Примечания

1 Monuments of literature of Ancient Rus'. Second half of the 15th century. M., 1982. S. 258–267; Nicol D. M. The Immortal Emperor: the Life and Legend of Constantine Palaiologos, Last Emperor of the Romans. Cambridge, 1992; Pitsakis C. G. D e la fin des Temps k la Continuit6 imperial: Constructions id6ologiques post‑byzantines an sain du partiarcat de Constantinople. In: Le Partiarcat oecumenique de Constantinople aux XIV-XVI siecles: Rupture et Continuite. Actes du collogue internationale. Rome 5–6-7 December 2005. Paris, 2007. P. 223. In Byzantine literature, legends about the emperor were one of the favorite topics: Veselovsky A. N. About torture in the history of Christian legend. The Legend of the Last Emperor // Journal of the Ministry of Public Education (hereinafter referred to as JMNP). 1875. Part 178, 179. 2 The story is contained in Kurbsky’s preface to the “New Margarit” - a collection of “Words” by John Chrysostom: Kurbskij A. M. Novij Margarit: Historisch‑kritische Ausgabe auf der Grundlage der Wolfenbilttler Handschrift. Hrsg. von I. Auerbach. Giessen, 1976. Bd. 1. Lfg. 1. S. 4–5. The translation was completed approx. 1572 by Kurbsky and assistants in his literary circle and book center in Milyanovichi, for more details see: Kalugin V.V. Andrei Kurbsky and Ivan the Terrible (Theoretical views and literary technique of the ancient Russian writer). M., 1998. P. 32. 5 Kurbsky supplemented this fragment of the story with his own reasoning about the reasons in the form of an extensive gloss in the margins of the manuscript “On the books of our Eastern teachers”: “The “Western kings” and the pope himself asked for books for correspondence from the “Greek kings and patriarchs,” offering a high price, at a gold chervonets per sheet, and some say “according to the crown,” which costs three chervonets, but did not receive the books “because ancient quarrel" (that is, quarrel) and "much envy." Kurbsky expresses his own opinion, hinting at disagreements between the "Latins" and the Orthodox on dogmatic issues during the anti-Latin polemic. 4 The name is given erroneously; the patriarch was Gennady Scholarius from 1454. The same error occurs in other monuments of that time, for example in the works of I. S. Peresvetov. 5 Mathauzerova S. Old Russian theories of the art of words. Prague, 1976. P. 28; about the tradition of “translation of the book” see: Florya B.P., Turilov A.A., Ivanov S.A. From the fate of the Cyril and Methodius tradition after Cyril and Methodius. St. Petersburg, 2005. 6 Another version is set out in the preface to another translation by A. M. Kurbsky, and also with reference to the story of Maxim the Greek, but with a clear polemical orientation against the Latins; It turns out that the Latins, having translated the books, burned the Greek originals: Popov A. Description of manuscripts and catalog of books of church printing in the library of A. I. Khludov. M., 1872. P. 118; Die Dogmatik des Johannes von Damaskus in der Ubersetzung des Filrsten Andrej M. Kurbskij (1528–1583). Hrsg. von J. Besters-Dilger unter Mitarbeit von E. Weiher, F. Keller H. Miklas. Freiburg, 1995. The study of these versions is beyond the scope of our biography, since we do not know whether both of them belong to Maxim the Greek himself or whether the revision was carried out by Kurbsky for the sake of the polemics that were conducted by the Orthodox circles of the Grand Duchy of Lithuania during the preparation and implementation of the Union of Brest. We will return to this issue in the final part of the book, as well as to other stories of Maxim the Greek, known in the retelling of Kurbsky (the story of Gennady Scholaria, also reflected in Peresvetov). These stories also passed into Old Believer bookishness and became a kind of wandering plot. 7 See chap. first, approx. 5. 8 Rev. Maxim Grek. Essays. M., 2008. T. I. P. 153. 9 Sinitsyna N.V. From the testimony of St. Maxim the Greek. M., 2006. pp. 77–81. Chapter One THE GREEK CITY OF ARTA 1 RSL. F. 173.1, MDA, No. 153. For descriptions of the manuscript, see: Leonid. Information about Slavic manuscripts received from the book depositories of the Trinity St. Sergius Lavra to the library of the Trinity Theological Seminary in 1747, and now located in the library of the Moscow Theological Academy. Vol. 2. M., 1887. P. 232–233; Sinitsyna N.V. Maksim Greek in Russia. M., 1977. P. 227. For photo reproductions of the recording, see: Ivanov A. Ya. Literary heritage of Maxim the Greek. Characteristics, attributions, bibliography. L., 1969. P. 25. 2 Sinitsyna N.V. From the testimony of St. Maxim the Greek. M., 2006. pp. 78–79, 85. 3 The date was proposed in 1915 based on a comparison of references in Russian works: Ikonnikov V.S. Maxim the Greek and his time. Kyiv, 1915. P. 81. In 1943 it was accepted and confirmed (also based on indirect data): Denissoff E. Maxime le Grec et l'Occident. Contribution h l'histoire de la pens6e religieuse et philosophique de Michel Trivolis. Paris; Louvain, 1943, pp. 138–139. 4 Sinitsyna N.V. Legends... P. 89. 5 Bushkovich P. Maxim the Greek - poet - “Hyperborean” // Proceedings of the Department of Old Russian Literature (Pushkin House) of the Russian Academy of Sciences (hereinafter referred to as TODL). T. 47. St. Petersburg, 1993. P. 228, 240; For critical comments on the publication of P. Bushkovich and the new edition of the Greek text, see: Sevcenko I. On the Greek Poetik Output of Maksim Grek // Cyrillomethodianum. Byzantinoslavica LV1II (1997). P. 40–41; Fonkich B.L. Greek letters from Soviet repositories // Thessalonique, 1987, XI. R. 20–21; Losev A. F. Antique mythology in its historical development. M., 1957. P. 402. 6 Ptolemy. Geography. V.9.13; Strabo. Geography. VII. III. 1; For more details, see: Kudryavtsev O. F. Notes. In the book: Russia in the first half of the 16th century: a view from Europe. M., 1997. P. 119; about the copying of Strabo's manuscript, see chap. second century, ed., approx. 25. In the same 1518, when Maxim the Greek arrived in Moscow, the imperial ambassadors S. Herberstein and F. da Collo, who were also there, were looking for information about the Riphean and Hyperborean mountains, which were of great interest to European science of that time. They identified them with the Urals, arguing with Mekhovsky, who denied their existence. According to Francesco da Collo, many rivers originate from the Riphean Mountains, including the Volga, which “cannot flow into the Caspian Sea”; “it flows first to the West, then to the East, and then to the South”; he discussed the etymology of the vocabula "Rifeo", which in Greek means "stormy", and "boreo" - the strongest of the winds that blows in these parts, and the said mountains received their name from this. Hyperboreans are born from the cliffs and rocks of Norway and Sweden and rush into the Arctic Ocean, following the land of the named Prince of Moscow, following in the Ugra region, which extends all the way to the Arctic Ocean (pp. 63–65). See: Herberstein S. Notes on Muscovy. M., 1988. S. 138, 161, 327 (note 423); Italian in Russia of the 16th century. Francesco da Collo. Report on Muscovy. M., 1996. pp. 16–18. For Maxim the Greek, the “Hyperboreans” remained, of course, a legend. 7 Granstrem E.E. Why Metropolitan Kliment Smolyatich was called “philosopher” // TODRL. M.; L., 1970. T. 25. pp. 24–25. 8 Sinitsyna N.V. From the testimony of St. Maxim the Greek. M., 2006. P. 76. 12 Rzhiga V.F. Unpublished works of Maxim the Greek // Byzantinoslavica. Prague, 1935–1936. T.VI. S. 99, 101. 13 DenissoffE. Maxime le Grec et l'Occident. P. 81–90. 14 Works of Prince Kurbsky. T. 1. Original essays. Ed. G. 3. Kuntsevich // RIB. St. Petersburg, 1914. T. 31. P. 476. 15 Rev. Maxim Grek. Essays. T. 1. pp. 84–85. “Fonkich B.L. New autograph of Maxim the Greek. In the book: Fonkich B. L. Greek manuscripts and documents in Russia in the XIV - early XVI-11 centuries. M., 2003. S. 74–79; him. Russian autograph of Maxim the Greek. Right there. pp. 80–84. 20 Amphilochius, archim. Paleographic description of Greek manuscripts of the 15th–17th centuries. certain years. M., 1880. 21 See chap. second, approx. 25. 22 DenissoffE. Op. cit. P. 84–86. 1 Works by Rev. Maxim the Greek. Kazan, 1862. Part 3. P. 114; for the Italian translation (“Narrazione terribile e memorabile del monaco Massimo il Greco e sul perfetto stile di vita monastico”), see the appendix to the article: Sinitsyna N. V. M assimo il Greco, Firenze, Savonarola. In: Giorgio la Pira et la Russia. Firenze-Milano, 2005, pp. 265–304. 2 Rev. Maxim Grek. Essays. M„ 2008. T. 1. pp. 288–289, 177. 4 Kazakova N. A. “The Origin” of Abraham of Suzdal (Lists and editions) // TODRL. T. XXXIII. L., 1979. pp. 55–66. 5 Ikonnikov V.S. Maksim The Greek and his time. Kyiv, 1915. P. 114–115; Garin E. Problems of the Italian Renaissance. Selected works. M., 1986. S. 261, 267–269, 274; Shastel A. Art and humanism in Florence during the time of Lorenzo the Magnificent / Trans. from fr. A. I. Zubkova. St. Petersburg, 2001. 6 Kudryavtsev O. F. Florentine Platonov Academy. Essay on the spiritual life of Renaissance Italy. M., 2008. P. 261; DenissoffE. Maxime le Grec et l'Occident. P. 249. Kudryavtsev O. F. Florentine Platonov Academy. pp. 130–131, 226, 234; Bragina L. M. Ethical views of the Italian humanist Cristoforo Landino (based on his treatise “Disputes in Camaldoli”) // Bulletin of Moscow State University. Ser. IX. No. 5. pp. 48–65. 8 Kudryavtsev O. F. Florentine Platonov Academy. pp. 67, 144–145. 9 Reproduction of the fresco from Santa Maria Novella, see: Kudryavtsev O. F. U Kaz. op. (binding); Cammelli G. Demetrio Calcondila. Florence. 1954. P. 56; Kudryavtsev O. F. Florentine Platonov Academy. P. 123. 10 Gorfunkel A. Kh. “Dispute” by Raphael. In the book: Raphael and his time. M., 1986. pp. 70–71. "Geanakoplos D. Greek Scholars in Venice. Studies in Dissemination of Greek Learning from Byzantium to Wfestern Europe. Cambridge, Mass, 1962. P. 171. 12 About John Laskaris, see: Knos V. Un ambassadeur de l'hellenisme – Janus Laskaris et la tradition greco-byzantine dans l'humanisme francais. Uppsala Paris, 1945. 13 For more details, see: Garin E. Byzantine and Italian Platonists of the Quattrocento. In the book: Garen E. Problems of the Italian Renaissance. pp. 149–172. 14 Geanakoplos D. Greek Scholars. P. 130. 15 Knos V. L'histoire de la litterature neo-grecque. La pferiode jusgúen 1821. Uppsala, 1962. P. 297. 16 Wilson N. From Byzantium to Italy. Greek Studies in the Italian Renaissance. London, 1992. P. 95. 18 Ibid. P. 98–100; Rev. Maxim Grek. Essays. T. 1. P. 321. “Malchukova T. G. L literary criticism in the epigram / Ancient Greek literary criticism. M., 1975. S. 319, 327–329; Greek epigram. M., 1960; Laskaris G. Epigrammi greci. A cura di A. Meschini (Universtia di Padova, Studi byzantini e neogreci, 9). Padova, 1976. 20 Wilson N. From Byzantium to Italy. P. 98. 22 Bulanin D. M. Translations and messages of Maxim the Greek. Unpublished texts. L., 1987. S. 18–19; him. Sources of ancient reminiscences in the works of Maxim the Greek // TODRL. T. 33. L., 1979. P. 67–79. For the Greek text see: Anthologia graeca. Ed. N. Beckby. Milnchen, 1958. Vol. II. S. 54. 23 Wilson N. From Byzantium to Italy. P. 99. 24 Bulanin D. M. Translations and messages. pp. 128–190. 25 Camillscheg E., Harlfinger D., Hunger N. Repertorium der griechischen Kopisten 800–1600. 1 Teil. Handschriften aus Bibliotheken Grossbritaniens. Wien, 1981, no. 287; 2 Teil. Handschriften aus Bibliotheken Frenkreichs. Wien, 1989; 3. Teil. Handschriften aus Bibliotheken Roms mit dem Vatikan. Wien, 1997, no. 469; Harlfinger D. Codices Cremonenses Graeci. Eine Kurze Neusichtung anlSsslich des V Colloquio Internazionale di Paleografia greca. Cremona. 4–10 Ottobre 1998. S. 1–14. 26 Philippe de Commines. Memoirs. M., 1986. pp. 303–304, 460 (commentary by Yu. P. Malinina); Skazkin S.D. And the Talyan wars. In the book: Skazkin S.D. And from the history of the socio-political and spiritual life of Western Europe in the Middle Ages. Materials of scientific heritage. M., 1981. pp. 159–161. 27 Pearling P. Russia and the Papal Throne. M., 1912. Book. 1. 28 Brevia Romanorum Pontificum ad Poloniam spectantia. Collegit et edit H. D. Wojtyska, 1986. \Y. I.P. 35. 29 Complete collection of Russian chronicles (hereinafter referred to as PSRL). M., 2001. T. VI. Vol. 1. P. 291; right there. M„ 2000. T. XII. P. 200. 30 Wilson N. From Byzantium to Italy. P. 100. 31 DenissoffE. Maxime le Grec. P. 92, 170–172. 33 Wilson N. From Byzantium to Italy. P. 127–128. The letter was included by Aldus in one of his publications (1502). 34 Bulanin D. M. Translations and messages. P. 17; Renouard A. Annales de rimprimerie des Aide, ou histoire des trois Manuce et de leurs Editions. 3 6d. Paris, 1834. P. 5–7. 35 Ikonnikov V.S. Maksim Greek. P. 283; Bulanin D. M. Translations and messages. pp. 24–25; Nakhov I.M. T the tradition of allegorism and the “Painting” of Kebes of Thebes / Tradition in the history of culture. M., 1978. S. 61–78; Kebes. Picture. St. Petersburg, 1888 (translated by A. Alekseev). 36 Bulanin D. M. Translations and messages. P. 24. Approx. 54. 37 Ikonnikov V.S. Maksim The Greek and his time. P. 111; Veselovsky A. N. From the beginning. III, 345. 38 Rev. Maxim Grek. Essays. T. 1. pp. 362–363. 39 Ikonnikov V.S. Maksim Greek. pp. 113–114; Denissoff E. Maxime 1е Grec. R. 79; Zabugin V.N. Yuri Pomponius Let. Historical research. St. Petersburg, 1914. P. 16. 40 Ikonnikov V.S. Maksim Greek. pp. 92, 112; Denissoff E. Maxime le Grec. R. 176–178. 41 Cup of Hermes. Humanistic thought of the Renaissance and the Hermetic tradition / Comp., author. entry Art. and comment. O. F. Kudryavtsev. M., 1996. pp. 273–285. 42 Denissoff E. Maxime le Grec. P. 152. 43 Veselovsky S. N. Contradictions of the Italian Renaissance. In the book: Veselovsky S. N. Merlin and Solomon. St. Petersburg, 2001. 44 Baracchi M. Echoes of Italian literature in Muscovy in the 16th century (Comparison of the “Lay” of Maxim the Greek with the motives and artistic techniques of the “Divine Comedy”). In the book: Russia and Italy. M„ 1993. P. 62. 45 Rev. Maxim Grek. Creations. Holy 1st Sergeev Lavra, 1996. Part 2. pp. 134–190, 276–293 (“Words” XII, XIII, XXII). 46 Works by Rev. Maxim the Greek. T. 1. pp. 171–198, fragment about “Italian schools” see: p. 181–184. For more information about the context of the essay, see Chapter. fourth, section “Controversy” in the present. ed. 47 Rules of the Holy Ecumenical Councils with interpretations. M., 2000. P. 616. 48 Sinitsyna N.V. From the history of polemics against the Latins in the 16th century. (on the dating and attribution of some of the works of Maxim the Greek // Domestic History. 2002. No. 6. P. 130–141; Joviy Pavel. Book about the embassy of Vasily, the Grand Duke of Moscow, to Pope Clement VII. Russia in the first half of the 16th century: a view from Europe / Compiled, author of introductory articles. O. F. Kudryavtsev. M., 1997. pp. 258, 261. 49 For more details, see: Voskoboynikov O. S., Popov I. N. Artes liberates 11 Orthodox encyclopedia. M., 2001. T. III. pp. 468–469; Mayorov G. G. Formation of medieval philosophy. Latin patristics. M., 1979. S. 354–355; Gorfunkel A. X. From “The Triumph of Thomas” to the “School of Athens” (philosophical problems of Renaissance culture). In the book: History of philosophy and cultural issues. M., 1975. P. 132. 50 Ikonnikov V.S. Maksim The Greek and his time. P. 92. 51 Renan E. Averroes and Averroism. Kyiv, 1903. P. 202; cit. by: Sokolov V.V. About the outlines of the philosophy of the Renaissance. M., 1962. P. 34. 52 Kudryavtsev O. F. Florentine Platonov Academy. P. 67; Cup of Hermes. pp. 178–224. "Dante Alighieri. Divine Comedy. M., 1961. S. 78–82, 653. 1. Rev. Maxim Grek. Essays. T. 1. pp. 200–201. The tendency to connect the anti-Latin polemic with the problem of apodictic (demonstrative, or proving) syllogism existed in Byzantium already in the first half of the 14th century, during the period of confrontation between Barlaam of Calabria and Gregory Palamas. Maxim the Greek, almost 200 years later, revived this method and connected his arguments with what he himself observed in the Italian environment. 2. Rev. Maxim Grek. Essays. T. 1. P. 359–372; quoted fragment: pp. 362–364. 3. For more details, see: Sinitsyna N.V. Third Rome. Origins and evolution of the Russian medieval concept (XV-XVI centuries). M., 1998. S. 175–178; Niccoli O. Profeti e popolo nell Italia del Rinascimento. Roma, Ban, 1987, pp. 185–196, 249. "DenissoffE. Maxime le Grec. P. 253. 58 GorfunkelA. X. From “The Triumph of Thomas” to “The School of Athens.” P. 136, 139 (the author refers to the work: Garin E. L'et&nuova. Napoli, 1969. P. 147–152). 59 Valla L. About true and false good. About free will. M., 1989. pp. 292–293. 60 Erasmus of Rotterdam. A word of praise for Stupidity. M., 1991. pp. 109–113. 61 Publication of a letter: Thomas More to Martin Dorp. – In the book: Thomas More. 1478–1978. Communist ideals and cultural history. M., 1981. P. 326–371 (special. 338, 340). 62 Osinovsky I. N. Thomas More in the history of Renaissance humanism. In the book: Thomas More. 1478–1978. Communist ideals and cultural history. M., 1981. S. 19, 29–31; Fleisher M. Radical Reform and Political Persuasion in the Life and Writings of Thomas More. Genfeve, 1973, pp. 104–108, 151, 171. 63 Gorfunkel A. X. “New Philosophy of the Universe” by Francesco Patrizi. In the book: Problems of culture of the Italian Renaissance. L., 1979. pp. 42–46 (section “Around the Peripatetic discussions”); Bruno D. Dialogues. M., 1949. P. 225. 64 Rev. Maxim Grek. Essays. T. 1. P. 250. 65 Cataldi Palau A. La vita di Marco Musuro alia luce di documenti e mano- scritti / Italia medioevale e umanistica. Roma‑Padova, XLV (2004). P. 312–313, 343–345; Manussacas M. I. L a comuniti greca di Venezia e gli arcivescovi di Filadelfia. In: La Chiesa greca in Italia dall VIII al XVI secolo atti del Convegno storico interecclesiale. Bari, 30 apr. –4 magg. 1969. Padova, 1972–1973. \bl. 20. P. 45–78 (Italia Sacra, 20–22); Imhaus B. Le minoranze orientali a\fenezia 1300–1510. Roma, 1997, pp. 288–302. After the union of the Churches, proclaimed at the Council of Florence (1439), Orthodox Greeks were able to attend masses served by Uniate priests of the Catholic churches; As for the jurisdiction of the Greek community, it recognized the Patriarch of Constantinople as the head of its Church, but the opinions of scholars differed as to whether it was the ecumenical or the Latin patriarch. 66 A large section is devoted to ancient reminiscences in the work of Maxim the Greek in the already mentioned work: Bulanin D. M. Translations and messages of Maxim the Greek. pp. 13–29. 67 Quoted. by: Kudryavtsev O.F. “Die, Florence, Judas”: Renaissance Italy in the perception of Russian culture // New and recent history. 2004. No. 5. pp. 214–222. The title of the article is a line from a poem by A. Blok, perhaps influenced by Romain Rolland’s drama “Savonarola” (1896), in which Michelangelo, in the glow of the fire on which Savonarola is being burned, curses Florence: “Die, Italy! Die, world! Lord, free me from the nightmare of life!” - cit. from: Tahoe-Godi M. A. R omen Rolland and Dante Alighieri / Dante readings-1982. M., 1982. P. 190. 68 Gudziy N.K. Maxim the Greek and his attitude to the era of the Italian Renaissance // Kyiv University News. 1911. No. 7. 69 "Rev. Maxim Grek. Essays. T. 1. P. 313. 70 The exact date of creation of “The Terrible and Memorable Tale” is unknown; it is included in the second collection of selected works of Maximus the Greek of 73 chapters as the 72nd chapter. Based on the totality of indirect evidence, it can be dated back to the late 1540s or even the early 1550s. 71 Villari P. Girolamo Savonarola and his time. M., 2002; Xopcm X. Savonarola. The Heretic of San Marco. M., 1982, etc. 72 The author of the Memoirs interpreted the words of the prophet-preacher as a prediction about the death of the Dauphin, the heir to the throne. Dauphin Karl-Orland died on December 6, 1495. 73 Commin F. de. Memoirs. pp. 319, 460. 74 Villari P. Niccolo Machiavelli and his time. St. Petersburg, 1914. P. 233; Machiavelli N. The Prince and Discourses on the First Decade of Titus Livy. St. Petersburg, 1869. P. 172; Rutenburg V. I. Life and creativity of Niccolo Machiavelli. – In the book: Machiavelli N. History of Florence. M., 1987. P. 354. 75 Yusim M. A. M Achiavelli and Luther. Christian morality and the state. In the book: Culture of the Renaissance and the Reformation. L., 1981. pp. 69–70. 76 The content of the “Tale” was presented with slight abbreviations and with an element of retelling, close to the text, using a translation made in the Trinity-Sergius Lavra in 1909–1911 (Venerable Maxim the Greek. Creations. Reprint edition in three parts. Holy Trinity Sergius Lavra, 1996. Part 3. P. 116–135). 77 Denissoff E. Maxime le Dree et l'Occident. P. 250. 78 Ikonnikov V.S. Maksim The Greek and his time. P. 107. 79 Prokofieva N.D. B runo Carthusian / Orthodox Encyclopedia. M., 2003. T. VI. P. 275. It can be added that one of the main works of Saint Bruno (“Commentary on the Psalms of David”) was translated in Novgorod in 1535 by Dimitri Gerasimov at the request of the Novgorod Archbishop Macarius, the future metropolitan, who included this Explanatory Psalter in the Great Menaions of Chetya. This Explanatory Psalter was quite widespread in Russian manuscript literature. 80 Ikonnikov V.S. Maksim The Greek and his time. P. 103, approx. 3. 81 Rev. Maxim Grek. Essays. Part 1. pp. 86–87. 83 Denissoff E. Maxime le Grec. P. 92–94. The author refers to a letter from Antonio Urceo Codro dated April 15, 1498 about the possibility of inviting a young Lacedaemonian named Michael to Bologna, in whom he sees Michael Maximus. The letter is curious because the author drew attention to a detail of Mikhail’s appearance, saying about him: “a young man with a long neck.” Denisov is inclined to see in this a hint of some character traits - for example, curiosity. 84 Kasatkin A. A. Niccolo Machiavelli as a language theorist / Problems of culture of the Italian Renaissance. L., 1979. P. 86. 86 [Lotman Yu., Uspensky B.] Disputes about language at the beginning of the 19th century. as a fact of Russian culture (“An Incident in the Kingdom of Shadows, or the Fate of the Russian Language” - an unknown work by Semyon Bobrov) // Scientific notes of Tartu State University. Vol. 358 (Works on Russian and Slavic philology. XXIV. Literary studies). Tartu, 1975. pp. 168–322. 87 Zinovy ​​Otensky. The truth is a testimony to those who asked about the new teaching. Kazan, 1863. 88 Geanakoplos D. Y. G reec Scholars in Vfenice. P. 123. 89 Rev. Maxim Grek. Essays. Part 1. P. 93. 91 DenissoffE. Maxime le Grec. P. 217–219. 93 Belloni S. Lettere greche inedite di Marco Musuro // Aevum 2002. LXXVI. P. 649–654. 94 Rev. Maxim Grek. Essays. Part 1. pp. 93–95. 95 Denissoff E. Maxime le Grec. P. 222. 96 Rev. Maxim Grek. Essays. T. 1. pp. 288–291. 98 DenissoffE. Maxime le Grec. P. 228–229, 232, 246, 248. 99 Rev. Maxim Grek. Essays. T. 1. P. 99; Denissoff E. Maxime le Grec. P. 90. 103 Denissoff E. L'influence de Savonarola sur l'eglise russe exliquee par un Ms. inconnu du couvent de S. – Marc and Florence // Scriptorium. Bruxelles, 1948. T. II, fasc. 2. P. 253–256; Kashtanov S. M. Works of I. Denisov about Maxim the Greek and his biographers // Byzantine temporary book. M., 1958. T. 14. pp. 282–295. 104 Cataldi Patau A. La vita di Marco Musuro alia luce di documenti e mano-scritti // Italia medioevale e umanistica. XLV (2004). Roma-Padova. P. 318; Geanakoplos J. Greek Scholars in Venice. P. 132; Researchers have questioned whether this position included the task of overseeing only the Greek editions of Aldus Manutius or all Greek books published in Venice, separating this task from other types of censorship in Venice. 105 Denissoff E. Maxime le Grec. P. 250. 106 Gherardi A. Nuovi documenti e studi intorno a Girolamo Savonarola. Firenze, 1887, pp. 334–335. No. 28; Valerio F. Domenico da Paradiso, profezia e politica in una mistica del Rinashimento. Spoleto, 1992. P. 23. 107 DenissoffE. Maxime le Grec. P. 265. 108 Wilson N. G. From Byzantium to Italy. P. 129–130. 112 See note above. 35. Maxim the Greek often mentions the wheel of happiness as a symbol of changeable fortune. 113 Rev. Maxim Grek. Essays. Part 1. pp. 345–347, 488–490. 114 KlibanovA. I. Spiritual culture of medieval Rus'. M., 1994. pp. 165–188. 115 Denissoff E. Maxime le Grec. P. 269. 116 Works by Rev. Maxim the Greek. Kazan, 1860. Part 2. P. 377; Ikonnikov V.S. Maksim Greek. P. 140. 117 Works by Rev. Maxim the Greek. Kazan, 1859. Part 1, pp. 23–39. 1.8 See Ch. third, approx. 17–19. 119 Judgment lists of Maxim the Greek and Isaac the Dog / Ed. preparation N. N. Pokrovsky; edited by S. O. Schmidt. P. 114. 120 Geanacoplos J. Greek Scholars. P. 128–130. 121 Skazkin S.D. And the Talyan wars. pp. 162–163. Chapter Three HOLY MOUNT ATHOS 1 Obolensky D. Byzantine Commonwealth of Nations. Six Byzantine portraits. M., 1998. P. 547. 2 Ikonnikov V.S. Maksim The Greek and his time. It contains a lot of information about the book treasures of Athos, in particular Vatopedi, preserved at the end of the 19th - beginning of the 20th centuries, and an extensive literature is indicated. 3 Rev. Maxim Grek. Essays. M., 2008. T. 1. P. 119–132. 6 “Double-blooded - having two dwellings or floors” (Dyachenko G. Complete Church Slavonic Dictionary. M., 1993. P. 138). 7 Rev. Maxim Grek. Essays. T. 1. P. 108–109; Fonkich B.L. D ve paleographic notes for the publication of acts of Kastamonite. – In the book: Fonkich B.L. Greek manuscripts and documents in Russia in the XIV – early XVIII centuries. M„ 2003. pp. 71–73. 8 Denissoff E. Maxime le Grec et l'Occident. P. 99–100; Rev. Maxim Grek. Essays. T. 1. P. 83. 16 For previous connections at the beginning of the 16th century, see: Russia and the Greek World. pp. 131–136, 142–149, 153 (No. 4–6, 15, 17, 18, 23–29, 35). 17 Ibid. pp. 153–158 (No. 36–40). “Right there. P. 307; Collection of the Russian Historical Society. St. Petersburg, 1895. T. 95. P. 370, 427, 438, 441. 1. PSRL. M. 2000. T. XIII. P. 28; M., 2001. T. VIII. P. 263 (with the laconic title “On the Metropolitan”); M., 2001. T. 6. Issue 2. P. 413 (here there is a mechanical accidental omission of one line with the name of Maxim). 2. Judgment lists of Maxim the Greek and Isaac the Dog / Ed. preparation N. N. Pokrovsky; edited by S. O. Schmidt. pp. 118–119. Here are recorded the testimony of “witnesses” during one of the interrogations, Maksimov’s cell attendant Afanasy, Serbian Fedor and Arseny, they conveyed the words of the accused regarding the practice of installing Russian metropolitans; Among other things, he allegedly said that when receiving Metropolitan Gregory, the Grand Duke did not accept the patriarchal blessing “and did not do him any honor. And the Metropolitan did not meet him with the icons, except when he came to him, and the Metropolitan blessed him over the threshold.” Later, during the confrontation, they did not return to this episode; in any case, there are no records on this matter. This was probably too sensitive a topic that concerned the persons of the Grand Duke and the Metropolitan. 3. Russia and the Greek world in the 16th century. T. 1. M., 2004. pp. 124–131, 334–340. 4. Georgievsky G. Holiday services and church celebrations in old Moscow. M., 1995. P. 409. 5. PSRL. T. XIII. P. 29. 9 Monuments of diplomatic relations between ancient Russia and foreign powers. T. 1. Monuments of diplomatic relations with the Roman Empire. St. Petersburg, 1851. T. I. S. 366–388 (hereinafter referred to as PDS); Shmurlo E. F. R im and Moscow. The beginning of relations between the Moscow state and the papal throne (1462–1528) // Notes of the Russian Historical Society in Prague. Book 3. Prague, Czech; Narva, 1937 (P. 91–136). pp. 106–107. 9 Francesco da Collo. Trattamento di Pace… Padoa, 1603. P. 2, 8, 10. 10 "Geremek B. La notion d'Europe et la prise de conscience éigoroépe au bas Moyen Age //La Pologne au XVe Congr£s International des Sciences Historiques k Bucarest. 11 Etudes sur l'histoire de la culture de l'Europe centrale-orientale. Wroclaw, Warszawa, Krak6w, Gdarisk, 1980. P. 70, 71. 12 PDS. T. I. P. 376–377. 13 For more details, see: Sinitsyna N.V. Third Rome. Origins and evolution of the Russian medieval concept. M., 1998. 14 PDS. T.I.S. 411, 417–419, 425. 15 Albert Kampensky. About Muscovy. – In the book: Russia in the first half of the 16th century: a view from Europe. M., 1997. pp. 114–115. 16 Collection of the Russian Historical Society. T. 53. P. 79. 17 Grigorovich I. Correspondence of popes with Russian sovereigns in the 16th century. St. Petersburg, 1834. pp. 97–99; Shmurlo E. F. R im and Moscow. pp. 107–108. 20 Macarius (Bulgakov), Met. History of the Russian Church. M., 1996. Book. 4. Part 1. P. 344. 21 Sinitsyna N.V. From the testimony of St. Maxim the Greek. M., 2006. P. 74. 22 Gorsky A. V. Maksim Greek Svyatogorets. – In the book: Additions to the edition of the Works of the Holy Fathers. T. 18. M., 1853. P. 190; Goleizovsky N.K. Two episodes from the activities of Novgorod Archbishop Gennady // Byzantine temporary book. M., 1980. pp. 125–140. 23 Podobedova O. I. Moscow school of painting under Ivan IV. Works in the Moscow Kremlin from the 40s to the 70s of the 16th century. M., 1972. P. 13–18, etc. 24 Sinitsyna N.V. Third Rome. Origins and evolution of the Russian medieval concept. XV-XVI centuries M., 1977. pp. 174–182. 25 Acts collected in libraries and archives of the Russian Empire by the Archaeographic Expedition of the Emperor. Academy of Sciences. St. Petersburg, 1836. T. 1. pp. 141–145. No. 172. 26 Rev. Maxim Grek. Essays. M., 2008. T. 1. P. 119, 123; Serebryansky N.I. Essays on the history of monastic life in the Pskov land // Readings in the Society of Russian History and Antiquities. 1908. Book. IV Dept. III. P. 508. 27 Messages of Joseph Volotsky / Prep. text by A. A. Zimin, Y. S. Lurie. M.; L„ 1959. P. 366–369. 29 Ibid. pp. 322–326. The controversy over the Council of 1503, the fact of the participation of Nil Sorsky in it, etc., escalated in 1977, when participants in the seminar of Prof. E. Keenan questioned their reliability and authenticity (The Council of 1503: Source Studies and Questions of Ecclesiastical Landowning in sixteenth‑Century Muscovy. Ed. by E. L. Keenan and D. G. Ostrowski. Cambridge. Mass. 1977); Pliguzov A.I. Polemics in the Russian Church in the first third of the 16th century. M., 2002. pp. 330–386. For preliminary objections, see: Sinitsyna N.V. Controversial issues in the history of non-covetousness, or On the logic of historical evidence // Controversial issues in Russian history of the 11th-18th centuries: Theses of reports. and message I Readings dedicated to the memory of A. A. Zimin. M., 1990. S. 250–254; Skrynnikov R. G. Covetous people and Josephites at the Council of 1503 - In the book: Medieval Orthodoxy: From parish to patriarchy. Volgograd, 1997; Sinitsyna N.V. Types of monasteries in Russia and the Russian ascetic ideal (XV-XVI centuries). – In the book: Monasticism and monasteries in Russia. XI-XX centuries. Historical essays. M., 2002. pp. 139–140. 30 Frolov A. A. On the confiscation of the estates of the Novgorod ruler and monasteries in the last quarter of the 15th century. // Ancient Rus': Questions of medieval studies. 2004. No. 4(18). pp. 54–62. 31 Kashtanov S. M. Social and political history of Russia at the end of the 15th - first half of the 16th century. M., 1967. pp. 239–274. 32 Borovkova-Maikova M. S. N. Ila Sorskogo Tradition and Charter. St. Petersburg, 1912; Sinitsyna N.V. Types of monasteries in Russia and the Russian ascetic ideal (XV-XVI centuries). – In the book: Monasticism and monasteries in Russia. XI-XX centuries. Historical essays. M., 2002. S. 128–137; Romanenko E. V. N. Il Sorsky and the traditions of Russian monasticism. 33 Rev. Maxim Grek. Essays. T. 1. P. 407, 412, 512–516, 527–530, 539. 34 Ibid. pp. 151 – 152; The translation of Maxim the Greek differs from the ancient Slavic translation as part of the Helmsman (Beneshevich V.N. D Revneslavyanskaya Helmsman of the XIV titles without interpretations. St. Petersburg, 1906. P. 739–740), from the translation in Stoglav (Emchenko E. B. S toglav. Research and text. M., 2000. P. 352, 383–384; Russian legislation. In 9 vols. M., 1985. T. 2. P. 336), from the translation (unpublished) in the Kormchay special edition intended for the Grand Duke, where it is placed at the very beginning in the form of an independent article (Vladimir-Suzdal Museum-Reserve, No. B-5636/399). 35 Violations of the norm, including the gross ones, did not cancel the very ideal of the symphony, they were recognized as a sin requiring repentance (for some examples, see: Sinitsyna N.V. Symphony of the Priesthood and the Kingdom // Historical Bulletin. M., Voronezh, 2000. No. 5-6 (9-10). P. 64-69. 36 Rev. Maxim Grek. Essays. T. 1. P. 166. 37 PSRL. M., 2000. T. XIII. pp. 37–41. 38 Rev. Maxim Grek. Essays. T. 1. P. 145. 40 Herberstein S. Notes on Muscovy. M., 1988. P. 173. 41 Rev. Maxim Grek. Essays. T. 1. P. 418, 430–431. 42 Rzhiga V.F. B. Oyarin-Westerner of the 16th century. (F.I. Karpov) // Scientific notes of the Russian Association of Scientific Research Institutes of Social Sciences of the Institute of History. T. 4. M., 1929. P. 39–48. 43 Genealogical book of Russian and foreign princes and boyars... (Velvet Book). Part 2. M., 1787. P. 211. 44 Chronicle of Joasaph. M., 1957. P. 95; PSRL. M., 1963. T. 28. P. 140; for more details see: Zimin A. A. Formation of the boyar aristocracy in Russia in the second half of the 15th - first third of the 16th century. M., 1988. pp. 261–265. 45 Rank book 1475–1598. M., 1966. 46 Acts of the Russian State 1505–1526. M., 1975. S. 183–197, 236 (No. 194). The decision made by F. Karpov (“the court”) (he awarded the disputed land to the local village) was revised in 1521 in favor of the monastery village, since Karpov did not accurately define the boundary and did not name the Gorodechna river. 47 In 1524–1525, Fyodor Karpov, together with his brother Nikita Ivanovich Karpov, acted as the executors of P.V. Kindyrev, and, by his order and spiritual charter, “gave” the village of Savastyanov with its villages to the abbot of the Trinity-Sergius Monastery (Ibid. pp. 238–239. No. 236). 48 Monuments of diplomatic relations between the Moscow State and Crimea, Nogai and Turkey. T. II. 1508–1521 // Collection of the Russian Historical Society. T. 95. St. Petersburg, 1895. pp. 14–15, 17 (hereinafter referred to as Collection of RIO). 50 Ibid. pp. 96, 98–100, 105, etc. 51 Belokurov S.A. About the Ambassadorial Order. M., 1906. 52 Collection of RIO. T. 95. P. 189, 513, 661–666, etc. 53 Ibid. pp. 312, 383; Smirnov I.I. The eastern policy of Vasily III // Historical notes. T. 27. M., 1948. P. 28. On the activities of the so-called “Moscow party” in Crimea, see: Shmidt S. O. On the characteristics of Russian-Crimean relations in the second quarter of the 16th century. – In the book: International relations of Russia until the 17th century. M., 1961. pp. 366–375. 54 Russian State Archive of Ancient Acts (hereinafter referred to as RGADA), Crimean Affairs. Book 6. L. 159 vol., 359 vol. – ZbO; Book 7. L. 59 vol., 208 vol. – 209. 55 Ibid. Book 6. L. 15–15 vol. 56 Ibid. Book 6. L. 123–123 vol. 57 Ibid. L. 209–209 vol., 225 vol. – 226, 314 rpm – 315, 473 rev. 59 Ibid. L. 650 rev., 654 rev. 60 Dunaev B.I.P rep. Maxim the Greek and the Greek idea in Rus' in the 16th century. Historical research with the application of texts of diplomatic relations between Russia and Turkey. M., 1916. P. 33–92. 61 Herberstein S. Notes on Muscovy. P. 106 (the name is rendered incorrectly - Maximilian). 62 The marriage of Anna with Vasily I Dmitrievich is reported by Medovartsev’s edition of “The Tale of the Princes of Vladimir” (The Idea of ​​Rome in Moscow. Sources on the history of Russian social thought. XV-XVI centuries. Rome; M., 1989–1993. P. 30). This edition was possibly compiled in the monastery of St. Nicholas the Old with the participation of Vassian Patrikeev; his involvement in the creation of one of the components of the cycle “Tales of the Princes of Vladimir” is acceptable. 63 For more information about Vassian’s biography, see: Cherepnin L.V. Russian feudal archives. M., 1951. Part II. pp. 306–308; Kazakova N. A. In Assian Patrikeev. pp. 36–77. 64 PSRL. M„ 2000. T. 4; Part 1. P. 530–531. 63 Kashtanov S. M. Social and political history. pp. 79–170. 66 Code of Laws of 1497 in the context of the history of Russian and foreign law of the 11th–19th centuries. M., 2000. pp. 76–96. 67 Kazakova N. A. In Assian Patrikeev and his works. M., 1960. P. 234. No. Asmus V. Prot. Agapit. In the book: Orthodox Encyclopedia. T.I.M., 2000. P. 225.; about the “Teaching Chapters” of Vasily I and other works of the “princely mirrors” genre, see: Chichurov I.S. Political ideology of the Middle Ages. Byzantium and Rus'. M., 1990. “Pliguzov A.I. Polemics in the Russian Church. P. 151. 70 Kazakova N. A. In Assian Patrikeev. P. 292. 71 Sinitsyna N.V. Maxim Greek in Russia. M., 1977. P. 212. 72 Sinitsyna N.V. Third Rome. P. 367. The definition is in the interpretation of the 12th chapter of Revelation (vv. 1–4, 14–15), where the flight into the desert of the apocalyptic Woman, fleeing from the pursuit of the serpent, emitting “water like a river” (“stream of unbelief”), symbolizes the movement of the kingdom of “old Rome” to “new Rome” - Constantingrad and then Russia - “to the third Rome ... like there is a new Great Russia, behold, there is a desert, since the saints of the faith were empty and the divine apostles did not preach in them...” In the original text of Philotheus, the “desert” symbolized the “salvation” of the Wife; the dryness of the desert was opposed to the water - the “stream of unbelief.” Thus, in the interpretations of St. Andrew of Caesarea, it was said about “the desert, alien to all malice and fruitful for all virtues” (Interpretation of the Apocalypse of St. Andrew, Archbishop of Caesarea (St. Joseph-Volokolamsk Monastery, 1992. P. 74 (Word 11); preprint edition. M., 1901 (edition fourth of the Athonite Russian Panteleimon Monastery). Philotheus’ successor interpreted the image in the opposite sense - “desert” as a symbol of emptiness, the absence of apostolic preaching, in accordance with his main theme (“On the grievances of the Church”). The reproaches for the absence of apostolic preaching in Russia are countered already in early chronicles with an account of the Apostle Andrew’s visit to Russia. 73 For more details, see: Romodanovskaya V.A. Gennadievskaya Bible. In the book: Orthodox Encyclopedia. T. X. M., 2005. pp. 584–588. 74 Russia and the Greek world. P. 130 (No. 3), 337 (No. 2). 75 Gorsky A. V. M axim Greek Holy Mountain. – In the book: Additions to the edition of the Works of the Holy Fathers in Russian translation. M., 1859. Part 18, pp. 190–192. 76 Herberstein S. Notes on Muscovy. M., 1988. S. 55, 202; Turilov A. A. V lasiy. – In the book: Orthodox Encyclopedia. T. IX. M., 2005. pp. 107–108. 77 Kazakova N. A. D Imitry Gerasimov and Russian-European cultural connections in the first third of the 16th century. In the book: Problems of the history of international relations. JL, 1972, pp. 248–266; Kazakova N. A., Katushkina L. G. Russian translation of the 16th century. first news of Magellan's journey // TODRL. T. 23. L., 1968. P. 240–252; TurilovA. A. Vlasiy. – In the book: Orthodox Encyclopedia. T. IX. M., 2005. S. 107–108; Nikolai deLira. Proof of the coming of Christ: Latin theological treatise and its Church Slavonic translation, made by Dimitri Gerasimov, late 15th century / Trans. in Russian language, preface, analytical review, op. words and word forms by E. S. Fedorova. M., 1999. T. I‑II. 78 Russia in the first half of the 16th century. P. 138. 79 For a detailed justification of dating, see: Sinitsyna N.V. Early creativity of the teacher. Maxim the Greek. In the book: Rev. Maxim Grek. Essays. T. 1. pp. 37–38. 80 The entry appears in the earliest and most authoritative manuscript of the RSL. F. 304, Trinity Assembly, No. 118, l. 151 rev. (in total there are 599 pages in the manuscript). The manuscript was erroneously dated "1480s–1500s." (Ukhova T. B. M miniatures, ornaments and engravings in the manuscripts of the library of the Trinity-Sergeev Monastery // Notes of the Department of Manuscripts of the State Order of Lenin Library of the USSR named after V. I. Lenin. Issue 22. M., 1960. P. 94). The compilers of the description did not pay attention to this entry, made not in the traditional place (at the beginning or at the end of the manuscript), but “inside”. Similar entries are found in other manuscripts of the Explanatory Apostle; its reproduction according to the manuscript of the State Historical Museum, Khludov's collection, No. 49, see: Popov A. Description of manuscripts and catalog of books of church printing in the library of A. I. Khludov. M., 1872. pp. 45–50. The changed date found here (and in a number of other manuscripts) (1520 instead of 1519) means the date of copying of one of the copies, repeated mechanically in others that go back to it. But this could also be a simple mistake of the scribe, who, having changed the date, did not change the other date (“the book was completed in the 14th year of the state of Basil III”). 81 Stroev P. M. Bibliological dictionary and rough materials for it. St. Petersburg, 1882. P. 201; Belokurov S.A. About the library of the Moscow sovereigns in the 16th century. M., 1898. S. CCCVIII. 82 Rev. Maxim Grek. Essays. T. 1. P. 154. 83 Ibid. pp. 157, 165–166. 85 Kovtun L. S. Lexicography in Muscovite Rus' in the 16th – early 17th centuries. L., 1975. 87 Kovtun L. S., Sinitsyna N. V., Fonkich L. S. Maxim the Greek and the Slavic Psalter (formation of the norms of the literary language in the translation practice of the 16th century). In the book: East Slavic languages. Sources for studying them. M., 1973. S. 99–127; Fonkich B. L. New autograph of Maxim the Greek. 88 RGB. F. 98. Egorovsky collection, No. 920. L. 336–337; Yagich I.V.R. Discussions of South Slavic and Russian antiquity about the Church Slavonic language. – In the book: Studies in the Russian language. St. Petersburg, 1895. T. 1. P. 630. 89 Rev. Maxim Grek. Essays. T. 1. pp. 355–357. 90 Ibid. pp. 355,491–492. 91 Slavic manuscripts of Athonite monasteries / Comp. A. A. Turilov, L. V. Moshkova; edited by A. – E. N. Tahiaosa. Thessalonica, 1999, pp. 62–65. 92 Sinitsyna N.V. And saya Kamenets-Podolsky and Maxim the Greek: From the history of Russian culture of the second half of the 16th century. In the book: Literature and art in the cultural system. Sat. articles for the 80th anniversary of D. S. Likhachev. M., 1989. pp. 195–208. 93 State Historical Museum. Resurrection meeting, No. 82-boom, l. 122 (record of the year 1545), Record of the transfer of the year 7033 (1524/25) - on fol. 1 rev. 94 RSL. F. 98. Egorov collection, No. 920. Fol. copied by Daniel’s hand. 203–210 rpm (notebook of eight sheets), for more details see: Kloss B. M. Library of Moscow Metropolitans // Problems of paleography and codicology in the USSR. M., 1974. pp. 119–126. In addition, the manuscript was also edited by Maxim the Greek (on pages 37–39, see: Sinitsyna N.V. Maksim the Greek in Russia. M., 1977. P. 14. The lists of Conversations on the Gospel of Matthew come from the metropolitan workshop (RSL. F. 247, Rogozhskoe collection, No. 38 and RSL. F. 304, Trinity Collection, No. 94) and John (the same collection, No. 98), see: Kloss B. M. Activities of the Metropolitan Book-Writing Workshop in the 20–30s of the 16th century and the origin of the Nikon Chronicle // Old Russian Art, M., 1972. pp. 330–333. 95 RGB. F. 304. Trinity Assembly, No. 466, l. 354 rev. – 355. Service Menaion, September. 96 RNL, Pogodinskoe collection, No. 133. 97 RNL, Kirillo-Belozersky collection, No. 30/1259, l. 1–3 (recording in the lower margins of the sheets). 98 State Historical Museum, Diocesan Collection, No. 558 (collection of life and other texts), for more details see: Sinitsyna N.V. Knizhny master Mikhail Medovartsev. – In the book: Old Russian art. Handwritten book. M., 1972. pp. 309–310. 99 State Historical Museum, Shchukinsky collection, No. 329; For detailed analysis, see: Sinitsyna N.V. K lower master... P. 309–313. , t Sinitsyna N.V. To the lower master... P. 286–317; hers. New manuscripts by Mikhail Medovartsev. – In the book: Old Russian art. Handwritten book. Collection two. M., 1974. S. 145–149. ("The Idea of Rome in Moscow. Sources on the history of Russian social thought. Rome, 1993. pp. 431–435. 102 Bulanin D. U. Translations and messages. pp. 151, 153, 160; Myths of the peoples of the world. Encyclopedia. M., 1991. T. 1. P. 100, 121; M„ 1992. T. 2. P. 54, 664. 103 Rev. Maxim Grek. Essays. T. 1. P. 349. 104 For more details, see: Ivanov A.I. Literary heritage of Maxim the Greek. Characteristics, attributions, bibliography. L., 1969. pp. 52–66. Translation attribution requires further research. 105 Sinitsyna N.V. Maxim Greek in Russia. M., 1977. S. 266, 269, 270. 106 Rev. Maxim Grek. Essays. T. 1. pp. 343–344, 484–488. 107 Rev. Maxim Grek. Essays. T. 1. pp. 139–144. 108 About Nikolai Bulev, see: Bulanin D. M. Bulev (Byulov) Nikolai // Dictionary of scribes and bookishness of Ancient Rus'. L., 1988. Issue. 2. Part 1. pp. 191–193; Morozov B.N. T equal from the bed treasury of Ivan the Terrible? Kharkov manuscript of 1534 - a new monument to the book workshop of Metropolitan Daniel // Archaeographic Yearbook for 2002. M., 2004. P. 73–85; Sinitsyna N.V. Third Rome. Origins and evolution of the Russian medieval concept of the XV-XVI centuries. M., 1977. pp. 174–183. 109 Rev. Maxim Grek. Essays. T. 1. pp. 133–138. 111 Erasmus of Rotterdam. Philosophical works. M., 1986. S. 648, 666. 112 Lossky V. N. Essay on the mystical theology of the Eastern Church. Dogmatic theology. M., 1991. P. 88. 113 Rev. Anastasy Sinait. Three words about the structure of man in the image and likeness of God // Alpha and Omega. Scientific notes of the Society for the dissemination of the Holy Scriptures in Russia. M., 1998. No. 4 (18). pp. 91–93 (translated by A. I. Sidorov). 114 Erasmus of Rotterdam. Philosophical works. P. 239. Giovanni Pico della Mirandola. Speech about human dignity // Aesthetics of the Renaissance. 1981. T. 1. P. 249 (translated by L. M. Bragina). Cup of Hermes. Humanistic thought of the Renaissance and the Hermetic tradition. M., 1896. P. 220–222 (translated by O. F. Kudryavtsev). 119 Rev. Maxim Grek. Essays. T. 1. pp. 267–268. 120 Ibid. P. 273; Wed in the Epistle of the Apostle Paul to the Romans (12:19): “For it is written: “Vengeance is mine, I will repay,” says the Lord,” and also Hebrews 10:30. 121 Rev. Maxim Grek. Essays. T. 1. P. 329, 333. 1 RGADA. F. 52. On. 1, 1525, No. 1; publ.: AAE. T. I. No. 172. 2 Judgment lists of Maxim the Greek and Isaac the Dog / Prep. N. N. Pokrovsky; edited by S. O. Schmidt. M., 1971. 3 Inventory of the archive of the Ambassadorial Prikaz of 1626 / Prep. V. I. Galtsov; edited by S. O. Schmidt. M., 1977. Part 2. pp. 329–339. 4 Inventory of the Tsar's archive of the 16th century. and the archive of the Ambassadorial Prikaz of 1614. Prep. for publication S. O. Schmidt, S. A. Levina. M., 1960. L. 3 vol., 47. 5 “Legal qualification” of this episode, which I wrote about V. D. Nazarov as impossible is, perhaps, such for modern legal consciousness, but in that era when ethics and politics were distinguished by features of indivisibility, such a reproach in the context of comparison with the wicked torturer kings sounded sharp. As A.I. Klibanov wrote about the views of F.I. Karpov, already known to us: “Ethics is political. Politics is ethical” (Klibanov A.I. “Truth” by Fyodor Karpov // Society and the state of feudal Russia. Collection of articles dedicated to the 70th anniversary of academician L.V. Cherepnin. M., 1975. P. 143). 6 For a summary of data about them, see: Zimin A. A. Russia on the threshold of the New Age (Essays on the political history of Russia in the first third of the 16th century). M., 1972. S. 270–275; see also Tikhomirov M. N. Russian chronicle. M., 1979. P. 76; PSRL. T. 24. P. 222; PSRL. M.; L, 1959. T. 26. P. 313. 7 Judgment lists. P. 120. The composition of the Council is described for the second time in materials from 1531, but with abbreviations (ibid. P. 89). V.D. Nazarov put forward an assumption about a special “February Council of 1525”, that is, a kind of bifurcation or doubling of the May Council (V.D. Nazarov On the history of church Councils and the ideological and political struggle in Russia in the first half of the 16th century - In the book: Church, society and state in feudal Russia. Collection of articles. M., 1990. P. 202). In February, the “guilts” identified by the investigation on February 22–24 were allegedly considered, and new ones were considered in May. This hypothesis is not confirmed by direct evidence from sources, and logical arguments can be disputed. In addition to excerpts from the investigative file and the “Judgment Lists,” chronicle data is used, but they are extremely laconic, fragmentary, sometimes inaccurate, and present not only information, but also assessments; Errors cannot be excluded. Thus, the message of the Borovsky chronicler “and they said at the Council that they were to blame for everything” is incorrect, at least regarding Maxim the Greek, since he did not admit the accusation of unlawfully changing grammatical forms when editing liturgical books, which was the main reason for the main accusation of heresy. The error in the Typographic Chronicle when describing the composition of the Council was pointed out by V. D. Nazarov himself. The date “of the same month” could be just as erroneous. Indications of this kind in chronicles sometimes turn out to be erroneous even in the indications of the year (“the same summer”) due to the loss of leaves or editorial reduction in the original and for other reasons. As for the instruction so confusing to everyone about the “April-May” Councils, we will consider it in detail further, speaking about the Council of 1531, since we are talking about this Council. 8 Judgment lists. pp. 121–125. 10 Golubinsky E. E. And the history of the Russian Church. M., 1990. T. II, 1st half. pp. 712–714; Romodanovskaya E. E. “Sit at the right hand of the Father” or “thou didst sit”? (On the issue of grammatical editing by Maxim the Greek). In the book: Problems of the history of Russian literature, culture and public consciousness. Sat. scientific works. Novosibirsk, 2000. pp. 232–238. “Mathauzerova S. Old Russian theories of the art of words. Prague. pp. 40, 45–47, 90, etc. 12 Sinitsyna N.V. From the testimony of St. Maxim Greke. 13 Zimin A. A. In the record of the second marriage of Vasily III // TODRL. L., 1976. T. 30. P. 143. About the “Extract” see also: Tikhomirov M.N. On the issue of the Extract about the second marriage of Tsar Vasily III. In the book: Collection of articles in honor of academician. A.I. Sobolevsky. M., 1928. S. 91–98; Shmidt S. O. About the time of compilation of the “Extract” about the second marriage of Vasily III. In the book: New information about the past of our country. M., 1967. pp. 110–122. 14 PSRL. M„ 2000. T. 13. P. 45. 15 Begunov Yu. K. P the story of Vasily’s second marriage 111 // TODRL. M.; L., 1970. T. 25. pp. 115–118. 16 Herberstein S. Notes on Muscovy. pp. 86–87. 17 Messages of Joseph Volotsky. P. 16. "A. A. Zimin suggested that this was Archimandrite Jonah Sabina (since 1518), which is fair, since Vassian was then no longer in the Simonov Monastery, but in Chudov, he is mentioned in the “Extract” and a second time (“Archimandrite Jonah Mikhailov Miracle”), see: Zimin A. A. In the Extract... P. 142, 145. Consequently, there is no error in the “Extract”. “Kazakova N.A. In Assian Patrikeev. P. 279. 20 Inventory of the archive of the Ambassadorial Prikaz of 1626. 21 Judgment lists of Maxim the Greek and Isaac the Dog. M., 1971. S. 96–97. 22 Kazakova N.A. In Assian Patrikeev and his works. M.; L., 1960. P. 286. 23 Judgment lists. P. 108. In historiography, there is a controversy over the attribution of the April–May Councils to 1525 or 1531. It is based on the grammatical peculiarity of the message, the syntax of that time, the vagueness in the division of phrases and the definition of semantic periods. The same feature can be found in one of the “Tales” about Maxim the Greek in the message about the 22 years of his imprisonment (from which Council to count). 25 Judgment lists. P. 115. 26 Pliguzov A.I. Polemics in the Russian Church in the first third of the 16th century. M., 2002. pp. 198–200. 27 Judgment lists. P. 118. 28 Works by Rev. Maxim the Greek. Part 2. pp. 369–370. 29 Judgment lists. pp. 103–105. 30 Ibid. pp. 106–107; see also Kazakova N.A. In Assian Patrikeev. P. 286. 31 Judgment lists. P. 110; Kazakova N. A. In Assian Patrikeev. P. 287. 32 Judgment lists. pp. 99, 112. 33 Golubinsky E. E. And the history of the canonization of saints in the Russian Church. M„ 1998 (1st ed. M„ 1903). P. 85. 34 Judgment lists. P. 120. Chapter Six LIBERATION 1 Works by Rev. Maxim the Greek. Kazan, 1850. Part 2. pp. 452–453. 2 Ibid. pp. 260–276, 290–294. 3 Ibid. Kazan, 1859. Part 1, pp. 23–39. 4 The date of the “Confession” is determined by E. E. Golubinsky (Maxim the Greek, saying in this work “I... without ceasing... I pray for Grand Duke Ivan Vasilyevich and his brother George,” does not mention their mother, regent Elena Glinskaya). See: Golubinsky E. E. And the history of the Russian Church. M„ 1911. T. 2, 2nd half. P. 237. 5 Works by the teacher. Maxim the Greek. Part 2. pp. 416–417. 6 Sinitsyna N.V. From the testimony of St. Maxim the Greek. M., 2006. P. 83. 7 Bragina L. Pico della Mirandola. In the book: Aesthetics of the Renaissance. T. 1. M„ 1981. P. 243–244. 8 Dunaev B.I.P rep. Maxim the Greek and the Greek idea in Rus' in the 16th century. M., 1916. S. 6–7; Sinitsyna N. V. M axim the Greek and Savonarola. In the book: Feudal Russia in the world-historical process. Sat. articles dedicated to JI. V. Cherepnin. M., 1972. pp. 149–151. 9 Sinitsyna N.V. Maksim Greek in Russia. M., 1977. S. 161–185, 229–230. Right there. pp. 266, 267, 269, 270. In a number of collected works of Maxim the Greek there is a preface, the title of which has a dating note, which says that the author began to compile “this book” at the beginning of 7040, that is, approximately in the fall of 1531; the same year, as already mentioned, is also the date of writing “Lamentations” (“These words were written by a monk in a locked prison…”). However, the manuscript also had another date: “at the beginning of the summer of 7047,” that is, in the fall of 1538; but the number 7 was erased, and the date “7040 years” remained, which is also presented in other manuscripts of this collection, going back to the original one. “For the rationale for dating, see: Sinitsyna N.V. Maksim the Greek in Russia. P. 154. 12 Sinitsyna N.V. From testimony... P. 83. 13 Works by Rev. Maxim the Greek. Part 2. pp. 357–367 (Word XXIX). This message mentions the request of the Ecumenical Patriarch for the release of Maxim the Greek in 1546 (see below, notes 26–27), but at the same time the author writes that he was deprived of the sacrament for 17 years, which points to 1542 as the date of the message. Perhaps the message was sent to the Metropolitan twice, and in the second edition the patriarch’s request was added to it (at the very end), and the rest of the text, mechanically rewritten by the scribe, remained unchanged. An error in the transmission of the number cannot be ruled out (the message is known in manuscripts of the first third of the 17th century: RSL, Trinity Collection, No. 200 and 201). 14 Filaret [Gumilevsky]. Maxim Grek // Moskvitian. 1842. No. 11. pp. 91–96. Perhaps the message to which Metropolitan Macarius responded was the second edition of the previous message (1542). 15 Works by Rev. Maxim the Greek. Part 2. pp. 367–376. In the late Life, which contains a significant amount of unreliable or fictitious information, it is said that Ivan IV himself made a request to Daniel (“for what guilt my father was furious with him and put him in prison”). Daniel replies: “I don’t know that... malicious people, unbrotherly lovers, were indignant and, with the help of false witnesses, slandered him to your ever-memorable father, and they slandered him to me” (Belokurov S.A. About the library of Moscow sovereigns. M., 1899. P. LXXV-LXXVI). 16 Works by Rev. Maxim the Greek. Part 2. pp. 382–386. “Right there. pp. 157–184; Rzhiga V.F. On torture on the history of Russian journalism of the 16th century. Maxim Grek as a publicist // TODRL. L., 1934. T. 1. P. 61–71. 18 Filaret [Gumilevsky]. Maxim Grek // Moskvitian. 1842. No. 11. pp. 84–91. “Works by Rev. Maxim the Greek. Part 2. pp. 376–379. 20 Droblenkova N.V. In the great Menaion of Chetya. In the book: Dictionary of scribes and bookishness of Ancient Rus'. L., 1988. Issue. 2. Part 1. pp. 126–133. 21 Rev. Maxim Grek. Essays. T. 1. pp. 439–449, 453–459; Bulanin D. M. Translations and messages... L., 1983. P. 82–94. 22 Kazakova N. A. In Assian Patrikeev. P. 286. 23 Works by Rev. Maxim the Greek. Part 2. P. 351. 24 Rzhiga V. F. About torture. P. 72. 26 Russia and the Greek world. pp. 352–354. No. 7. 27 Ibid. pp. 355–358. No. 8. 28 Ibid. pp. 211–214. The ten-year gap in time is explained by the fact that the decision to appeal to Constantinople was made only after the victory over the kingdoms of Kazan and Astrakhan, which demonstrated the strength of the Russian Orthodox Tsar and the extermination of the “blasphemous kings.” 29 Ibid. pp. 265–273. No. 128–129. 30 Works by the teacher. Maxim the Greek. Part 2. pp. 346–357. 31 Sinitsyna N.V. Maxim Greek in Russia. P. 232; Rzhiga V.F. About torture... P. 72–75. 32 Kazakova N. A. Maksim The Greek and the idea of ​​class monarchy. – In the book: Society and state of feudal Russia. Sat. articles dedicated to the 70th anniversary of the Academy. L. V. Cherepnina. M., 1975. pp. 151–158. 33 Cherepnin JI. V. Zemsky Councils of the Russian state in the XVI-XVII centuries. M., 1978. pp. 67–89. 34 Sinitsyna N.V. From the testimony of St. Maxim the Greek. P. 96. 35 Judgment lists. pp. 125–139. 36 Historical acts collected and published by the Archaeographic Commission. St. Petersburg, 1841. T. 1. P. 298. No. 161. 37 Belokurov S. A. About the library... P. XLIII, LXXXI. 38 About the collected works of Maxim the Greek, see: Sinitsyna N.V. Maxim the Greek in Russia. M., 1977. S. 161–185, 223–276; BulaninD. M. Translations and messages… 39 Vereshchagin E. M. Maxim the Greek and Paisiy (Velichkovsky) about the malfunction of Slavic-Russian church books. In the book: Russia – Athos: 1000th anniversary of spiritual unity. Materials of the international scientific and theological conference. Moscow. October 1–4, 2006. M., 2008. pp. 301–313. 40 Works by the teacher. Maxim the Greek. Kazan, 1859. Part 3. pp. 377–398; Part 2. P. –88. 41 Spidlik T. La spiritualite de l'Orient Chretien (Orientalia Christiana Analecta. No. 206). Roma, 1978, pp. 85–120. 42 Works by Rev. Maxim the Greek. Part 2. pp. 5–52, 148–152. 43 Ibid. Part 2. pp. 89–118. 44 For more information about the non-acquisitive concept of Maxim the Greek, see: Kazakova N.A. About essays on the history of Russian social thought. First third of the 16th century. L., 1970. S. 282–283, etc.; Ivanov A.I. On the issue of the non-acquisitive views of Maxim the Greek // Byzantine temporary book. T. 29. M., 1969. S. 137–138, 144–145; Sinitsyna N.V. Ethical and social aspects of the non-acquisitive views of Maxim the Greek. – In the book: Society and state of feudal Russia. pp. 159–170; Kapterev N. What is true monasticism according to the views of St. Maxim the Greek // Theological Bulletin. 1903. Part 1. No. 1. P. 114–171. 45 Works by Rev. Maxim the Greek. Part 2. pp. 260–276, 290–294. Right there. pp. 157–184, 346–357. 48 Ibid. Part 3. pp. 154–156. 50 Ibid. Part 3. pp. 272–273; Part 2. pp. 247, 447–452. 51 Kazimova G. A. From the legend about the tawny owl bird from Maxim the Greek and in Slavic literature of the 16th-17th centuries // Byzantinoslavica. LXI1. 2004. pp. 257–262; Vaneeva E.I. Physiologist. St. Petersburg, 1996. P. 127; Legends... P. 260. 1 Canonization of saints. Local Council of the Russian Orthodox Church, dedicated to the 1000th anniversary of the Baptism of Rus'. Trinity-Sergius Lavra, 1988. P. 164. 2 Publication of the text: Sinitsyna N.V. From the testimony of St. Maxim the Greek. M., 2006. pp. 93–106. 4 Krutetsky V. Yu. Maxim the Greek and the establishment of the patriarchate (letter of permission from Patriarch Jeremiah II to Maxim the Greek, July 1588). In the book: 400th anniversary of the establishment of the patriarchate in Russia. Rome, 1989–1991. P. 119. 5 Panchenko O. V. From archaeographic research in the field of Solovetsky literature. I. “A word of praise to the Russian saints” - an essay by Sergius Shelonin // TODRL. St. Petersburg, 2003. T. 53. P. 563, 566, 588; him. From archaeographic research in the field of Solovetsky books. II. Canon to all the saints who shone forth in Great Russia // TODRL. St. Petersburg, 2004. T. 56. P. 468, 479. Chronology of the life and work of Maxim the Greek Around 1470 – Michael Trivolis was born in the city of Arta (Epirus) into a family of educated Byzantines Manuel and Irina. 1492 – departure to Florence with the Greek scientist John Laskaris. 1492–1494 – training with Lascaris, possible collaboration with him in publishing. 1494–1498 – study and work in Italian cities (Bologna, Venice, Padua, Ferrara, Vercelli). 1495–1502 – service with Giovanni Francesco Pico della Mirandola. Visit to Milan. 1499–1500 – possible trip to the island of Corfu. 1502, June - 1503, April - possible stay in the monastery of San Marco in Florence as a novice (novice). 1503–1505 – collaboration with the publisher Aldus Manutius in Venice. 1506 – departure to Athos, tonsure at the Vatopedi monastery under the name Maxim. 1516 - on behalf of the Svyatogorsk authorities and the request of Grand Duke Vasily III, he leaves for Russia on the day of translating spiritual books. 1518 – arrival in Moscow. 1518–1521 – перевод Толкового Апостола. 1521–1522 – translation of the Explanatory Psalter. 1524–1525 – translation of the Conversations of John Chrysostom on the Gospels of Matthew and John together with his student, Trinity monk Selivan. May – the first trial on charges of heresy and imprisonment in the Joseph-Volokolamsk Monastery. 1531, April - May - second trial. 1532 – resumption of literary activity. Between 1532 and 1537 - transfer to Tver under the patronage of Bishop Akaki. 1547 – release from exile on behalf of Tsar Ivan IV, possible move to Moscow. 1551 – transfer to the Trinity-Sergius Lavra at the request of Abbot Artemy. 1555, December - death of Maxim the Greek. 1988, June - canonization at the Local Council of the Russian Orthodox Church. 1996, July 3 - the discovery of the relics of St. Maxim the Greek, now located in the Assumption Cathedral of the Trinity-Sergius Lavra. Rev. Maxim Grek. Essays. M., 2008. T. I. P. 153. Rev. Maxim Grek. Creations. Parts 1–3. Holy Trinity Lavra of St. Sergius, 1996. Works by Rev. Maxim the Greek. Parts 1–3. Kazan, 1859–1862. Works of St. Maxim the Greek in Russian translation. Parts 1–3. Holy Trinity Lavra of St. Sergius, 1910–1911. Bulanin D. M. Translations and messages of Maxim the Greek. Unpublished texts. L., 1987. Bushkovich P. Maxim the Greek - poet - “Hyperborean” // Proceedings of the Department of Old Russian Literature (Pushkin House) of the Russian Academy of Sciences. T. 47. St. Petersburg, 1993. Gudziy N.K. Maxim the Greek and his attitude to the era of the Italian Renaissance // Kyiv University News. 1911. No. 7. Dunaev B.I.P rep. Maxim the Greek and the Greek idea in Rus' in the 16th century. Historical research with the application of texts of diplomatic relations between Russia and Turkey. M., 1916. Zimin A. A. Russia on the threshold of the New Age (Essays on the political history of Russia in the first third of the 16th century). M., 1972. Ivanov A.I. Literary heritage of Maxim the Greek. Characteristics, attributions, bibliography. L., 1969. Ikonnikov V.S. Maksim the Greek and his time. Kiev, 1915. Kazakova N. A. In Assian Patrikeev and his works. M., 1960. Pliguzov A.I. Polemics in the Russian Church in the first third of the 16th century. M., 2002. Rzhiga V.F. Unpublished works of Maxim the Greek // Byzantinoslavica. Prague, 1935–1936. T.VI. Rzhiga V.F. On torture on the history of Russian journalism of the 16th century. Maxim Grek as a publicist // TODRL. L., 1934. T. 1. Russia and the Greek world in the 16th century. T. 1. M., 2004. Sinitsyna N.V. Maksim Greek in Russia. M., 1977. Sinitsyna N.V. From the testimony of St. Maxim the Greek. M., 2006. Sinitsyna N.V. Third Rome. Origins and evolution of the Russian medieval concept (XV-XVI centuries). M., 1998. Judgment lists of Maxim the Greek and Isaac the Dog / Prep. N. N. Pokrovsky; edited by S. O. Schmidt. M., 1971. Denissoff E. Maxime le Grec et G Occident. Contribution h l'histoire de la pens6e religieuse et philosophique de Michel Trivolis. Paris; Louvain, 1943.