About theological schools in Moscow, in the 17th century

As soon as Russia was illuminated by the light of Christianity, its wise rulers, of course, guided by the instructions of the enlightened Greek Shepherds, realized the need for schools for the education of the clergy and the Russian people, and took care of their establishment in Kyiv and Novgorod. But the unfavorable circumstances of the state: civil strife between the princes, Mongol enslavement, the rejection of southwestern Rus' by an alien power - all this for a long time did not allow the sciences to settle in Russia. The peaceful state of Orthodoxy in Russia, maintained by the special care of God's Providence, calmed caring minds, presenting a comforting spectacle in the piety of the Shepherds and the Russian people and in the glory of the martyrs and ascetics of the Russian Church, who shone with their life, and not with their learning. They rightly respected Christian life more than education, although solid learning could serve as the best adornment for piety itself, and neglect of it could lead to its own consequences, harmful to the Church. Finally, the habit of the old order of affairs and the fear of unfavorable movements from changing it, caution in choosing mentors for the establishment of schools and the unfortunate fate of Greece, from where Russia could borrow them, had their influence on the slow progress of education in Russia. But when the Russian power began to come into power again, when harmful growths began to appear in the field of the Church, either brought from the West or arose on our soil, and the latter turned out to be a clear consequence of ignorance: then again, little by little, the conviction began to spread in the need to establish our own Orthodox schools. The Eastern Patriarchs, with their rules and admonitions, not only reinforced this conviction, but by sending us learned Greeks, they contributed to the implementation of a beneficial undertaking. In southwestern Rus', schools appeared earlier than in northern Russia. This is explained from the relations of the Orthodox inhabitants of Lithuania and Little Russia to other faiths within the Polish state, under which they were located. The fight against dissidents and heretics involuntarily caused the Orthodox to use the same weapons that their opponents used. It was necessary to oppose their schools, their scientists, with their schools, their scientific defenders. And contemporaries, judging the future from the experiences of the past, with all due respect to the Orthodox Church, openly said: “If some of our clergy had not retreated from their lawful Shepherd in the faith; If those who came from us had not rebelled against us, then such sciences, such schools, such worthy and learned people would never have been revealed among the Russian people. The teaching in our churches would still be covered with the dust of negligence” 1 . The people of Great Russia, not experiencing this struggle, naturally remained indifferent to such successes of enlightenment, which were bought at the cost of not always happy efforts, and did not even trust its beneficial influence. Kurbsky wrote from his own experience that while living in Russia, he saw a lot of people who cared about their salvation, who, however, tried to turn inquisitive young men away from learning, saying: so-and-so has become engrossed in reading, so-and-so has fallen into heresy from reading books. What a misfortune! - he exclaims, - they are taking away weapons with which one could drive away the spirit of darkness, expose heretics, and correct others; Medicine is called a deadly poison! 2 That is why not only the proposals of strangers, but also the own proposals of the Sovereigns and Supreme Shepherds of the Russian Church - to start schools - remained fruitless for a long time. We are not even talking about the dangerous proposal of the papal nuncio Antonius Possevin - to send several young people to Rome to study Latin and for theological education, along with other youth summoned from Greece to the college of Pope Gregory XIII 3 . Having failed in this, he proposed to the Pope to establish schools in cities adjacent to Great Russia, so that Orthodox youth could come here for education 4 . In a similar way, King Sigismund III of Poland, completely devoted to the cause of the Union, through his ambassador Leo Sapega, proposed to Tsar Boris Feodorovich to bring Russians into large cities: Moscow, Pskov, Novgorod, Smolensk and others. churches for Poles, and with them schools for Russians; also – to allow Russians to study in Polish and Lithuanian schools 5 . All such proposals were dangerous by the very purpose for which they were made. In one way or another, the Lords wanted, through their weapons, to subordinate the Great Russian Church to their throne. For a completely different purpose, truly for the good of Orthodoxy, the Council of Ecumenical Patriarchs, which approved the patriarchate in Russia in 1593, proposed and even made it a rule to establish schools. In the 7th chapter of the definitions of this Council it was said: “The Holy Council makes it the duty of every bishop in his diocese to take care and use possible methods so that whoever can, studies the Divine and Sacred Scriptures, and to provide all possible assistance to both teachers and those wishing to study” 6. But neither in Moscow nor in other cities, as before, they taught anything more than reading and writing 7 . Tsar Boris Feodorovich planned to establish in Russia not only schools, but also universities for teaching higher sciences, and for this purpose he invited learned German professors to Moscow. But the clergy, writes Pastor Ber, who enjoyed the favors of Boris, presented to the Tsar that hitherto in Russia, despite its vast expanse, unity of faith, unity of morality had prevailed; if diversity of languages ​​arises, then discord will settle and the previous harmony will disappear 8 . But peace, unprotected by true enlightenment, was very unreliable. At that time in Moscow they were printing church books. Due to the lack of learned references who could properly revise manuscripts, compare them with Greek originals, correct translation and scribe errors, so that the published books could correspond correctly to the originals, this task was often entrusted to people who were completely incapable of doing so. Such inquirers, as Arseny, a collaborator of the Venerable Dionysius, Archimandrite of the Trinity, writes, who suffered with him for the correction of the Consumer, are people who know neither Orthodoxy nor Krivoslaviya, and who read the divine scriptures like ink 9, stubbornly stood for the readings damaged in manuscripts and the first printed editions. Then the Pastors of the Russian Church could not help but be convinced of the need for Orthodox schools that could provide people firmly instructed in the truth of Orthodoxy and capable of dispelling the darkness of errors fueled by ignorance. And now the first Greek-Latin school appears in Moscow. It was entrusted to the supervision and management of the Greek Arseny. We cannot say for sure when or by whom exactly it was founded. The first witness to the existence of this school, Adam Olearius, who was in Russia in 1633-1634, and then again in 1643, writes about it like this: “Now the Muscovites, according to the thoughts of the Patriarch and the Grand Duke, to their surprise, want to teach their youth Greek and Latin. And recently, near the Patriarchal Court, a Latin and Greek school was established, which was entrusted to the supervision and management of a Greek named Arseny 10. The schismatics have a special modern legend about this Arseny, as if he came to Russia with the former Patriarch of Jerusalem Paisius, who visited Russia in 1649. But in this case, Olearius, whose book was published in 1647, could not have known him. What is more reliable is that Arseny did not manage this school for long; in 1649 he was exiled to the Solovetsky Monastery. In the mentioned legend it is narrated that Patriarch Paisius himself, on the way back, wrote to the Emperor that although Arseny was a learned man, he required supervision, since he had also been in the Jewish faith, not only in other Christian ones. Therefore, it is as if he was sent to the Solovetsky Monastery to correct his way of thinking and behavior 11. But one can hardly trust this story 12, as well as other accusations brought against him by schismatics. Patriarch Nikon, who called him out of captivity, would hardly have kept with him a man of such dubious Orthodoxy. However, the good deed did not remain in oblivion. In the same year, when Arseny was removed to Solovki, the emerging enlightenment found a patron in the Tsar’s young favorite and peer, Postelnich Feodor Mikhailovich Rtishchev. The son of Okolnichego, nicknamed by his contemporaries a merciful man, loving the monastic rank, Theodore built on the banks of the Moscow River, near the Sparrow Hills, near the church of St. Apostle Andrew, a monastery in honor of the Transfiguration of the Lord, and summoned to it from the Kiev-Pechersk Lavra, the Mezhigorsky monastery 13 and other Little Russian monks, up to thirty, strict in life. But not content with that, he invited several learned monks from the same Lavra to teach Moscow youth the liberal sciences 14 . Among these monks, the first place was occupied by Epiphany Slavinetsky, who was distinguished by his knowledge of the Greek language, in addition to Latin and Polish, and managed to show many experiences of his theological knowledge in Kyiv 15. Together with him, Tsar Alexei Mikhailovich demanded from Metropolitan Sylvester of Kiev two more learned monks from the Lavra to Moscow: Arseny of Satanovsky and Damascene of Ptitsky, to compile a new translation of St. Scriptures from Greek into Slavic 16. It is not known whether Damascene was sent, but Arseny shared scientific works with Epiphanius, as well as other monks who were admitted by him to the scientific brotherhood: monk Isaiah, former Abbot of Putivl Sergius, monk Euthymius of the Chudov Monastery, priest Nicephorus and hierodeacon Moses 17. Some of these latter, who worked in translation from Greek, perhaps themselves lent their education to the Kyiv mentors. It can almost be assumed that it is true that Nikon, then the Novgorod Metropolitan, the favorite and first adviser of the Tsar and very disposed towards Rtishchev, took the main part in this scientific movement. When Nikon became, after Joseph, the Patriarch of All Russia, then he took Epiphanius from the St. Andrew's Monastery in Chudov and made him the head of the Patriarchal School and, moreover, the chief inspector at the printing house 18. Arseny the Greek was returned from the Solovetsky Monastery and appointed as his assistant. The activities of the scientific fraternity, under the patronage of the Patriarch, who was not restrained by anything in the pursuit of their goals, revived. The Moscow printing house now began to publish not only liturgical books in the most perfect form after comparison with the Greek originals, but also new translations of the writings of the fathers. For the first time, the works of Epiphanius and his assistants were translated and published: the Tablet, which contains an explanation of the liturgy and teaching about the sacraments of the Church, the words of Gregory the Theologian, the Six Days of Basil the Great, the Theology of John of Damascus. We should not forget about other works that did not receive the same fame as the first: the compilation by Enifanius of the Greek-Slavic-Latin Lexicon and another - the Philological Lexicon, which serves to explain the Holy Scriptures from the Greek saints. Fathers, about a new translation of the New Testament, about a new translation of the complete collection of Church Rules, and about the reduction of Blastar and Armenopul, about the translation of Cosmography and other books. Burdened with so much work, learned translators and correctors of church books naturally had little time for schoolwork 19 . To great misfortune, Patriarch Nikon, their patron, left the management of church affairs and retired from Moscow. Meanwhile, among the people they were criticized for deviating from ancient Orthodoxy for the very reason that they wanted to correct Slavic church books according to Greek. Rebellious schism teachers openly began to rebel against the newly corrected books. Under such unfavorable circumstances, is it surprising that the Greek schools, Andreevskoye and Chudovskoye, were completely closed, or at least fell significantly 20 . But in order to avert the resulting unrest and improve the state of the church, it was precisely what was needed for the schools to spread education among the people. And how in southwestern Russia the struggle with the Roman Church and the Union aroused jealousy for the formation and proliferation of schools; Thus, in Moscow, the turmoil aroused by the ignorance and insolence of the dissenters taught them about the need to act with the weapon of light against the darkness of error. The learned Greeks and Orthodox Eastern Patriarchs tried to reveal this to the Tsar and our clergy with all persuasiveness. Formerly in Moscow (since 1660), Paisius Ligarid Metropolitan of Gaza, educated at the Greek College, in Rome 21, engaged, on the instructions of Tsar Alexei Mikhailovich, in refuting the famous Solovetsky petition 22, at the conclusion of his extensive work, he drew attention to the causes of the turmoil produced in the Russian Church by the schism, and to the means for healing this illness. “I am searching,” he wrote, “for the root of this spiritual illness, which is now passing in this Christ-named kingdom, and trying to find where this flood of heresies would flow out and increase, to the extent of our common destruction? Finally, turning to the mind, I found what had flowed out of both, and now there is: from the deprivation and lack of public schools, and also from the poverty and insufficiency of the holy bookkeeper. In order to show me and present before my eyes, a certain sign is most worthy of a sign. A very brave commander, Alcibiades, answered the ancient Athens, because three things are needed for successful warfare: the first is gold, the second is gold, the third is gold. I asked about the ecclesiastical and civil ranks, which would be the pillars and veils of both, they would be advertised; the first school, the second school, the third school are forced to exist. Schools are the essence of where the animal spirit flows through the veins into the whole body; they are the essence of an eagle’s wing, even as glory flies across the entire universe. There is a parable fable, like Orpheus with his harp attracted stones to himself, animals and stumps, these are stone minds, with his sweet words through additions (like a bait) they attracted, not otherwise, like the Italian Hercules with their golden chains attracted these people. Human food by nature is not like a tablet, set in stone; nothing can be written on it, but everything can be written on it? Isn’t white the essence of payment, every color is capable of acceptance? Are they not in the likeness of stone, to be carved into every image of him who is able? But in the schools of piety and reverence, writings are written on these tablets. In the schools, this white thing is painted for a fee with living colors (paints) and man-made charms (too). In the schools there are the most skillful image-makers, who paint man in the image of the Most Blessed and Greatest God. In those schools, gigantic boldness is tamed, Cyclopian cruelty is exalted (softened), Epicurian life is corrected. Besides this, the newly acquired treasure of both citizenships is corrupted. His treasure is corrupted and citizenship itself falls, just as the well-behaved people (the best moral teachers) write not absurdly from schools, like from sources, the people’s well-being is being stolen.” “You, O blessed King,” continues Paisius, turning to Alexei Mikhailovich, “imitate Theodosius, Justinian, and build schools here for the sake of witty children, for the teaching of three indigenous languages, especially: Greek, Latin and Slavic. Imashi bo, O most pious King, under his very strong hand there are so many rich metropolises, so many abundant archbishoprics, and so many great monasteries. I pray that you command that each of these leaders, as they come, would only have pets and only the cleric would strive to learn these three languages. Let them create royal monasteries similar to those of the Archimandrite. Then, according to the thought of the blessed memory of Jeremiah the Patriarch and his other brethren, there will be national virtue. These are the most holy Bishops, in Chrysobulus, the resolution of the Patriarch of Moscow, imitating the judge of the Council in Trulla, declaring all this in the most explicit words in the remaining exhortations. For from this new school, Alexievsky, which is better known (i.e. undoubtedly), they will come forth, like from the Trojan horse, fighters for Christ, who will fight for the virtue of your most extensive kingdom, for the multiplication of this church order, and for the common benefit of all Christ’s citizenship.” Following this, Paisius discusses the need to study the three mentioned languages ​​and the benefits of libraries. In a similar way, the Patriarchs: Paisius of Alexandria and Macarius of Antioch, who came to Moscow in 1666 to organize the affairs of the Russian Church, in a word offered on their behalf on the day of the Nativity of Christ, exhorted the people and the Tsar to seek wisdom 23. “We see,” says this teaching, “that among many of you wisdom has no place where to lay your head. She wanders, like Christ, the wisdom of God in the den of Bethlehem, and no one seeks her... Having abandoned the Greek language and neglected it, they abandoned nature and wisdom, and like zemstvovaste (expelled) io. Having come from wanderings and opposing the Orthodox faith, those who live in the West, they hold the Greek language like a lamp, for the sake of its wisdom, and they edify its schools. The Arapovs do not consecrate even one, not being skilled in the Greek language. And they have given thanks for the root of wisdom in our Hellenic language, and for this reason: Holy God, they sing the Cherubic Hymn in Greek, and make exclamations in the Hellenic language, like the Georgians, Serbs, Bulgarians, Multans and Volos. Here, for the sake of laziness, the value has become greatly devalued (Greek language). – Seek her (wisdom) only more powerfully, as I seek her great universal teachers: Basil the Great, Gregory the Theologian, John Chrysostom, Athanasius the Great, Dionysius the Areopagite, John of Damascus and many other lamps of the Church. Below, deny the lack of a school: for if you seek, the eternal Wisdom will give to the heart of the pious Autocrat, such is the desire that you build a school and teachers gain in this reigning, God-saved city of Moscow.” And turning to the Tsar himself, the Archpastors said: “from now on, establish in your heart more schools, so that you can edify the Greek, like the Slavic and other ones; Increase the spudes (disciples) with mercy and grace, seek well-skilled teachers, and encourage everyone with honor for hard work. Then you will see many careful teachings, and in a short time you will receive, God willing, a hundredfold fruit and a full handle from these seeds.” The Patriarchs especially called upon the pastors of the Russian Church to establish schools 24 . “We don’t want, they said, but all the burden and burden will be placed on the very strong royal throne, as if it has almost endless dependence on the defense and strengthening of its power. But we only want it to be divided into Bishops and into the most chosen initial Archimandrites, as if they have many patrimony and contented incomes. Let them unite themselves unanimously to this divine work, like the combing of others, and especially the leading members of the Church, and let the Greek language be co-operators of good, leading to ancient piety, like planting it, like an olive tree, now imaginary in the forest, so that it may be a garden and fruitful. Whenever the root is well planted, then the branches will expand to become green with their leaves and sweet vegetables, to the delight of fulfilling the Church. We pray that your healthy souls obey our advice. “Workers will be created in the vineyard of Christ, uprooting thorns, and spewing out the soul-harming cockle.” You can clear the threshing floor from the chaff if you please, since you have all prosperity and abundant contentment in your hands. Create for you instead of perishable treasures, treasures of divine souls; spiritual sons give birth except for any illness (that is, without the diseases that a woman in labor suffers) and are pets who create the Savior Christ. We promise that these will bring considerable benefit to your monastery and dioceses and metropolises, when the disciples and pupils, more and more growing in wisdom, achieve the highest wisdom, saving themselves and others. But when the former Patriarchs established the Patriarchate here before, the fifth one was affirmatively established, among other commandments, which were unanimously established and covenanted, so that here a school cathedral, adorned with various parishes, would be created for the expansion of teachings and for young men who want to learn multiplication, leading to great benefit from here for the Church and the kingdom.” Imagining the benefits that the Russian Church could receive from the spread of education everywhere, the Archpastors of the East pointed to the example of the Greeks of Constantinople and to the benefits that Greece itself could receive from the establishment of schools in Russia. “We add this and other things,” they say, “both of which we say not without tears. The Greeks, who are now under the yoke and tormented all the days by the wicked, in the very center or navel of torment, in the very verb of Byzantium, opened schools 25, also for the sake of preserving the first and royal dialect, - imposing a fair price not so on the happy and necessary food of the Spudes, below their teachers for retribution, like a barrier the insatiable throats of the wicked, who want us all to remain blind and not to taste the teachings of Scripture first of our honor, wisdom and majesty. These enemies of Christ, who knows if hatred and envy will not completely ruin this school? But you, blessed people of Russia, by God’s mercy and grace, suffer below the yoke of work, give below tribute with the violence of Caesar, but live freely and have great peace. In both cases, you alienate the teachings by will, appreciating them little, and you despise the wisdom that stands before God, holding no good regard for it. - Finally, your assembly has been created, so that the Greeks will not tell anyone that they are going to Western countries to acquire Greek teaching, which already in Constantinople has, as in their father’s house, a contented guide (parting words) saved. It will cease to be known more and more, even if a great assembly is still built here from you, the right of those who rule is the word of truth.” With such touching performances, the Archpastors of the East managed to persuade one of the God-loving citizens of Moscow to establish a school at the Church of St. John the Evangelist 26. Both Patriarchs of the East Paisius and Macarius and the Moscow Patriarch Joasaph confirmed this intention with two letters. Since subsequently, at the founding of the Slavic-Greek-Latin Academy, the Patriarchal Charters, among other things, were accepted as the basis for its establishment 27, we offer them in their own form 28. “Paisius, by the grace of God, is Pope and Patriarch of the great city of Alexandria and Ecumenical Judge. Macarius, by the grace of God, Patriarch of God of the city of Antioch and the entire East.” “The Hypostatic Wisdom of God, the only-begotten Word of the Father, having created the Church Church for Himself on the solid stone of faith, and having established in it the seven pillars - the divine sacraments, all people equally and unenviably call for a spiritual meal, so that they all eat its bread and drink its wine, and leave madness behind and live. For there is only one food and drink on the path of life, sowing strengthening, just as the ancient food and water of Elijah were strengthened on the path in the desert through forty days and nights. That food is grains of teaching and instruction given in schools by reverent men, who were previously nourished by the slightest, as if infirmities, until they attained the perfect food of virtue. With the great desire of our humility, honorable and reverent man of the name, ask for these grains of the divinely inspired meal, so that at the church of the name of the name we will bless and command the willing child to be satisfied with them, to gather freely and without obstruction (without hindrance), and to receive education. We, the servants of the Wisdom of God, who were sent to convene people of every rank and dignity to this meal with high preaching, rejoiced greatly with joy, as we have found in the new Israel the zeal and love of wisdom. By the same token, having accepted the consent of the most pious, quiet, God-protected, great Sovereign Tsar and Grand Duke Alexy Mikhailovich, the Autocrat of all Great, Little and White Russia, we kindly and joyfully give our bishop’s blessing for this praiseworthy work, which is for the creation of schools and the organization in them teachings, according to the law of the Orthodox-Catholic Church, for the glory of God, in various dialects: Greek, Slovenian and Latin, at the church of the name, so that from now on for all subsequent centuries this holy work will be freely performed. And to those who want to puncture or do dirty tricks on this divine work, let the almighty right hand of God itself be the vicar in this and the next century, and let the wrath of the Lord mar him all the days of his life, until his bones crumble in hell. In confirmation of this permission and strengthening of ours, we commanded that our serfs write this scripture and certify it with the signature of our good will. Writing in the reigning most eminent and God-saved city of Moscow, in the summer from the creation of the world , and from the birth of our Lord God and Savior Jesus Christ “By the grace of God, Joasaph Patriarch of Moscow and all Russia. - The wise writer of the book of Wisdom exposes all the value of those incomprehensibly valued under the nose of wisdom, extolling the only one, like the conqueror of all, with chintz words: I prayed, and wisdom was given to me; and I called, and the spirit of wisdom came upon me, and the scepter and the throne, and the wealth of nothing, came upon me to judge her; below likened it to an honorable stone, as if it were all gold, in its composition there is less sand, and like feces it seems silver before it. I loved her more than health and beauty, and offered her for the light, as her message is indefatigable. Good things have come to me all together. with her and the wealth of her hand is countless. And according to many people he concludes: God loves nothing but this which abides in wisdom: for this is more red than the sun and more than all the stars of the world. If this truth is the essence, as it is, then it is appropriate to be called the most blessed, who with all their hearts seek the invaluable treasure of wisdom, with all kinds of labor that does not deny, and vigorous vigils that do not fall asleep, and even more so with exhausting sweat. The Sitsevs should be given every kind of veneration and support from every person of rank, and even more so from church rulers, as lovers of God’s wisdom, seekers and preachers. And beforehand, and to our humility, an honest and reverent man of the name came with a diligent petition, persistently praying that God would grant him the blessing of the archpastoral blessing upon the enterprise and intention laid down in his heart, even if the young boys labor through the labor of love to this precious treasure, according to the grammar of cunning and other free ones, like gold from the depths of the mother of all, from various dialects of scriptures, especially (Greek?) Slavic and Latin, it is sought in the gymnasium for those who want to build at the church of the name. We, therefore, having judged what is good and useful to the Church of God and the saved souls of the faithful, the petition of his work is to be, deigning and giving blessings, so that the hard-working people rejoice in the freedom of seeking and free teachings of wisdom, and gather in a common gymnasium, for the sake of refining the minds from the well-crafted didaskals in the Divine Scriptures at the church of the name, from the present time henceforth the whole of the coming summer is forbidden and a hindrance to no one. If anyone does not fear God and the teachings, he is a hater, an envious person, or a mischief-maker who disproves this work of God, let him be a stranger to the remembrance of God, and let him not live his days, and let him shake like the fratricide Cain, and let Judas and his part in the eternity take his end. This is according to the power of the all-generous God, given to our humility, to write commandedly, most famously for the sake of fortress, by giving this document, to the honorable and reverent man named and his zeal, he wants to be the heir, with the approval of our hand signing. Writing in the reigning, eminent and God-saved city of Moscow in the summer from the creation of the world , and from the incarnation of God the Word But all appeals to the generosity of the Shepherds and abbots of the monasteries remained in vain. Church and monastic patrimony were already quite exhausted by frequent collections for state needs 29 . The elderly Patriarch Joasaph was in no hurry to fulfill other plans of the Council of 1667, for example. regarding the multiplication of episcopal thrones in Russia, to counteract schisms, he did nothing to establish schools. The tsar was preoccupied either with taming riots or with external wars. – Nothing is known even about the fate of the school proposed and blessed by the three Patriarchs at the Church of John the Theologian. It seems strange that the strong man at the Court, a young educated monk with ardent activity, a student of the Archpastor of Chernigov Lazar Baranovich, respected by the Tsar, did not insist on the establishment of schools in Moscow, 30 the teacher of Tsarevich Theodore Alekseevich, Simeon of Polotsk. But having arrived in Moscow in 1664, although he was employed in scientific works in favor of the Russian Church, he lived for more than seven years as a simple monk in the Zaikonospassky Monastery, receiving a salary from the Court, but five altyns per day, and often even lacking the necessary 31. Around 1672, he became the mentor of the Tsarevich (born in 1661): from that time on, he began to have more power and influence on others. But unfortunately, he was unfamiliar with the Greek language, and his Latin education alienated the monks and Hierarchs who were strict in Orthodoxy from him 32 . But the time had finally come when the work bequeathed by the Patriarchs was to be fulfilled. In 1679, a certain Hieromonk Timothy returned to Moscow from a trip to the East, and brought with him news of the oppression that Orthodoxy was then suffering in the East, especially in Jerusalem, from the Latins, who sought not only to take possession of all the holy places in Palestine, but also to bring everyone into obedience to the Pope 33 . This also came to the attention of the young Tsar. Regretting the fate of Eastern Christians, he asked the Patriarch to establish a Greek school in Moscow in order to provide some assistance to the oppressed Orthodoxy 34. Patriarch Joachim willingly accepted this offer. Up to 30 students were gathered; the learned Greek Manuel 35, who lived in Moscow, was elected teacher, and after him Hieromonk Joachim, also from the Greeks; and Timofey himself, whom the Patriarch included in his house clergy, was appointed rector of this school. The school was opened at the Printing House. “And it is impossible to depict,” writes one of the students of this school, “how the most pious Emperor and the most holy Patriarch cared for him. Almost every week they came to the Printing House, both separately and together, both openly and secretly, to console themselves with a new and unheard of thing; provided students with clothes and ducats,” and so on. 36. The Patriarch of Jerusalem was no less happy when he learned about a beneficial enterprise for the benefit of spiritual enlightenment. “We thank the Lord God,” he wrote to the Tsar, “for God has favored the existence of a Hellenic school in the reigning city of Moscow. The Gospel and the Apostle were written in Hellenic language. The Greeks were the Holy Fathers and the acts of the Holy Councils and the Holy Father were written in Hellenic language and all the Holy Fathers. Church books. And this is a divine thing, if a Christian learns the Hellenic teaching and knows the books of the Orthodox faith, as they are written, and understand their interpretation without difficulty - and most importantly, by that Hellenic teaching, move away from the Latin teaching... We ask your holy kingdom, that school to be established and further spread, so that your memory may be eternal and immortal, like King Ptolemy Philadelphus... Enlighten your people with the Greek language into the highest knowledge of the true understanding, like the great-great-grandfather of your kingdom, the Great Prince of Russia Vladimir, baptizing the peoples existing under him, taking teachers from the Greek and then teaching Greek teaching, and singing in the holy churches was done in Greek, kupno and Slavic. Even then, the Hellenic teaching became poor for certain cases: but now we want to be renewed and perfected” 37. There were, however, people in Moscow who thought that it would be better to establish a Latin school instead of the Greek one. The unknown author of the “argument that Hellenic Greek teaching and language is more necessary than the Latin language and teaching,” tried to refute the opinion of those inclined in favor of the Latin language 38 . Referring to Russian and Polish chroniclers, he pointed to the example of St. Vladimir the Grand Duke of Russia, who borrowed faith and books from the Greeks; cited evidence from the Latin writers themselves: Anthony Possevinus and the scientist Lipsia, about the superiority of the Greek language over Latin; drew attention to the fact that through the study of the Greek language the Slavic language, as the closest to it (according to Smotritsky), can be purified more than through the study of Latin; was evidenced by the review of Epiphanius (Slavinetsky) about the dignity of Greek teaching, and the respect that is given to this language in other enlightened countries 39 . Recalling that in the schools of Western Russians they study in Latin, he noted: “although Belarusians study Latin, there is scarcity for the sake of Greek teaching (except for Lvov, which study in Greek), however, it is necessary to remember that a small part of those do not fall into the Union; and even those that do not fall, the remains of the Jesuvics are recognized in them: the Jesuvites do not teach them high sciences until they promise before God to maintain the Latin religion” 40. Concluding his discussion, the author wrote: “for this reason, it is especially appropriate to study Greek, since not only is the Orthodox faith not harmed by that language, like Latin, but it is also greatly corrected, and learn together with Slavonic, as if by time the Slavonic language (which is very rich) will be purified and combined with other learned languages. And according to Greek teaching, it is easier for those who want to learn Latin harmlessly... however, we entrust this matter to a wise teacher for judgment.” Who is this wise teacher? Maybe Simeon of Polotsk, who died in 1680. In any case, it is clear from the writer’s proposal that he was thinking even before the opening of the Greek school. As soon as rumors about the opening of a school and about the Tsar’s intention to establish even an Academy in Moscow spread outside Russia, scientists of different faiths, from neighboring Poland, hastened to take advantage of favorable circumstances in order to seize the right to study in Russia, and thereby gain influence on Orthodoxy itself. By the way, a certain Jan Belobotsky appeared here, who, according to the stories of Lithuanian immigrants, was a Calvinist preacher in Slutsk, and having arrived in Moscow, in conversations with Simonovsky Archimandrite Gabriel Dometsky and Pavel Negrebetsky, who had left for Russia from Poland, he soon discovered his Calvinist opinions. But all such attempts, according to the providential dispensation of God, were discovered and eliminated in good time 41. The Tsar really wanted to found an Academy in Moscow, but at the same time he wanted its instructors to be of impeccable Orthodoxy, and so that it could be a seedbed of good seed, and not chaff. He did not even accept Negrebetsky’s proposal to call scientists from the southwestern regions of the Russians 42, wanting to receive mentors for the future Academy from the eastern Patriarchs. Less than three years had passed since the establishment of the only school in Moscow, when the crowned brother of Peter the Great, in the last years of his short life, ordered the preparation of a charter for the rights and privileges of the Academy, and the drawing up of a charter for it 43. The undertaking is almost too hasty, but perhaps it would have been realized under more favorable circumstances! The prepared charter states that the Academy is opening for the study of the liberal sciences; namely, Grammar, Philology, Rhetoric, Dialectics, Philosophy of the intelligible (speculative), natural (Physics) and moral (Iphics), Theology, teaching things Divine (contemplative) and purifying conscience (moral); In addition, the doctrine of spiritual and temporal justice (Ecclesiastical and Civil Law), and in general, all the free sciences, “in which the entirety of the Academy, that is, the school, is constituted” must be taught. This was combined with the teaching of languages: Slavic, Greek, Polish and Latin. The Zaikonospassky Monastery was appointed to house the Academy, in which it was promised to erect decent buildings for it, at the expense of the royal treasury. For the maintenance of students and for the needs of the institution, six other monasteries and one hermitage with all their homelands and lands were assigned to this monastery; namely the monasteries: Bogoslovsky, in the district of Pereyaslavl in Ryazan; Andreevsky and Danilovsky - in Moscow, the latter for the stay of newly arrived scientists; Stromynsky, in Moscow district; Pesnoshsky - in Dmitrovsky, and the Borisoglebsky Monastery; also the Medvedev Desert. Along with this, the Tsar donated one of his palace volosts, namely Vyshegorodskaya, and several wastelands in Borovsky district to the Academy. Moreover, the Academy was allowed to accept all kinds of contributions for the maintenance of students. As a necessary scientific aid for the Academy, the Tsar gave it his state library. The right to study at the Academy was granted to all classes. Students, while studying at the Academy, were exempt from any extraneous court in all cases, except criminal ones; Those who completed the course of study, with a certificate of approval from the academic authorities, when assigned to the civil service, were granted the rights belonging to noble origin. The head, or guardian, and teachers of the Academy must certainly be of Orthodox origin, and therefore either Greeks or Russians; but those coming to Moscow from other countries, such as Greece, Lithuania and Little Russia, must, in addition, present reliable evidence of their Orthodoxy. In general, everyone, before taking office, pledges by oath to the inviolable observance of Orthodoxy. They are provided with supervision over home education and over foreign academics coming to Russia; without the knowledge of the academic authorities, no one is allowed to teach children foreign languages ​​in their home; Without the approval of the Academy, foreign scientists are not allowed to remain in Russia. It is left to guardians and mentors to ensure that there are no disputes among the people about faith, that those who have converted from other faiths to the Orthodox preserve the charters and traditions of the church, that ungodly and heretical books are not circulated or distributed among the people. Those who blaspheme the Orthodox faith are subject to the judgment of the guardian. No one can put the guardian himself on trial except the Tsar and the Patriarch; mentors are suing at the Academy. Without dismissal from the superintendent, none of the teachers can leave their service; and those who have worked hard in their service can hope for a worthy reward for their labors from the royal bounties. By the methods that were opened to support the Academy, by the rights that were granted to the guardian and academic mentors, one can see how highly the young Autocrat valued education. It also cannot be denied that such respect for academic dignity and the very idea of ​​starting such a complete course of study were borrowed from the example of Western countries 44 . Patriarch Dositheus of Jerusalem, one of the most enlightened hierarchs of his time, 45 wrote about the mentors he sent for the Moscow Academy: “we and the holy Patriarch of Constantinople and the entire Council ordered them not to teach the Latin language and teachings in school, except Hellenic... They should teach Grammar and other teachings; and they amuse themselves around Physics, Philosophy ... The essence of the school is in Constantinople, in Chios, in Arti, and in Ioannina, and in other places, however, the teachers all obey the Bishop, they are below the level of clerics, and they do not dare open their mouths in other matters without the command of the bishop: they are nothing else, only teachers of a single school” 46. It is not surprising that to Patriarch Joachim of Moscow, with his disfavour towards everything Western, 47 and with greater maturity in judgment, both the idea of ​​​​establishing a school on such a large scale seemed untimely, and the rights granted to academic authorities did not entirely agree with strict hierarchical concepts. At least, we know that when it was necessary to call mentors from Greece for the newly founded Academy, he did not take it upon himself to write about such an important matter to the Eastern Patriarchs, but instructed Hierodeacon Meletius from the Greeks to ask the Patriarch of Jerusalem Dositheos about this, and, moreover, to ask not many mentors for the establishment of an entire Academy, but one teacher of the Greek language 48 . It is clear that the Patriarch only wanted to continue and, perhaps, improve the state of the existing Greek school. Meanwhile, Tsar Feodor Alekseevich died (April 27, 1682). The certificate written for the Academy remained unapproved. Soon bloody turmoil broke out in Moscow on the part of the Streltsy and schismatics. The idea of ​​establishing the Academy was crowded out of the attention of the government by other concerns. But when the unrest subsided, then the hopes of the learned monks who were in Moscow were revived. The government was in the hands of Princess Sophia, famous for her intelligence. She was expected not to neglect the work begun by her brother. Back in November 1682, the Chudovsky hierodeacon Karion Istomin 49 presented the Tsarevna with a request in verse for the establishment of science in Russia. Having depicted the beneficial fruits of wisdom, or enlightenment, and glorified the virtues of Sophia, the wisdom of the same name, he recalls the efforts of Tsars Alexei Mikhailovich and Feodor Alekseevich to start schools. The Sovereign built it according to God’s will, As a teaching to those who desire, skholi, Teachers were wise people, Church of the Holy East Udi. So the Tsar will rejoice in science, Like his son, your brother, learn it, Good Alexy, beautiful Tsarevich - His mother, Queen Mary, Also the former Lord Tsar Theodore Alekseevich, beneficent to everyone, Trying to root science in the kingdom, Those who want to sharpen their minds. Today science is not stronger: There are many more cases here, And it’s not surprising that a good deed Is not ripe in speed... Until now wisdom has not been introduced, But I have already learned the goodness of many things. With such a state of mind, the inquisitive monk asked the Princess: Beseech the existing Autocrats, The Russian scepter is in the hands of those who have it, Grand Dukes, Sovereigns, Tsars, Ioanna, Petra Alekseevichev, Yes, the Lords will so please, - Sciences are told to be perfect And teachers told people 50. Two years later, another monk Sylvester Medvedev, the builder of the Zaikonospassky Monastery, who benefited from the instructions of Simeon of Polotsk 51, presented the Tsarevna with the charter establishing the Academy and in his poems asked for its approval 52. A supporter of Sophia until the last days of her greatness, Sylvester wanted her reign to be marked by the glory of patronage of enlightenment, and he himself was probably fond of the hope of being the head or guardian of a learned society, which was supposed to be located in his monastery. The slowdown of the Greek mentors and Sofia's favor towards Medvedev could support such hope. – In the verses in which the letter was presented, he turns with prayer to Jesus Christ: May the light of the sciences be revealed to us And establish it forever with instructions! She (Sophia) started that task and completed it, Yes, not like it will collapse first. But this time the charter, it seems, remained unsigned, and consequently, the rights assigned in it to the proposed Academy and its guardian and mentors were not approved 53. Meanwhile, mentors sent from Constantinople, two brothers Ioannikis and Sophronius Likhud, arrived in Moscow. They came from a noble, but subsequently impoverished family, were born on the island of Kefalonia and received their initial education here; then they studied Philosophy and Theology in Venice, from Gerasim Vlah, who was famous for his learning, later Metropolitan of Philadelphia 54, and in Padua from Arsenios Calludi. After nine years of study, awarded the title of doctorate, in 1670 they returned to their fatherland, held various positions here and in other places, especially mentoring, and in 1683 arrived in Constantinople. Here Dositheus, Patriarch of Jerusalem, in whose monastery they stayed in Constantinople, invited them to go to Moscow, but at the request of Patriarch Joachim. The Likhuds willingly agreed to this, and having received from the three Eastern Patriarchs a general letter testifying to their Orthodoxy and learning, they left Constantinople in July of the same year. But on the way, either the war or the machinations of the Jesuits delayed them for so long that they could not have arrived in Moscow before March 6, 1685 55 . In Moscow, the Likhuds were treated kindly by the Tsar’s mercy; they were placed in the Epiphany Monastery and given five students from the previous school; these were Alexey Kirilov Barsov, Nikolai Semenov, Feodor Polikarpov, Feodot Aggeev and Joseph Afanasyev. The monk Job of the Chudov Monastery joined them. All of them were placed with their mentors, and first began to learn Greek from them. - Meanwhile, they began to build a special building in the Zaikonospassky Monastery 56. For this purpose, the amount refused at the school, according to the spiritual will, was used by the same hierodeacon Meletius, who communicated with Patriarch Dosifei about sending scientists. Two years later, the building, under the supervision of the Likhuds themselves, was completed. The Patriarch himself consecrated it and blessed mentors and students to move here. Then the Likhuds and other students of the former school were entrusted; Up to 40 boyar children were reassembled, not to mention others 57. And the Likhuds were given the right to teach all the liberal sciences in Greek and Latin gradually. Soon, however (precisely in 1688), one of them, Ioannikis, due to state needs, was sent to Venice, as he was well acquainted with the Republic there, and spent about three years there 58. Meanwhile, Moscow rebelled against the Likhuds and was persecuted by Medvedev. Having harbored enmity against them since their very arrival 59, Sylvester was even more irritated by their accusations of wrong-mindedness on the occasion of disputes that arose regarding the time of transubstantiation of the forms of the Eucharist into the body and blood of Jesus Christ 60. In various writings, he scattered curses and slander against Orthodox teachers throughout Moscow, without announcing his name. The Likhuds defended themselves. And Medvedev, condemned by the Council for persistence in his errors, deprived of the monastic dignity, was sent to repentance at the Trinity St. Sergius Monastery, and then, for participation in the conspiracy on August 8, 1689, together with Shaklovity, he was executed as a rebel 61. Amid the struggle against the Latinists and amid popular unrest, the Likhuds did not abandon their studies. Having taken full charge of the school, they began to teach their students Greek and Latin and introduced them to various meters of poetic speech 62 . Then Sophronius taught Rhetoric in Greek and Latin 63. In 1690, he began to expound Logic, announcing to his listeners that he would follow Aristotle in everything 64. Indeed, in his lessons he explains the works of this philosopher, only in a different order 65. The same philosopher was the leader in the subsequent lessons in Physics. But here the mentor, having pointed out the benefits of this science for theology, found it necessary to make a reservation that one should not accept speculations contrary to faith and Orthodoxy. It was supposed to read all eight books of Aristotle on physics; but this assumption was hardly fulfilled 66. As soon as the Zaikonospassky School began to rise to the level at which it could appropriate the name of the Academy, its founders and its first mentors were taken away from it, without having time to bring their students to the main goal of their works of theological education. The patron saint of the Likhuds, Patriarch Joachim, died in March 1690. With joyful hopes the Academy welcomed the accession of the new High Priest, Hadrian 67. But her hopes did not come true. Polikarpov, a student of the Likhudovs, writes that they were slandered before Patriarch Adrian by relatives and favored by Sylvester Medvedev. But it is unlikely that these slander would have had more power after Medvedev, who was convicted by the Likhuds of non-Orthodoxy, died the shameful death of a traitor. The accusations against them went much further. The Likhuds had the imprudence to insult the Archimandrite sent to Moscow in 1693 by Patriarch Dosifei of Jerusalem 68 . Of course, he, returning to his Patriarch, told him very unfavorable news about the Moscow mentors: that they call themselves the head of the Greeks in Moscow, and allow themselves to give the government their feedback on those who come; they stand up for people condemned by the Church, specifically for some Acacius, who retreated to Latinism; Meanwhile, they do not care about their business; their students achieve little; The eldest of the Likhudovs completely left the school and went to Venice to trade with money refused by Deacon Meletius in favor of the Jerusalem monastery (and not the Academy). – Patriarch Dosifei, having received such information, first, in a letter to the Likhuds themselves (dated July 15, 1693), reproached them for such unrest and, if they did not correct it, threatened them with excommunication; then he wrote against them and to the Tsars (dated August 10 of the same year), moreover accusing the Likhuds of unfairly appropriating the title of prince and of violating the rule given to them not to teach Latin 69 . One must think that as a result of these letters, the Likhuds were first sent to the Novospassky Monastery in Moscow, then exiled to captivity in the Kostroma Ipatiev Monastery 70. At the same time, the teaching of science at the Academy in Latin ceased 71. The Likhuds were accused of neglecting the school; but from among their own disciples they chose their successors. This is the best reflection of the reproach he made! But since the newly elected teachers themselves did not listen to the full course of teaching, it was decided to deal with it only with lower students and teach them Grammar, Literature and Rhetoric - which the mentors themselves could know. For this purpose, Nikolai Semenov Golovin 72 and Feodor Polikarpov were elected. Both of them taught science only in Greek. From this, the Academy began to be called the Hellenic-Slavic School 73. The Archimandrite of Jerusalem, Chrysanthus, repeatedly promised to send a mentor “perfect in the sciences” to Moscow to teach the higher classes 74 . But five and a half years passed, Golovkin and Polikarpov left the Academy to become printing clerks; Job took their place, also from the Likhudovs' disciples. But no one was sent from the Patriarch of Jerusalem. Then the Academy was entrusted to Hieromonk Palladius Rogovsky, who had recently arrived from the western regions and received a full theological education and the title of doctor. From now on, the teaching of sciences was introduced in Latin; for Palladius did not know Greek, although at first he studied with the Likhuds 75. Words of Lavrentiy Drevinsky, a brave defender of Orthodoxy against persecutors, at the Sejm of Warsaw, 1620. Histor. on Union, p. 69. Description Hand. Rumyantsov. Museum, p. 557., in the preface to the translation of the book of St. John of Damascus, known as Heaven. Possevin in 1582 proposed: “to send for a while some people, albeit young ones, who could read and write in Russian, and the Pope would return them again; and there he himself promises to teach them faithfully in the Greek faith from the old Fathers with others who were sent to Rome from the East.” Tsar John Vasilyevich responded to this: “It is impossible to elect people who would be suitable for such a task; and how such people will be gathered, and from now on such people will be sent to the Pope.” Ancient Ross. Vivl. VI, 97. 101. De rebus Moscovit. Ed. a Starzewsky inter. Histor. Ruth. Scriptor. Extern. Vol. 2. p. 285. In the Collection of K. Obolensky “Sigismund’s Order to Lev Sapieha, 1600” The acts of this Council are printed in the Tablet published by Patr. Nikon in 1656 Margeret, who was in Russia from 1600 to 1606, wrote “the Russian people know neither schools nor universities. Some priests instruct youth in reading and writing, which few, however, do.” Modern tales. The Pretender, Part III. page 27, Maskevich writes similar. Ibid. Part V. pp. 66, 67. Histor. State Ross. T. XI pr. 1–25. Modern tales. Part I. pp. 12. 13. “Petition” of Arseny to Boyarin Saltykov, in which the corrections made by the Monk Dionysius and Arseny in the Potrebnik are defended, and many errors in the previously published Moscow editions of church books are exposed. Rukop. Moscow. D. Academy No. 177. pp. 422 – 442. Arseny complains that among their accusers, “some of them barely know the alphabet, otherwise I know that some of them do not know the vowel, consonant, and double-vowel letters in the alphabet; and if they understand the eight parts of the word that are related to these, that is, genders, and numbers, and times, and persons, titles and pledges, then it was lower in their minds. Sacred philosophy has not even been in the hands of anyone, even if someone has not been in the art, it is convenient to sin not only in the Divine Scriptures, but also in earthly affairs, even if he is witty by nature. - Without understanding either genera, times, or persons, it is impossible to speak right and soundly in the Divine Scriptures of the nobility. If, Sovereign, you want to see their mind, ask the best Archimandrite or priest: there is a voice in the great dogmas of the Theotokos: “Who does not bless You, O Most Holy Virgin,” - “and he is sung in the all-year circulation by many other Theotokos, for the fulfillment of Orthodoxy; there are Sitsev’s speeches in it: “The same pure prophecy from You, indescribably incarnated, by nature God and by nature being man for our sake, we are not divided into two persons, but we are incongruously cognizable into two natures. What kind of reason do these speeches convey, since they say that we are not divided into two persons, but are incongruously cognizable by two natures? And what evil commands does Saint Ivan of Damascus conquer with these verbs, and avenge, and curse? And whoever the Archimandrite or priest will not give a legend with this saying, and this one is in no way different from the ignoramus and the peasant.” Reisebeschreibung, ed. in Schleswig 1647. p. 280. See Strahls, Gelehrt. Russland. S. 200. The French translation of this journey (published in Amsterdam 1727) says that the school was founded several years before this. But both expressions remain vague recently and for several years because it is not known from what time they should count backwards. – What is the author of the Dictionary about the writer based on? spirits, rank, when he says that the school was opened under the Patriarch. Filarete (1633), unknown. Truth of the Holy Solovetsky Monastery. 1844. pp. 14–16 See also pp. 174. 176. 181. 187. Patriarch Paisiy definitely wrote on the way to the Tsar about Arseny, but not about that Greek, but about Sukhanov, the Builder of the Epiphany Monastery in Moscow, and, moreover, without any reproach regarding his Orthodoxy. Collection State Gram. T. III. page 437. In this monastery, wrote Peter Mogila in 1645, there are more than one hundred and fifty monks in the community, living by the labor of their hands, following the example of Anthony, that great hermit. (In the book: Stone). “For the sake of this monastery of the Russian family in the enlightenment of the free wisdom of teaching,” says the “privilege of the Slavic-Greek-Latin Academy.” Dr. Ross. Vivliof. Part VI. page 404. The Dictionary of Writers of Spirits, Order (Part I, p. 177) mentions his canons and teachings stored in the Kiev St. Michael’s Monastery. Collection Laws T. I. p. 166. Dictionary. oh pisat. Spirits, rank, articles about Arseny Satanovsky, Euphemia and Epiphany. The position was especially important due to the circumstances of the Church at that time. Since 1664, Simeon was the former Archbishop of Tobolsk (Catalog of Russian Bishops, RK. M.D. Academy). In 1667 he entrusted it to Paul, Metropolitan. Sarsky. Act. Arch. Expedition T. IV. p. 205. Publishing the Bible in Slavic in 1663, with a few changes against the Ostrog edition, which was not entirely correct, they complain that “the little earth was found by the Greek guide, from whom the Slavic church books were translated and corrected; But the people doubted this, thinking it was not true.” In the preface to this publication. The existence of the Chudovsky School in 1666 can, however, be inferred from the signature of Paisius Ligarid under the answer to the Swedish envoy Lilienthal “about the faith of the Greeks and Russians regarding the Holy Eucharist,” where it is said that this answer was written “in Alexiano Musaeo.” The name of the museum, of course, means the school, which was named Alekseevsky, either after the Tsar, or after the name of St. Alexis, in whose monastery it was established. The Paisievs' answer is contained in the book: De perpet. fidei Eccles. universal. circa Eucharistiam. Paris. 1669. Under the name of Panteleimon, see Allat, de consensu Eccles. p. 996. This refutation is in the Moskov manuscript. Spirit. Academy No. 68), translated into Slavic, but written in Polish alphabet; translated and written, as noted at the beginning of the manuscript, by Simeon of Polotsk, whose own refutation of the same petition (known as: The Rod of Government, in draft form, follows Paisiev in the same manuscript." This word in an abbreviated form is placed in the appendix to the words of Simeon of Polotsk, known as: Soulful Supper, printed. to Moscow 1683, l. 150 per revolution, and so on. But it is contained in its most extensive form in the previously mentioned manuscript of the Academic Library. Let's borrow this and the next. words from the mentioned manuscript. In Constantinople, in Phanar, under Mohammed IV, the first school was opened by the wealthy merchant Manotaki. See Villamain. Lascaris r. 252–254. History of Jerusalem. Patriarch. Dosithea. T. 2, p. 477. In hand Synod. bib. under No. 130, l. 153, there is a letter from the parishioners of this church to an unknown person, which says: “They also conceived another noble and useful thing for the Orthodox people, that is, the construction of a Slovenian grammar school, the acquisition of teachers and students, writing a petition to the Most Holy Royal Majesty, may he deign to bring this undertaking to completion.” - Slich. Histor. Ross. Hierarchies. Part I. p. 420. See "Privilege of the Moscow Academy," in Ancient Bible. Part VI pp. 400, 401. They are in the collected works of Simeon of Polotsk, hands. Synod. library, sheet., No. 130. l. 189 and 190. In addition to the letters of collection from church and monastic estates in 1670, and the following (Act. Archaeographer. Expeditions T. IV. pp. 226 and 243. Collected laws T. I. p. 856; on the abolition of tarkhan letters in 1672, ibid. p. 874.) see especially the petition of all Moscow monasteries for the relief of various duties imposed on them, filed in 1684, Act. Archaeogr. Exped. T. IV. p. 417. “We pay from the estates of all your, great Sovereigns, taxes against the landowners and votchinniki with a great increase, streltsy bread three times, and yamsky and polonyanichny money twice, and in addition to the military people on the salary of half-a-half, and half-a-ruble, and ruble money,” and so on. For his many and extensive works, see the Dictionary of Pisat. Spirit. rank Part II. pp. 215 et seq. The book: The Rod of Government, subsequently published on behalf of the Patriarch and the Council, was written by him in less than two months, as indicated on the draft Academic list, precisely between May 18 and July 13, 1666 - Lazar Baranovich, in a letter to Tsar Alexei Mikhailovich, himself calls Polotsk his student and asks to entrust him, along with others, with the consideration of his own work by the Archbishop. Chernigovsky Trumpets of Words. Hand. Synod. No. 130. l. 156. This can be seen from his letters to Tsar Alexei Mikhailovich, published. in the Bulletin of Europe 1828, for the month of September. The time of his arrival in Moscow can be seen from the third letter, dated 1671. “I have been living according to your, Great Sovereign, decree in Moscow for seven years.” The palace note on the birth of Tsarevich Peter (1672) mentions gifts, among other things, to the teacher Elder Simeon, probably to Polotsk. Fog. Collection record about Peter the Great. Part V. p. 188. In a modern note about the translation of the Bible by Epiphanius, it is said. “O. Epiphanius did not deign Simeon of Polotsk to be involved in this matter for this reason, even if he had learned and knew something, exactly in Latin; Greek below, knowing the slightest thing.” This was during the patriarchate of Dositheos, who himself described the disasters of the throne of Jerusalem in the History of the Patriarchs of Jerusalem. From here the information about the oppression of the Orthodox in the Holy Land was borrowed by the author of the History of Jerusalem 1844. Part. 2. pp. 329 et seq. Timothy was probably the same presbyter who signed the definitions of the Jerusalem Council of 1672, repeated in the message of the Eastern Patriarchs to the Holy Synod in 1722 and published in the Russian translation of 1838. - In the “Historical News of the Moscow Academy” (Ancient. Viv. part XVI. p. 295.) it is said about Timothy spent several years visiting holy places in Palestine and in the Svyatogorsk monasteries.” At the same time, Tsar Feodor Alekseevich entered into relations with the Austrian Court against Turkey. Artsybasheva Narrative of Russia, Books. VI. page 183. Probably the same one who was buried in the Moscow Zaikonospassky Monastery, in 1694, by the name of Levendat, as stated in the tombstone. Dr. Vivl. Part XVIII. page 201. “Histor. news about the Moscow Academy,” compiled by Polikarpov. Dr. Vivl. XVI. page 296. Rk. Synod. Bible under No. 373. l. 1 – 5. Patriarch Dosifei wrote almost the same words, in a letter, printed, in the Collection. States, gram. T. IV, p. 421. In Rukop. Moscow. D. Academy, started. XVIII century “The Greek language is taught together with Latin in all academies to this day, and especially in Venice it shines in their glorious Academy of Patavia (Paduana), moreover, in French Paris, in London in England, in Lundun Galana, in Prague - German (Bohemian), and in Italy in Rome, and in others, and islands like in Kerkyra, in Chia , in Zakynthos, and in many other places the teaching and teachers of the Greek language are; and in Constantinople, although there is no academy, but there is a great school, in which they learn all kinds of free teachings.” This is confirmed by Palladius Rogowski's own testimony. Pavel Negrebetsky, in his denunciation of Belobotsk on May 19, 1681, among other things wrote: “I asked him (Belobotsk): what is your fault in coming to Moscow? He answered: I heard that the Great Sovereign wants to establish a teaching in Moscow and establish an Academy, and I came to teach. “I answered him: is it you, a heretic, who would start such a great thing? Instead of affirming the Orthodox faith, even for the sake of the Great Sovereign of science, you would soon introduce the damned heresy... Even if you really were the Roman faith, it would be impossible for you to introduce teachings here: as the Romans are trying to introduce their heresies in the Russian kingdom in all sorts of ways, through science.” Draft list of reports in hand. M.D. Academ, No. 68. As a result of this denunciation, Belobotsky was summoned to court before the Patriarch and convicted of various errors. Negrebetsky wrote to the Tsar: “and first I informed your Boyar and butler, Prince Vasily Feodorovich Odoevsky (Rtishchev’s son-in-law), about the only constant, learned man in philosophy and theology, Elissei Karabchikeyevich, Abbot of Dobromylsky, and I also inform you, the Great Sovereign, about that man, for he is a very skilled executor (preacher), whose teachings are not only those of the Orthodox, but many from the Romans have received miracles. And in the great monastery there is a hieromonk, named Gavalevich, a theologian and philosopher, and in competition he is very keen and a great zealot for Orthodoxy. Likewise, in teaching similar things today, the very great defender of Orthodoxy from heresies, who suffered for faith and suffering even to death, Hegumen of the Lubelsky Monastery, who, if it is suitable for Your Royal Majesty, at your command, wishes here to serve Your Royal Majesty and the holy Orthodox faith. Also there is found a worldly man, a true pious champion of our faith, Ternovsky.” Monastic, mentioned here, from 1689. Hegumen of Kirilov in Kyiv, in 1689, together with St. Dimitri, later of Rostov, came to Moscow. See his diariush for 1689. The certificate was printed in Dr. Vivl. Part VI. pp. 397 et seq. But it is not a charter, as some call it. Sylvester Medvedev, presenting this document to Princess Sophia for approval, says in his verses: “I present the privileges of the Academy, which was created by your kind brother, and was orderly written by command.” The charter itself repeatedly states (see the preface and paragraph 4. 8 and 18) that the charter of the Academy will be proposed separately. Who wrote this charter? It is attributed to Simeon of Polotsk. But if you believe the time stamp on the charter (1682); then it was drawn up after the death of Polotsk. See the article about Palladium Rogovsky, N.I. Nadezhdin, in Son of the Fathers. for 1840, Aug. m. page 608. In addition to Greek, he knew Turkish, Arabic, Russian, Georgian and Latin. Hellad. Status Eccl. Graec. 1714 p. 15. He is also known for his History of the Patriarchs of Jerusalem and for the publication of many books against the Roman Church. Collection notes on the life and deeds of Peter the Great, Tumansky, Part 10 p. III. 120. Even in the acceptance of foreigners into Russian military service. See his spiritual testament. Patriarch Dosifei subsequently wrote to the Tsars: “a letter has come to us from your country, from the deceased hierodeacon Meletius, who wrote on behalf of the blessed Patriarch Cyrus Joachim, so that I could find and send him a teacher of the Hellenic language, writing, as if there is a will about that in the blessed death of the former ever-memorable Autocrat Sovereign Feodor Alekseevich." It can be seen that Meletius wrote during the life of Tsar Theodore Alekseevich. Director of the printing house. Act. Archaeogr. Expedition T. IV. page 379. The entire message consists of 380 verses. It was found in the manuscript of the Chudov Monastery, which contains other works by Karion Istomin. At the end of the message there is a signature: “This is your sinful servant, Hierodeacon Karion. 7191. November on the l day.” In 1672, Sylvester was still in the Molchanskaya desert. See Description. Hand. Tolstoy, p. 375. In the book of Patriarch Joachim “Osten”, it is said about him: “he came from the city of Kursk, and was primarily the scribe of civil affairs, the rector of the clerks. Learn the honor of the Latin book from a certain Jesuit disciple.” The name of the Jesuit student is Simeon of Polotsk, as can be seen from another place in the same book. Printed in Ancient. Vivliof. Part VI. They were presented in Jan. 1695 For the list of the said letter was printed without the royal signatures. Moreover, it is known, at least about some monasteries that were assigned by charter to the Zaikonospassky Monastery for the Academy, that they still remained independent from it. Thus, the Stromynsky Monastery remained behind the Trinity Lavra; and Pesnoshsky was assigned to it in 1699. See Historical. Description Holy Trinity Lavra of Sergius. 1842. Ch. 10. In the Library of the M.D. Academy, between the manuscripts, his lessons on Philosophy and Theology are kept: the former consist of explanations on Aristotle, the latter in explanations on the Theology of St. John of Damascus. Nos. 276, 298, 303. About Gerasim, see Fabr. Bibl. Graec. Ed. Harl. T. XI, p. 528. All this information about the Likhuds is presented in a note: “about the family, upbringing and deeds of the Likhuds,” when they wrote it under the title “Spiritual Sword.” – The letter given to them by the Patriarchs in Constantinople is also placed there. In "News of Muscovy 1689 by de la Neuville" this is attributed to the influence of Vasily V. Golitsyn. It says: “he built a huge building for the collegium, where he determined to house 20 Greek learned people, with many books, ordering the nobles to send their children to study in this institution.” Russian Vesti, 1841 No. 10. p. 141. The Likhuds themselves, in Testifying the Truth against Sylvester Medvedev, wrote: “The disciples of some are priests, hierodeacons and monks, some of the princes are boys, stewards and every rank of this reigning city.” Dictionary about writing. spirits rank Part I. p. 235. Of course, this was the reason for Medvedev’s complaint that the Likhuds had seized monastery lands for the school. Dr. Vivl. XVI. page 300. These disputes are discussed in detail in Mr. Smelovsky’s article about the Likhuds, published in the Magazine Minister. folk enlightenment 1845. No. 2. See Act. Histor. T. 5. p. 337, and Collection. laws T. 3. No. 1352. In the Archives of the Moscow Armory, by the way, there is a census of the books of the Zaikonospassky Monastery, compiled, by decree of the Patriarch, in September 1689. This is probably Medvedev’s library, which, perhaps, was later used by the Academy. Currently, some of them belong to the Moscow Committee for Censorship of Spiritual Books. From the signatures preserved on them, it is clear that at first they belonged to Simeon of Polotsk. Among the 603 books, more were Latin and Polish, but there were also Greek and German; 18 Greco-Slavic grammars and many lexicons are mentioned. See News. Europe 1827. No. 16. p. 255. and Monuments of Moscow Antiquities. 1845. about the Armory Chamber. In the Moscow Library. D. Academy, among the manuscripts that belonged to the Likhuds, there is a brief Grammar of the Greek language, No. 331. - It was written in 1687; with her is Piitika and a short Latin Grammar. In another manuscript, 1691 and 1692, No. 333, the same Greek Grammar is directly called the work of the Likhuds. On the Rhetoric of the Likhuds, see the study of Mr. Smelovsky in the Journal. Minister folk, educational, 1845. m. March. The academic list of this Rhetoric, No. 329, dates back to 1712. From a comparison of this manuscript with another, also belonging to the Likhuds, under No. 324, it is revealed that the entire second book of the Likhuds’ Rhetoric “on eloquence” or on paths and figures (pp. 120–250) was translated from Latin, with changes in a few examples. Hand. Academician Bible under No. 300, containing Logic. On the manuscript, at the beginning there is 1690. March 17. Then, under various parts of Logic: 1690. December 1., 1691. February 25., 1691. August 11. The last note was made halfway through the lessons. When they are finished is not indicated; At the end of the manuscript there are lessons written back in 1669. – Another copy of these lessons was copied by the hand of Nikolai Likhudov’s student, No. 299. The doctrine of syllogisms, which is divided into three parts, is followed by an introduction to Logic; then Porphyry’s doctrine of general concepts is explained, then Aristotle’s doctrine of categories, and finally something from his latest analytical books. That the Likhuds read Physics is evident from the Historical News of the Moscow Academy. Physics was usually read after Logic. Of the many lists containing the physical lessons of the Likhuds, read by them at the Academy, in all likelihood, they are contained in pk. under No. 311. They are written in Greek and Latin, and are interrupted at the 3rd book. The welcoming speech was printed by Dr. Vivl. Vol. VIII p. 356. The congratulators, calling themselves students of the Orthodox, the Royal and Patriarchal Academy, among other things, say: “let us rejoice in common with the face of the place, and with the place of the place... Maybe our Slavic language can boast now: through it the most holy subject of your blessedness is glorified” - It is clear that the schoolchildren listened to Rhetoric! In a letter to the Likhuds, the Patriarch, among other things, accuses them of not accepting this Archimandrite. This letter is to Moscow. Synod. Library. – The Archimandrite of Jerusalem was in Moscow in 1693. See Dosifei’s letter, printed. in Collection Notes from Tumansky. Part X. page 97. The letter to the Tsars was published in the Collection. Notes of Tumansky Ch. X. pp. 107–122. In the Dictionary of Writers of the Clerical Order, Part I, p. 241, the removal of the Likhuds from the Academy dates back to 1690; for it is said that after 15 years they were called out of captivity in 1706: but Polikarpov, in the Note on the Academy, refers to the death of Joachim in 1690, and not the removal of the Likhuds. From the above comments about the Likhuds’ teaching of philosophical sciences, it is clear that in 1691 and 1692 they were still teaching at the Academy. From Dosifeev’s letter to the Likhuds (dated July 15, 1693) it is clear that in 1691 they were still in Moscow. Our chronological considerations are confirmed by the following circumstance noted by Polikarpov: after the Likhuds, Nikolai Semenov and Polikarpov were teachers for five and a half years (1694–1699), then the monk Job for several months in 1700, after him the school was entrusted to Palladius Rogovsky. Thus, the school was never left without teachers. Polikarpov, in a Note on the Academy. Ancient Vivl. XVI. r. 301. The nickname of Nikolai Semenov can be seen from the greeting in verses presented by him and Polikarpov to the Patriarch in 1694, on R. X. Description. Hand. Tolstoy II. No. 220. In the preface to the translation of Dionysius the Areopagite, with the interpretation of George Pachymer (Ru. Synod. Bible No. 55.), it is said that this interpretation “was given over to the schola of the Hellenic-Slavonic ones, existing in the reigning city of Moscow, by the teacher of the prolific (Polycarp) father, the son Bogodar (Theodore), the prolific, those who bear fruit not purely, but abundantly, with talent, which the common Lord of all entrusts to him in his teaching and knowledge.” On May 20, 1694, Chrysanthos wrote to Patriarch Adrian: “a skilled man will be sent from us, without delay, and sufficiently tested in everything, and perfect in the sciences; You can show Philosophy conveniently as your first student (that is, Nikolai Semyonov and others who have not yet completed the philosophical course) and henceforth you will not demand anything from foreigners. “And until the end of the day, Nikolai and Theodore can teach the last (late-arrived) students to Philosophy.” From 24 Oct. In the same year, an irritated Chrysanthus wrote about the Likhuds: “if the wolves get rid of these curses, even if they don’t wake them up, they wouldn’t enter the school again, because the evil one is always angry, and no good will come from him. And I also pray that the school will not be idle, that the students will be taught as much as they have accepted. And Nikolai is pleased to manage such matters. May God grant that others learn as much as literature knows him. And if you have doubts about other teachers, deign to ask Nikolai Spafari, as he is a learned and truthful man.” – Both charters to the Synod. Library. Historical news about the Slavic-Greek-Latin Academy, p. 302. You might be interested in: