 367. He gave alms to the poor generously and most often secretly from others; sometimes at night, invisible to others, he would go around the shelters of poverty and leave money either on the window or in another place of the hut. One beggar came to him four times at night for a handout. The last time the despot told him: “take the thief and stop stealing.” He answered: “And you are a thief, but smarter than me, - you are stealing heaven for yourself for the earth” 368. If he heard about some hermit living for the Lord, he hastened to send him what he needed for prayer. In a letter to Hilandar, he wrote: “from my youth and youth, I have created everything for God by friction, in many evil and untempted ones, rather than let them die... And the Lord deliver me from all of them... Nowadays is a treasure The great goodness of God was revealed to us and we humbled ourselves (were pacified) and with a sigh and the clouds of darkness parted and all the sun was parted for us. And we say with the apostle: Behold, now is the time of salvation, behold, the day of salvation (2 Cor. 6:2)." 369. He always had peace ready for strangers. He provided support to officials who retired from service, just as he provided assistance to all victims of a fire or other disaster. He did not like any worldly entertainment - neither music nor dancing. He was not carried away by any female beauty - he lived purely like a monk, to the surprise of everyone 370. He gained such love and respect for himself that even his father’s priests prayed out loud: “we also pray for Despot Stephen and the Serbian country.” The knights of the West considered it a great honor if they received the title of knight from the hand of Stephen: “Despot Stephen himself made me a knight,” they later said. When Sultan Mahmud was asked by many to give freedom to Begu Mikhail, he answered: “I will not release him until I ask the advice of my brother the despot.” Stefan, knowing the prisoner’s cunning, gave the following answer: “if you want to feed a snake in the house, take away its sting.” And Mahmud did not release the prisoner until his death. Orkan gave him freedom and paid dearly for it. When Mahmud died in Adrianople, those close to him advised Stephen to take advantage of the opportunity to take possession of Adrianople. “I swore to the Sultan to do everything good for his children,” answered Stefan. Essentially, the point was that, with the division of power and its means between the appanage owners of Serbia, Despot Stefan was not so strong as to happily end the struggle with the heir of Mahmud for the complete freedom of Serbia. These appanage owners too jealously defended their personal benefits, as Stefan saw from the experiences of his life; old customs, unfortunately, stood at one with the painful organization of Serbia. Stefan once again had to experience for himself how difficult it is to fight an old political illness. After the death of the Zeta ruler Yuri Bakšić (†1420), the despot, relying on kinship and especially on the desire to strengthen the fortress of Serbia with a single power, besieged Skadra twice; but the Zetans held out under the appanage ruler Chernevich 371 who appeared among them. In his last years he suffered from his legs. Feeling the approach of death, he invited his son-in-law - Yuri, the patriarch, bishops and great boyars. In the presence of everyone, he thanked his faithful servants and declared George his heir. “From now on, recognize him as your sovereign instead of me,” he said. However, this time Stefan was freed from a dangerous illness. He fought with Amurat two more times and made peace with him. At this time, donating five villages to the Mileshevsky monastery, he wrote: “by their prayers (the Serbian saints) I would have been saved many times, at sea and on land, in towns and in various needs and in the presence of foreigners. Even my lost soul has been taken back from the gates of death” 372. Finally he died peacefully on July 19, 1427 373 Serbia wept bitterly over the death of Stefan, feeling that she would no longer have such a smart, so brave and so kind guardian of her peace. A contemporary of Stephen, understanding the significance of Stephen, wrote with animation: “And now you, our God, have shown your strength among your people, not completely leaving your property to the plunder of tongues. And now You have left those who did not bow the knee to Baal, in the weakness of their nature. They were strong in battles, they preferred to suffer with the people of God, but not to drink the temporary sweetness of sin. They suffered for the flock of Christ... It is natural for those who cry to seek relief in touching examples. So I, having found myself a ship, as it were, sail on it through the depths of the sea... Stephen surpassed many rulers in wisdom, but no one surpasses him in mercy and faith” 374. 27. h. Memory of St. Clement, Bishop of Velichsky and his collaborators Angelar, Gorazd, Naum and Sava Enlighteners of the Slavs St. Cyril and Methodius raised zealous, selfless workers and sincere servants of God for the Church of God. - That was how St. Clement, later Archbishop of Velicha. Such were his collaborators Gorazd, Naum, Angelarius and Savva 375. St. Methodius, Archbishop of all Moravia, having predicted his imminent death († 885 April 6), appointed as his successor the most experienced of his employees, St. Gorazd, a Moravian by birth, who perfectly knew the Slavic, Greek and Latin languages ​​376. The German clergy, selfish and corrupted by Romanism, seeing with what zeal the new archbishop began to govern the flock entrusted to him, realized that the second Methodius, who was so bitter for him, could be resurrected in him. “That’s why it hastened to use all measures to put Vihinga in his place. Who was this Vihing? He was dedicated by Methodius to be his assistant, but was his most insidious and most malicious enemy. Vikhing, with a bad heart, was imbued with heresy (about the procession of the Holy Spirit and from the Son) and tried to intoxicate Svyatopolk and others with it, for which St. Methodius anathematized him. Subsequently, the Germans themselves drove out Viching as a notorious bad person 377. But now they needed him and - they did everything according to his wishes, as consistent with their intentions. The people honored St. Methodius and valued his disciples; but the Germans acted through Svyatopolk. They reported to the prince that Methodius’s disciples were spreading false teachings among the people, which disagreed with the teachings of the pope; Moreover, they are plotting against the power of the prince. Svyatopolk, having listened to the accused and accusers, found the former to be right, and accused the latter. But Svyatopolk was busy with the war with Arnulf and gave the clergy of Romanism freedom to act according to their own will. The Germans began violence. “Who can express,” says a contemporary, “how much evil they (the Germans) did with this violence, forcing the Orthodox to accept a bad dogma (πονηρῶ δὸγματι); some became apostates from Orthodoxy.” But there were also those who decided to defend their beliefs. The cunning Vikhing was on the side of Svyatopolk’s enemy, Arnulf, as the consequences showed; but he knew how to bypass Svyatopolk, so he allowed him to act in his name. Vikhing ordered that Gorazd, Clement, Naum, Angelarius and many other adherents of Orthodoxy be seized and imprisoned. After 80 days, seeing the firmness of the confessors of the gospel truth, they were taken out of prison and, after severe torture, they were handed over to the soldiers so that they would be escorted across the Danube and, moreover, by more than one road. “Following the example of the Savior,” continues the contemporary, “who commanded the apostles, if they were expelled from one city, to go to another, the confessors went to Bolgar, where they hoped to find consolation for themselves. Clement, Naum and Angelyar went to Belgorod, and Savva and Gorazd reached the possessions of Prince Boris 378 by another route. About the stay of St. Much in southwestern Bulgaria is evidenced by two ancient monuments, one is a list of Bulgarian archbishops compiled around 1156, where he is placed among the Bulgarian archbishops between Methodius and Clement, the other is the church and monastery of St. Gorazda, located near Berat in Albania, where the relics of the saint rest in secret 379. Peter the Sicilian, who wrote his essay on the Manichaeans under the village of Photius (before 889) and dedicated it to the Bulgarian archbishop, dedicated it, of course, to an enlightened saint such as Gorazd, who died, most likely, not before 896. 380 Since St. Savva went to Bulgaria with Gorazd, then of course he labored with him in southwestern Bulgaria. When St. Clement, Angelar and Naum first entered Bulgaria, they encountered a difficult temptation. “On the banks of the Danube in a village, tired of the journey and lack of food, they were looking for a strange-loving and God-fearing man who could put them to rest. They found one and were accepted. He had one son, blooming with the beauty of youth. As soon as the strangers entered the house, this son died, beautiful in appearance, the only joy, the hope of the family. Can you imagine how the father suffered, what he did not say in such grief, having suffered misfortune at the entrance of the strangers? - A good reward for being strange! - he said; - for this reason I opened the house to you, so that it would be closed forever, left without an heir!.. But you will not escape punishment, even if you knew all the spells. You are in the hands of a father who is mourning his son from you - you will pay for all your deeds - with prison and execution. They suffered no less than their father. “Tender and compassionate souls dared to do more than that.” They decided to turn to prayer. Softening the irritation of the sorrowful and angry father, they said: “We are not magicians, man of God; we curse those who engage in spells and serve the true God; - if you think that we are guilty of the death of your son, rest assured, we hope that the Lord will grant him life for us. They prayed over the boy and lo and behold! They presented their living son to the sorrowful father.” The delighted father asked forgiveness from the servants of God for his insolence and offered them everything he had in gratitude for saving his son. Pleased with his good dispositions, they accepted what was necessary for their journey and in Belgrade came to the commandant Boritokan. “He asked them who they were and, seeing that they were servants of God, he let Prince Boris, for whom he was a commander, know about them: he knew that Boris loved such people. Having allowed them to calm down from the long journey, he then sent the prince this expensive gift, explaining to him that these were exactly the people he was so diligently looking for. “When they came to Boris, they were received with honor befitting people worthy of honor and respect. The prince asked them about their lives. They told him everything about themselves, from beginning to end. The prince, having heard everything, heartily thanked God, who sent such ministers, so much needed for Bulgaria, who gave teachers and planters of the faith, not just any ordinary ones, but confessors and martyrs. - Having given them clothes suitable for sacred persons, he appointed the best chambers for their accommodation and ordered all the necessary maintenance to be provided. He himself wanted to talk with them every day, listened to ancient stories and legends about the lives of the saints, and through their lips reread what was in the scriptures.” - Those who were distinguished by nobility and wealth at his court came to the saints as students to teachers and asked about what was necessary for the salvation of the soul and, taking from these sources, passed on spiritual water to their household. Each one asked them to visit him in his house, considering visiting teachers as sanctification, believing that where these three teachers were in body, there was the Lord Himself. – The saints avoided crowds. They visited houses only on the orders and permission of the prince. Thus, “one of the Bulgarians, a dignitary named Ekhach, asked the prince for permission to receive Naum and Blessed One in his house. Clement and when the prince allowed, he received the teachers with sincere joy and with all honor. - And Cheslov’s home is consecrated by the installation of the Angelarium; The prince showed him the mercy of allowing him to receive the teacher; but Czeslav did not have to enjoy the presence of the blessed one for long; Angelarius, having lived with him for some time, serenely surrendered his spirit into the hands of the Angels.” Clement and Naum lived with Ekhach in full honor; but they provided him with more expensive gifts, sowing spiritual things and reaping material ones 381 . "Book Boris, - says the ancient biographer, - since he did not cease to take every possible care to ensure that the sacred men could deliver every opportunity to fulfill the work of God, with the admonition of God, he separates Kutmichivitsa from Kotokiy and puts Doveta in charge over it; The blessed one gives Doveta. Clement, or better Dovetu, entrusts Clement.... Clement is sent by the teacher of Kutmichivitsa and throughout the country orders were given to residents to receive this saint with zeal and provide him with everything in abundance... Boris himself provided the blessed one. Clement gave him three palaces in Debole and also gave him places to rest near Ahrida and Glavenica.” “Clement did not deceive the prince’s hopes. Traveling around the country, he “loudly preached the salvation of God to the pagans” and expounded to everyone the concepts of saving dogmas and commandments. In each district he had chosen disciples, and their number extended to 3050; “When talking with them, he revealed the deeper places of Holy Scripture. “He especially brought us unworthy,” says the biography writer, “closer to himself.” And we never saw him idle: he either taught children, showing some the difference between letters, explaining to others the meaning of what was written, others leading his hand to write, or he indulged in prayer, listened to reading, wrote books.” Even under Boris, when he was not a bishop, he built the monastery of St. Panteleimon in Achrid. Seeing that the prince. Boris surrounded Bulgaria with seven cathedral churches, and he decided to build his own monastery in Ahrid. So in Ahrid there were three churches, one cathedral and two built by St. Clement, which were smaller, but their roundness seemed more pleasant.” So he attracted the Bulgarians to piety with the beauty of sacred buildings 382. “It was the eighth year of Klimentov’s teaching” and this was the last year of Borisov’s reign. “His son Vladimir 383 takes over the leadership; Having lived in power for the fourth year, he became a simple man; his brother Simeon 384 became the heir of everything. Since the rumor greatly praised Clement, Father Simeon invited him to his place. A personal meeting and conversations completely convinced the prince of Clement’s high merits. Then Clement is appointed bishop of Drembitsa or Belitsa” 385, to the land of the Dregovichi and Saculates, who, since the 7th century, began to gradually accept Christianity, according to the inspirations of the heavenly leader Vm. Demetrius of Thessalonica 386. Unfortunately for them, they had not yet had a Bulgarian bishop. Clement "is the first of the Bulgarians to be a bishop." This was in 896 387 During his teaching, the blessed one prepared many people who were able to give an account of their faith. Now in the rank of bishop, with consolation, “he appointed from them readers, subdeacons, deacons, and presbyters” 388. “But he still had to work a lot to educate his flock, and he worked tirelessly. The people and the majority of the clergy were unfamiliar with church services and especially with its high significance. The saint “did not give sleep to his eyes,” teaching everyone and introducing harmonious order into the ministry; “he taught the clergy about church improvement and everything related to psalmody and prayers, so that finally the clergy of his flock were no lower than others who were famous in this kind... There were no holiday teachings in the Bulgarian language”; the priests, not knowing the Greek language, did not themselves know and did not explain to the people the meaning of the holidays. Clement composed words, simple and understandable, for all the holidays and became the second Paul for the Bulgarians. From his words they began to learn the secrets of the festivities celebrated in the glory of Christ and the Mother of God. The Baptist was not left without praise and you learn about the wonderful acquisitions of his head; you will meet the lives of prophets, apostles, martyrs. Do you want to know how the monks lived? You will find a lot written about this in Bulgarian by the wise Clement 389. An early legend says: “he also invented other writing signs, different from those invented by the wise Cyril. And through their words of praise and sacred chants he betrayed them in writing” 390. It is most likely that the early narrator saw Clement’s works written in Glagolitic letters 391. There is no doubt now that the Slavs had their own writing before the invention of the Kirillova alphabet, only those writings were in many ways inconvenient 392 . After that you need to put that bl. Clement, with the help of Kirillov's invention, improved the ancient cuts and thus compiled Glagolith 393. In Glavenitsa, says the Bulgarian storyteller, “pillars on which are inscribed a letter about the introduction of all the people to Christ” have been preserved. According to ancient life, while the Bulgarian country, covered with wild forests, did not have fruit trees, Clement ordered fruit trees from Greece and ennobled the wild ones with grafting. According to a contemporary, God glorified the blessed one. Clement's grace of miracles. Once he was returning from Glavenica to Ohrid and he met two weakened men and a blind man. - Compassionate about their misfortune, he raised his eyes to the sky, touched the unfortunate ones and the paralytic ones jumped up like trees and a light shone for the blind man. Bowed with old age and exhausted by labor, he wanted to give up the management of the eparchy. “Give me,” he said to the prince, “a few days so that I can talk with myself and God in my monastery.” The prince was saddened by such a request and answered: “What are you saying, our father? Can I allow another to sit in your pulpit during your lifetime? If I have saddened you in any way; forgive the sin of ignorance." – The elder yielded to the will of the prince. But when he returned to the monastery, he fell ill and, foreseeing his imminent death, left Bulgaria a parting gift. – He has now completed the missing triodion, the one that is sung from the new week to Pentecost. He made a will about the books he wrote and other property, leaving one part to the department, the other to the monastery. He moved to the Lord on July 27, 6924 (916) and his sacred body was laid in the monastery, in a grave that he himself had prepared, on the right side of the porch 394. Relics of St. Clement now rests in Ohrid and icons with his face are often found in Bulgarian churches 395. St. Naum, - according to his life, although not ancient, the youngest of the disciples of St. Cyril and Methodius, accompanied Clement to Devola (a country adjacent to Lake Ohrid), was his assistant in the gospel preaching in the wild country and “assisted him in everything until his death. He spent the rest of the time (after 916) in Devola and here he guided people with his wise teaching, freeing them from old, fatherly errors and directing them to the path of Orthodoxy. Having lived in holiness and piety, having gone through many labors and exploits, he ascended to the Judge of all exploits, and St. left his relics as a source of healing” 396. Konstantin, a Bulgarian presbyter, says that he is convinced of Fr. Nauma was busy compiling conversations for Sundays in 896. 397 To this day, the monastery of St. Nauma, very extensive and with strong buildings. – According to local legend, the monastery was built by Prince. Boris-Mikhail and served as a shelter for Naumu Ave. Among the monastery there is a small, but already dilapidated and sagging stone church of St. Nahuma. On the southern wall of the church in 1711 St. Nahum in monastic robes; at the northern wall there is a chapel with an ancient icon of St. Naum and here under the cover of his relics. Those who are sick, especially in soul, not only Christians, but also Mohammedans, come here and lie down on the tomb of the saint: etc. Nahum is known to everyone as a miracle worker. At the church there is a closet with a strong lock for those who are imprisoned here 398. In the Ohrid Metropolitan Church there are ancient icons depicting St. Clement in bishop's vestments and St. Nahum in monastic clothes; in the Bitola church there are two chapels in their name 399. Hierocles, recognized as a contemporary of the emperor. Justinian († 562) shows the following cities in Scythia Minor: “in the Scythian region, subject to the voivode, there are 15 cities: Tomis, Dionysopolis, Acres, Callatis, Istres (Dunaec), Constantina, Zeldepa, Tropea, Axioupolis, Capidava, Kars, Trosmis, Noviodun (New Dunajec), Egisson, Almyris." Also with Constantine in Mysia. Ponphyrog. ed. Niebur. t. 3. p. 391, 47, 292, 293, 409, 410. Jordan (about 552): "Slavs (Sclavini) live from the city of Novietunense and the lake called Musian (musianus) to the Dniester and in the north along the Vistula." Safarik (appendix to the ancient p. 35) believes that Lake Musianus is also near the city of Almyris, now Ramzin, on the southern branch of the Danube; and the city of Novitun is otherwise called Noviotun, now Isakchi. So the inhabitants of Almyris are Slavs. Thursday, July 8; Acta Sanct. Julii II, 538–561. The life and suffering of St. Epictetus and Action printed. in Vitis sanctorum, Patrol, lat. tom. 73; but the publisher notices that the description is spoiled by late insertions. The Life of St. Theophilus from the manuscript of the Pandocrator's cell of St. Vasily ex. in the Athonite Patericon 2, 69–81. – Sichevo is not far from Thessaloniki and Bregalnitsa by Grigorovich p. 142. In the manuscript there is a spoiled Ζυχυας. These events are spoken of by: a) Trifon Korobeinikov, who was in Egypt in 1583 (His Travels, pp. 149, 150. St. Petersburg, 1849); b) n. Nectarius at Lekenya Or. chr. II, 502. About Patr. Joachim Christ. Thurs. 1856 I 391, 392. About the Slavs in Iver - from the Devotee of St. mountains, pp. 61, 63. The Pandocrator Monastery and its monasteries were and are especially chosen by the Russians for their stay. Notes of the Admirer, page 78. Letters of the Holy Mountainer 2: 201, 202. The Suffering of St. Nicodemus from Νεον μαρτυρολ. Nap. in the Athonite Patericon 2. 178–181. On the wall of the church of the Rylsky monastery there is a depiction of “St. Nicodemus the myrrh-streamer." Grigorovich 151. Menologium Basilii 3.172. Σκλαβηνιοι have long been synonymous with the name of a slave. See note. 1 and June 22 Procopius (de ædificiis p. 7 p. 83): “Justinian again built the fortified city of Adina, near the city of Palmata, so that the Slavs, usually hiding there and attacking travelers, would not interfere with the routes of communication.” Palmata, according to Peftinger's map, in the southeast of Durosten (Dorostolya), at a distance of 14 Roman miles, or 19 versts. Not far from Durosten, on the Danube, Orekhovets. Chet-Menai July 18; Vershinsky's Monthly Book pp. 111, 319. Grigorovich writes: “the life of Stephen the Despot, written in all likelihood by Konstantin Kostensky, is much more important (the life of Dechansky) for Byzantine and Serbian history... As far as I can guess, there are several reviews of this life. One is genuine with details; the other is the one that walks around Russia; the third is included in the Tsarostavnik and Nikon’s Chronicle.” Izv. acad. VII, 221. In Vodyansky (On Slavic letters, pp. 89 and 43) “The life of the pious master despot Stephen, copied by the command and compulsion of St. Patriarch of the Serbian land Cyrus Nikon,” etc. The biographer says: “from His Holiness Kir Nikon, Patriarch of the Serbian and Pomeranian lands, who came to Belgrade (for the burial of Blessed Stefan), from the military governor (K. George) and from other best people we received an order to write the life of this holy despot: but due to unfavorable circumstances, we postponed the matter. Four years after his departure, the blessed one himself appeared in a dream vision, threatened to punish him for disobedience and ordered him to fulfill his promise. That’s why I tried to write a life.” Raich (III, 105) did not know who wrote the life of Stafanov. But the Serbian chronicle says (Safarika Memories 2, 63): “Every life is written by Constantine as a philosopher, begging him to synclit.” Raicha East. 3, 82. Nikon. l. 3, 244. Laonicus book 3, p. 105. Life of Stephen; Nikon. l. 3, 245–248. Tsarostavnik at Raich 3, 96. Tsarostavnik at Rajic 3, 99–101. Live Stefan in Zap. geogr. total XIII 232, 233. Glasnik V, 94. On the correction of the Decani monastery, a letter from Miklosic No. 248, 492. In the letter from Stefan Lazarevich, December 2. 1405, given to Dubrovnik, Stephen's mother is called the deceased Cyrus Euphrosyne. Recorded in the Vulkov Hilandar type: “m. November 11th, leave all the monks of Euphrosyne, friends of the holy prince Lazarus.” In the Hilandar letters: “I am the blessed monk Eugene and with my God-given sons” (Miklosic Monum. No. 246–251). Based on these monuments, the book. Before her death, Militsa accepted the great schema and at the same time the name of her baptism, the name of Euphrosyne; and after the death of her husband she became a nun, Eugene. Oh mon. Lyubostinia Chr. Thurs. 1865 2: 141, 142. Its coins are in the West. archaeol. total 1, 367; IX: 176, 177; in Glasnik V, 215. Sl. note from a contemporary in approx. 22. Letop. from Safarik in Monuments p. 61. Rajic 3, 111–116. Zap. geogr. total XIII 151, 152. Grigorovich Put. 165. “I translated many scriptures from the Grch scriptures, especially from those that were before.” Safarika Pamatky s. 62. “This book is written down for the great master, despot Stephen,” - this is what is said in the manuscript of the second book of Panoplia Zigabenova by the Reverend. Agathangela. Vyatka diocese. Ved. 1864 No. 4. In addition, by his order in 1426, Chrysostom’s conversations on Genesis were translated from Greek into Serbian - one part of Jerome. Jacob, the other - the priest Benedict. – At 2 o’clock per l. 351 is written: “in l. 6934 (1426) in the days of the pious and blessed. and the God of the crowned lord of all the Srbian and Pomeranian lands and many honors of the Ugric and Bosnian lands, the wise and sweet and glorious despot Stephen, these lights and deities. books, six-day book John. Chrysostom, transcription of priest Venedikt in St. woe to the Greek language in Srbski, to the glory of God, etc. Mother of God Leshchinskie.” Description Synod. RKP. No. 62 p. 48. Miklosic (Monum. No. 258) has an inscription on the book: “in the days of the faithful and Christ-loving lord despot Stephen - in the 24th year of his reign, this book was written by the hand of the sinful hieromonk John in the Leshchianskaya desert, commanded by the lord despot himself - then the summer passed 6920 (1412)". Witty sayings ed. in Glasnik XI, 165–170. and in Izv. acad. VIII, 400. Letop. in Glasnik V, 99, in Rajic III, 104. In Avramovich's description of Serbian antiquities on St. Grief No. 16. Miklosic's Monum. No. 269; He also has other letters from Stefan Hilandar with donations No. 493, 494. Tsarostavnik at Rajic 3, 105–109. Chronicles and letters in Maykov, p. 274. In Raich III, 125. Maykov blames the despot (pp. 282, 283) for not taking advantage of the strife of the children of Bayazet and, in conjunction with Paleologus and Sigismund, did not expel the Turks from Europe. But when he reached adulthood, he was in alliance with Hungary and Byzantium; Was it enough to drive the Turks out of Europe? No. The failure of Serbia depended most of all on the fact that Serbia suffered from fragmentation of power. With such an organization, either her brother took half of Serbia from Stefan, or the Brankovichi or Balsici fought with Stefan. He barely had the strength to fight his domestic enemies. Europe saluted Stefan's courage, his personal selflessness and intelligence. After that, wouldn’t Mr. Maikov want Stefan to appear in history as Don Quixote? The certificate was printed in 1844 in the Serbian-Dalmatian store. Maikov pp. 281, 282. In the prologue of the 15th century. under July 19: “the end of the temporary life has come, the pious and Christ-loving lord, cutting down and multiplying despot Stephen in l. 6935". Glasnik X, 342. Sl. I, 169. The same year of the death of the blessed despot in Tsarostavnik and in the chronicles (Safarika Memoriam, pp. 73, 76. Glasnik V, 99). The same time (July 19, 1427) is shown in the inscription on the stone monument erected at the place of his death, in the castle of Jasenice (Miklosic’s Monum. No. 294, 295). Life of St. Stephen the Despot. Theophylact βιος – Κλημεντος αρχιεπισκοπου. Russian translation with Greek text - in Materials for the history of writing. M. 1856. The writer calls himself Clement’s closest student and at the end mentions the Scythian sword, drunk in Bulgarian blood. The latter hints at the war between Svyatoslav and the Bulgarians in 967. “Very knowledgeable in both languages, Slavic and Greek,” says the life of Clement § 15. According to the life of St. Methodius, “this man of your land is a free man, taught good in the Latin books.” Miklosic: Homo turbulentus et ambitiosus ipsisque Bavaris invisus. Nam cum an. 894 Arnulpho se insinuasset pro Cancellario, ipse cum creasset episcopum passaviensem, an. 899 dejectus est ab illa sede a Salisburgense episcopo. De eo chronicon passaviense, ed. in Mitteilungen Francof. 1846 S. 17. Vichingus, der war ein Wellgescheiter Herr, das evangelium den Mähren predicter, witd Bischof mehr durch Gewalt, als Einheiligkeit. Vita s. Clementis § 5–14. Map of Ohrid and its surroundings during Grigorovich’s journey, Kaz. 1848; his own research on the Slavic apostles p. 6. Rosenkampf about the Helmsman approx. 73. Petri siculi bistoria Manihoeorum, Ingolst. 1604. Bibl. Patr. Lugd. t. XVI p. 753 s. Clement and Naum were sent to southwestern Bulgaria in 886, and Clement became the Bulgarian archbishop only in 896 (See below, pr. 40, 45). The latter can be explained in no other way than by the fact that St. was still alive before that time. Gorazd, Archbishop of Bulgaria. Vita s. Clementis 5, 15–18. Vita s. Clementis § 17–19, 13. Brief life of St. Clement, published. Grigorovich §8, 11. The compiler of a short life wrote no earlier than the 12th century, others under the guidance of a lengthy life, which he himself speaks of in § 5, others based on living monuments, for example. § 8–11, and other rumors are completely untrue, for example. about the baptism of the prince. Boris, about the time of Clement’s consecration as a bishop. “The eighth year of Klimentov’s teaching” was not the last year of the prince’s life. Boris, as others understood on the contrary, was only the last year of Borisov’s reign. This is how biographer Klimentov shows the connection between speech. Therefore, Mr. Palauzov’s doubt (The Age of K. Simeon p. 28) about the time of Boris’s death is in vain; Kharkov’s opinion is equally unfair. Herald (1864 II, 499) about the time of Klimentov’s arrival in the southwestern region of Bulgaria. – Clement’s biographer, under the influence of the desire to speak eloquently, sometimes expresses himself unclearly and inaccurately and does not always present events in the order of time. Also a Bulgarian in the prologue of the 14th century. “And to him (Boris) I live in Chernechstvo and in his place the living Volodymer, his first son, received the blessing of God and Michael on Semeon and took the table, driving out his brother.” Vita s. Clementis § 20. In the list of dioceses imp. Leo shows two “Greats”: one in the area of ​​the metropolis of Philippopolis in Thracia, the other under the jurisdiction of the metropolitan “Philippi of Macedonia”. Tafel R. 49, 50. Clement was at the see of Wieliczka of Macedonia. – At Leken Or. chr. 2, 290, in the Greek list of Bulgarian archbishops it is said: “Clement, appointed bishop of Tiberiople or Wieliczka, later received from the Bulgarian c. Boris to control the third part of the Bulgarian kingdom, i.e. from Thessaloniki to Iericho and Kanin or Supiata." – If Wieliczka Klimenta is the same as Tiberiopol, then the Slavs called it Strumnitsa differently (see May 2, pr. 18). Other cities mentioned here are located on the coast of southern Albania: Jericho and Kanina - near Avlon, Sopoti - in the Delvin district. – G. Grigorovich examined the two Glavenitsa and remained confident that the Glavenitsa of Clement was the one that was located in the province of Drach, on the way from Elbasan to Drach (Brief Life of Clement p. 26). According to the list of imp. Leo in the metropolis of Drach, the department of “Glavenitsa or Acrokeravnia” (Tafel p. 50). – In the west of Ohrid, the middle strip of present-day Albania, from Drach to the Acrokeravian Gulf, was occupied by the Slavs at the beginning of the 7th century; They also conquered the former colonies of the Vlach-Romans. Clement was not moved from Wieliczka to Ohrid: in the news of his student, the place of his department, before his death, differs from the Ohrid monastery. When the independent Bulgarian archbishop began to live in Ohrid remains unknown, although it is known that imp. Vasily 2, by letter of 1017, approved the rights of an independent Bulgarian archbishop for the Ohrid Archbishop John (Zap. Academic. Sciences V: 260, 261. Temporary book. 5). Nevertheless, it is clear that St. Clement, being the great archpastor, was also in charge of Ohrid. Demetrius of Thessalonica and the Slavs. M. 1847 If St. Clement arrived in Bulgaria in September 885 and remained a teacher for 11 years; he was consecrated bishop in September. 896, while Prince. Boris lived as a monk in a monastery. About the works of St. Clement, now famous, see Histor. teaching about the fathers § 291. Only “commandments about holidays” are not mentioned there; and this teaching is in a collection of the 12th century. Sergius Lavra. Brief life of St. Clement § 16, 17. In the oldest list of the Glagolitic alphabet it is called Bulgarian. To this day, there are still manuscripts written in Macedonia in Glagolitic and their language itself is Old Slavic with shades of the Bulgarian dialect. Sreznevsky in 9 and 10 tetras. Antiquities 1865 pp. 122–125; 1, 129–135. Izv. arch. total 1, 358–372. Evidence: a) Monk Khrabr: “Slavs, filth (pagans) exist with the curses and cuts of chtyakhu and gatahu.” b) Easter Chronicle (ed. Niebur. p. 45): “peoples who have their own writings - Scythians, Sarmatians” and so on; c) Constantine Porphyrogenitus (De adm. imperio, p. 31) says that the Croats, accepting Christianity, confirmed with their own signatures an oath not to fight with Greek and Roman Christians; d) The court of Lyubusha speaks about the boards of truth. e) Ibn-Fotslan shows the Slavs inscriptions on grave pillars, Ibn-el-Nedim shows evidence carved on wood, Massudi shows inscriptions on stones. In the verb, the signs f and ь are taken from the Cyrillic alphabet and the following. the former was formed under the influence of the latter. Safarik thought so too, although he later changed his thoughts twice. Izv. acad. I, 374–76; II, 300–304. The inconveniences of the verb, the ambiguity of its letters, indicated by Sreznevsky in Izv. archaeogr. total 1, 360–361 also indicate its formation from folk cuttings. since it retained the ancient folk signs, this alone was the reason why the verb, despite the confusing meaning of the letters and their ugliness, was retained by the Slavs for so long. – As for the opinion that Glagolitic was invented by the Bogomils (Palauzova Century of Simeon p. 130), this opinion is not only not confirmed by any historical evidence, but it is also contradicted by the fact that the Gospels, interpretations of the prophets, liturgical Orthodox books were written in Glagolitic letters, and not a single Bogomil work written in Glagolitic is visible. Vita s. Clementis § 24–27. G. Palauzov wrote: “Clement remained in the rank of Bishop of Velichsk for almost 28 years.” No, if he was consecrated in 896, he was a bishop for 20 years. Grigorovich Putesh. pp. 116, 119, 129. Brief life: “having passed into a blessed life, he left here in (Ohrid) the holy tomb, a priceless treasure.... Every day various diseases are healed here; St. The monastery became a physician’s office for all those who come to the coffin.” The legal day of remembrance of St. Clement - July 27; but on some occasions he visited on other days. See Devotee of St. mountains page 336. Life of St. Nahum, in Greek. language taken from the Moskhopol edition of 1742, printed. from Russian translation into Russian. demon 1859 II, 136–144. It consists almost entirely of extracts from Clement’s Life; says very little about Nahum himself. This is how Medvedev read in his list of Konstantin’s conversations (table of contents of books § 128). The synodal list says: “I am convinced that the formerly faithful erased people will change from the Greek language to the Slovenian language” (Description of the Synod. RKP. No. 163). This means that it was not Nahum alone who convinced Constantine. Grigorovich Putesh. pp. 127–130. Grigorovich pp. 112, 116, 151. In 1634, the abbot of the monastery of St. came to Moscow for alms. Naum with a letter signed by all the archpastors of the Bulgarian-Serbian Church. Relations with the East 2: 158–162, 51–55.