III. Пространство времени от собора 1549-го года до учреждения св. Синода

Over the space of time from the cathedral of 1549 to the establishment of St. Synod, we have two classes of saints - those whose chronology of canonization is known to us in an exact or approximate manner, and those whose chronology of canonization is unknown to us in either an exact or approximate manner. Therefore, we will give here two lists of saints, with a known and an unknown chronology of canonization. We will arrange the second list according to the chronology of the lives of the saints. A. List of saints whose canonization time is known exactly or approximately 1. Ferapont Belozersky, the founder of the abolished Nativity of the Theotokos Ferapont Monastery, which was located in the Kirillovsky district of the Novgorod province, 15 versts from the district town, and the Luzhetsky monastery 188, which is located in the city of Mozhaisk, Moscow province, who died in the latter monastery on May 27, 1426, and 2. Martinian Belozersky 189, Ferapont's successor as abbot in his first monastery, from 1448 to 1455 hegumen of the Trinity Sergius Monastery, who died in the same Ferapont monastery on January 12, 1483, canonized together or simultaneously. In some lists of the life of Martinianov, an entry is read about the establishment of the celebration of Ferapont and Martinian under the title: “On the blessing of Metropolitan Macarius” 190. The record says that many days after the council of 1547, the abbot of the Ferapontov monastery came to Moscow with the lives of both saints to ask the metropolitan to establish a celebration for them - that the metropolitan, having taken the lives from the abbot and examined them, commanded the council to be held again (“he commanded the council to be again”), at which he established the celebration of the saint. By another council, at which the celebration of Ferapont and Martinian was established, they mostly mean the council of 1549. But in the list of saints canonized by the councils of 1547 and 1549, which is read in the life of Metropolitan. Jonah, there is no Ferapont and Martinian, and therefore their canonization is more likely to be attributed not to the council of 1549, but to the council of one of the next nearest years - perhaps 1553, in which, as we know and what is now below, the canonization of saints took place 191. The celebration of both saints, as the record says, was established by the metropolitan on the basis of the evidence presented to him about the miracles performed by them (the saints). According to the clear evidence of the same record, the celebration of the monk was established as local in the closest sense of the word, which could only take place in the Ferapontov Monastery 192. 3. Peter, Tsarevich of the Horde 193, a noble native of the Horde, baptized in Rostov and lived here in the second half of the 17th century. In the calendar of one Volokolamsk collection of the 17th century, under the numbers of the month of August, a cinnabar note was made in the lower margin of the page: “In the summer of 7061 (1553) they began to celebrate Peter the 29th” 194 (in the original, the numbers are in Slavic, in letters). In this postscript it is necessary to understand our Tsarevich Peter, because there is absolutely no other Peter who could still be understood, and the fact that the postscript was made under the dates of the month of August, and not June, in which the Tsarevich is celebrated (29th), should be looked at as a scribe's error 195. In one speech in 1568, Tsar Ivan Vasilyevich the Terrible commemorates Tsarevich Peter among the canonized saints 196. 4. Avramy Chukhlomsky or Gorodetsky (Galichsky), founder of four monasteries in the Kostroma province - three closed: Galich Zaozerny, Great Desert and Upper Desert, and the fourth, Pokrovsky Gorodetsky or Chukhlomsky, which still exists and is located on the shores of Lake Chukhloma, opposite the city of Chukhloma, died in the last monastery on July 20 1375 (according to his life, in fact, it seems a little later). In the now mentioned Volokolamsk collection, under the 20th day of July, an unfinished entry is read: “7061 began to celebrate” 197 without indicating the name of the saint to whom they began to celebrate. Since the 20th of July, among the Russian saints, was and is celebrated only by Abramius of Chukhloma, then in all likelihood he should be understood. True, we know about the establishment of the celebration of Abraham in 1621, which is discussed below; but it does not at all exclude the possibility of establishing a celebration for him in 1553, for we know of more than one example of a double celebration 198. 5. Savva Krypetsky, founder of the Krypetsky St. John the Theological Monastery, which is located 12 versts from Pskov, died on August 28, 1495. A local celebration was established in 1554, following the discovery of the relics, from which miracles began to occur 199. 6 and 7. Gregory and Cassian of Avnezh, founders of the abolished Trinity Avnezh Monastery, which was located 60 versts east of Vologda, killed on June 15, 1392 during a raid on the Vologda region by the Kazan Tatars and Vyatchans, who ravaged the Avnezh Monastery. Due to the miracles performed at their graves, to verify the information about which Met. Macarius sent first one abbot, and then the local Perm-Vologda bishop 200; the metropolitan and a council of bishops established the celebration in 1560–61 201. 8. Stefan Makhrishchsky, founder of the Makhrishchsky monastery, which is located in the Vladimir province, 12 versts from the city of Alexandrov, died on July 14, 1406. Before the celebration of Stephen's memory as a recognized saint was established, the "veneration" of his memory as a cherished saint was established. In the years 1525-27, one monk of the monastery and following the monk the abbot of the monastery saw at night on the coffin of the saint, under the tree that grew on his grave, a burning fire and around that place a great shining light, for which reason the abbot of the Trinity Sergius Monastery Arseniy Sakharusov 202 veneration of the memory of the saint was established, about which it is written in his life: “In at the same time (when there was a vision) the life-giving Trinity of the Sergius Monastery, abbot Arseniy, came to Makhrishche to visit for the sake of the abbot (sic) and the brethren: and you told him how you saw at night on the tomb of St. Stephen a burning fire and a great shining light; The same Arseny was enlightened by the mind, the mind is not just a thing, but it comes from God's grace, and he commanded that a tomb (tent) be erected over the tomb of the Monk Stephen and his coffin covered with a shroud and a great candle, and he himself, having performed the divine service of the council and the great brethren, established, and set up the memory of the Monk Stephen from there." 203 The celebration of the memory of Stephen as a saint was established as a result of the miracles that took place at his tomb, either at the same time with Gregory and Cassian of Avnezh, who were his disciples, or shortly after them 204. 9 . Tikhon Lukhovsky, a solitary hermit, on the site of whose exploits the Nikolaevskaya Lukhov Hermitage, which was later named after him and after its church and place Tikhon, was founded, which is located in the Kostroma province, 5 versts from the city of Lukh, died on June 16, 1503. The celebration of memory (on the day of repose) was established in 1569, following the discovery of the relics, from which miracles began to be performed 205. The relics of St. Petersburg, discovered in 1569. Tikhon Lukhovsky turned out to be incorruptible; but the abbot of the desert, who placed them on top of the earth, was struck by blindness and received insight when they were again hidden in the ground (Filaret under June 16 and repeating it by Count Tolstoy, No. 378). 10. Jacob Borovichsky. We said above that in 1544 his relics were searched and an inquiry was made about the miracles performed from the relics, and that after the examination and inquiry, “veneration” of his memory was established. In 1572, Archbishop Leonid of Novgorod sent a new commission to Borovichi to inquire about miracles from the relics of Jacob, about which the 2nd Novgorod Chronicle reads under the indicated year: “On the 1st day of February, Friday, Bishop Leonid sent from Novgorod, from the monastery on Rozvazhi Street, a black priest Tryphon, and the Sofia priest Posnik, and the deacon Dmitreevsky from the Trade Side, to the monastery in Borovichn 206, look at the relics of the miracle worker Jacob: whether there is healing from the body from him or not, and they said: there is a lot of healing from him; Yes, of the same month of February 8, on Friday, they arrived in Novgorod from Borovich from Saint Jacob the miracle worker, (which) Trifon the priest, and Posnik the priest, and Deacon Semyon, and Shestakov, the son of the boyar ruler, examined, (and) the rulers said: there are many miracles of healing from the body of Saint James” 207. After this second inquiry about the miracles from the relics of St. Jacob, one must think, and a celebration was established for him 208. 11. Glyceria, maiden of Novgorod. In 1572, her relics were found, during which, at the moment of discovery, one miracle took place, and a month later, three days later, another miracle, and it is likely that it was then that a local celebration was established for her, which remains to this day. In the Novgorod 2nd Chronicle it is written about this under the year 1572: “In the summer of 7080, the month of July at 14, on Monday, on Legoshchi Street, behind the church of the saints, the martyr Frol and Laurus found a coffin on top of the earth and found in the coffin a whole body (whole), and not all, but the ores were bent on the cross, the maiden, the name Glikeria, headman Pantelius of the same Legoshcha street, and the old wife Nastasia told Vladyka Leonid (that) she remembered how that girl was seen off here for about fifty years, and the Vladyka saw off that girl with the cathedral and walked from the crosses with the whole cathedral to Legoshcha street and sang prayers in the church of the holy martyr Frol and Lavra with the entire cathedral and laid that maiden in another place; and after the farewell, God forgave the four-year-old son of the clerk Suvor Bogdan, and his name was Agathon, and the bells of that ruler rang all day long.” “Yes, the same day (August 11, 1572) from the grave from the girl on Legoshchi street, forgiveness, - Ochima forgave the man” 209. 12. Euphrosyne, Princess of Suzdal. We indicated above (No. 59) that the name of Euphrosyne, as a saint, is read in the calendar of one church Rule, written in the first half of the 16th century. After this arbitrary entry into the calendar by the scribe of the manuscript, indicating that she belonged to the number of revered dead, in fact she was canonized or canonized in an unknown year of the reign of Metropolitan Anthony, who occupied the see from 1572 to 1581. Bishop Varlaam of Suzdal (1570–1586) says that when, after a contented search, he managed to find the stichera and canon of Euphrosyne and her life (written not very long before him by the monk of the Suzdal Euthymius Monastery Gregory), he presented them to Tsar Ivan Vasilyevich and Metropolitan. Anthony, that the Metropolitan convened a council and that at the council, it is implied that he was convinced of Euphrosyne’s rights to canonization as a wonderworker, and it was established to celebrate her on the 25th day of September 210. The relics of Princess Euphrosyne of Suzdal were found in 1699, see Collection about the city of Suzdal by the clergyman Anania Fedorov, in the Vremennik General. East. and Ancient book XXII, p. 186. At the same time, Anania Fedorov expresses himself in such a way that, as if for the first time, the celebration of the princess was established or restored: “there was a commandment from the most pious great monarch and a blessing from the most holy patriarch, so that the saints, having found the coffin, opened it and opened it to testify and create a memory like the saints.” 13. Joseph of Volokolamsk, founder of the Volokolamsk Assumption, after his name Joseph, monastery, which is located in the Moscow province, 18 versts from the city of Volokolamsk, died on September 9, 1515. Rev. Joseph was celebrated three times - twice local and the third time general. For the first time, a local celebration was established by Metropolitan. Anthony with the Council of Bishops on December 20, 1578 211. For the second time, or confirmed, a local celebration was established by Metropolitan (then Patriarch) Job with a council of bishops on January 15, 1589, and it was added: “And forward the Lord God and the Most Pure Mother of God will glorify the saint of his great wonderworker Joseph with miracles and then sing and celebrate in all holy places and in cathedral churches.” 212. The matter regarding this second or confirmatory establishment of a local celebration should in all likelihood be understood in such a way that it was intended to establish a church-wide celebration, but that after considering the rights of Joseph to this last celebration, as a miracle worker, the council did not find it possible to establish it, which is why it limited itself to confirming the local celebration. The clause of the cathedral: “and henceforth the Lord God will glorify”... should not be taken to mean that hitherto no miracles had happened at Joseph’s tomb - in this case, he would not have been counted among the local saints (and the cathedral would not have called him a miracle worker, and several miracles that took place at his tomb are already mentioned in his life, written in 1546 by Bishop Savva Cherny of Krutitsky), but in such a way that as a miracle worker he did not become famous enough to be counted among the universal saints. A church-wide celebration of Joseph was established by Patr. Job with the council of bishops on June 1, 1591 213. About the establishment of this church-wide celebration, the following news is read in one Volokolamsk collection: “By the command of the right-believing, Christ-loving sovereign, the autocrat Tsar and Grand Duke Theodore Ivanovich of All Rus' and the blessing of his father, His Holiness Job, the first Patriarch of Moscow and All Rus', the reverend Father Abbot Joseph of Volotsk, the miracle worker, was corrected. the troparion and kontakion and stichera and eve and at the liturgy the entire service with Abbess Jasaph in the summer of June 7099 on 1 day; and the troparion and kontakion, stichera and eve, and at the liturgy the entire service of St. Joseph at the ecumenical council were witnessed by the sovereign autocrat tsar and Grand Duke Theodore Ivanovich of All Rus' and His Holiness Job, Patriarch of Moscow (and) All Rus', and the entire synclite; and with the advice of the entire cathedral, the king and patriarch commanded to sing and celebrate everywhere our reverend father Joseph the wonderworker on his repose, on the 9th day of the month of September, in memory of the holy righteous Godfather Joachim and Anna, and in printed menaions on the same day the sovereign king and Grand Duke Theodore Ivanovich ordered the troparion to be printed in all menaions and kontakion and stichera and eve and the entire service to St. Joseph, with the feast of the Nativity, the most pure Theotokos and the Godfathers together, having legislated and approved this, to be celebrated invariably everywhere throughout the ages, amen” 214. 14. Anthony of Siysky, founder of the Trinity Siysky, by his name Antoniev, monastery, which is located in the Kholmogory district of the Arkhangelsk province, 78 versts south of Kholmogory, on a peninsula of one lake, died on December 7, 1556. As a result of the petition of the elders of the Anthony Monastery to Tsar Ivan Vasilyevich, and a reference to miracles must be implied, a celebration was established for him by Metropolitan. Anthony with the council of bishops in 1579 215, i.e. 28 years after his death. 15. Nicholas, the holy fool of Pskov, died on February 28, 1576. Local celebrations for him began, unless our sources of information are mistaken, just 5 years after his death, in 1581 216. 16. Ephraim of Novotorzhsky, founder of the Boris and Gleb Novotorzhsky Monastery, which is located in the city of Torzhok, Tver province, died (as accepted) on January 28, 1053. Local celebration was established under Metropolitan. Dionysius in the years 1584–1587 217. 17. Arkady, the holy fool of Vyazemsky and Novotorzhsky, first labored in his native city of Vyazma, and then with Ephraim of Novotorzhsky in his monastery, in which he died. In 1594, in one of the churches in the city of Vyazma, a chapel was built in honor of St. Arkady, from which it should probably be concluded that his celebration was established at the same time as St. Ephraim 218. Rev. Arkady of Vyazemsk-Novotorzhsky is now not a revered deceased who has been demoted from local saints (as we mistakenly thought and why we have him twice), but still a local saint: in the Arkadievsky (after his name) Vyazemsky convent, one of the altars is dedicated to his name, see Historical and statistical description of the Smolensk diocese, St. Petersburg. 1864, pp. 315 fin. (there is no monastery in the History of the Hierarchy, since it has existed only since 1832 - history of the monastery p. 311 aqq). 18. Basil the Blessed, holy fool of Moscow, died on August 2, 1552. Due to the many miracles that began at his grave, a celebration was established for him in 1588 219. The relics of St. Basil, the holy fool of Moscow, as if found in 1588, immediately or shortly after the discovery (if such a thing really took place) were again hidden under a bushel, cfr book of the saint. Io. Kovalevsky Foolishness about Christ and Christ for the sake of the holy fools of the Eastern and Russian Church, M. 1895, p. 226. - In the Moscow Gazette of this year, No. 211, August 3, a certain I. K-ov proves that Blessed Basil died on August 2 not in 1552, but in 1557. 19. Philip Metropolitan, strangled in the Tver Otrochiy Monastery, the place of his imprisonment, on December 23, 1569. In 1591, his relics were transferred from the Otrochiy Monastery to the Solovetsky Monastery, and from that time on, a local celebration of his memory began in the monastery 220. When the relics of Met. were transferred in 1652. Philip from the Solovetsky Monastery to Moscow “in the monastery from those St. of the relics, three parts were left in the silver-gilded ark for the healing of the mourning believers,” - Solovetsky Chronicler for Four Centuries, ed. 3rd, M. 1833, p. 67 fin. 20. Roman Vladimirovich, Prince of Uglich, grandson of Konstantin Vsevolodovich of Rostov, died on February 8, 1285. In 1595 or 1605, the relics of the prince were discovered (carried out of the ground back in 1485, but remaining closed in the coffin), and after examining the relics, as well as inquiring about the miracles performed with them, the Kazan Metropolitan Hermogenes (the subsequent patriarch) was sent to Uglich from Patriarch Job and the local celebration 221. The remains of the relics of Prince Roman Vladimirovich, burned by the Poles in 1609, are in the Uglich Transfiguration Cathedral (according to Count Tolstoy, Verb Book No. 365, hidden). 21. Gury, the first Archbishop of Kazan, died on December 5, 1563 and was buried in the Kazan Spaso-Preobrazhensky Monastery, and 22. Barsanuphius, Bishop of Tver, after being removed from the see, died in retirement in the same Kazan Monastery of the Transfiguration of the Savior (of which he was the builder and first archimandrite and from which he was taken to the see) on April 11, 1576: On October 4, 1595, while digging ditches for a new stone church, the relics of both were simultaneously discovered, and following this, a celebration was established for both. 23. Herman, second Archbishop of Kazan, died in Moscow on November 6, 1567. In 1595, his relics were transferred from Moscow to the Sviyazhsk Mother of God Monastery, from whose archimandrites he was appointed archbishop, and from that time on, local celebrations of his memory began 223. 24. Anthony the Roman, founder of the St. Anthony Monastery of the Nativity of the Theotokos, which is located in Novgorod, died on August 3, 1147. In 1597, his relics were discovered, from which miracles began to occur before and after their discovery; for this reason, after the discovery of the relics, a celebration was established for him 224. 25. Korniliy Komelsky, founder of the Korniliev Komelsky Monastery, which is located in the Vologda province, 6 versts from the city of Gryazovets, died on May 19, 1537. Sometime before 1600, a local celebration of St. Cornelius in the Vologda diocese, and on January 25, 1600, Patriarch Job with a council of bishops established a church-wide celebration for him. The letter of the patriarch to the Cornelius Monastery on the establishment of a general celebration of St. has been preserved to this day. Cornelius 225, from which we receive the most detailed information about the establishment of this last celebration. The abbot of the Korniliev Monastery informed the Patriarch that a chapel had been built in the monastery in honor of St. Cornelius, but not yet consecrated, - that from him Cornelius “forgiveness and healing happens in many years, healing happens to the blind and lame and many illnesses (sic),” and at the same time he laid down the stichera, the canon and the life of St. Cornelia. The Patriarch, with the bishops and with all the others present at the council, asked Archbishop Jonah of Vologda about the miracles of Cornelius and received the answer from the archbishop, “that from the Monk Cornelius the Wonderworker from cancer there were many indescribable miracles and he knows about this that his miracles were not written falsely.” Then, they “listened to the conciliar” stichera and the canon and the life of St. Cornelius and found that the stichera, canon and life were written “in the image and likeness.” After this, the patriarch with the cathedral “reported” on the matter to Tsar Boris Feodorovich (Godunov), and the sovereign with the patriarch and the cathedral sentenced and indicated: “The wonderworker Cornelius of Komel to celebrate vespers and all-night singing and the liturgy of God to serve in the cathedral of the apostles of the church of the Most Pure Mother of God of her honorable and glorious Dormition of the reigning city of Moscow, in memory Holy Martyr Patrekey, Bishop of Prussia, Maya on the 19th day, and in the metropolises and in the archbishoprics and in the bishoprics of the cathedral churches and throughout Great Russia, as well as other saints, and in the Corniliev monastery and in Vologda in the cathedral church of Sothea of the Wisdom of God and in the suburbs and in the district in the holy churches of God and in the surrounding towns and in the district of the Vologda archbishopric, the miracle worker Cornelius therefore ordered Maya to be celebrated on the 19th day.” 26. Dimitri Tsarevich, son of Tsar Ivan Vasilyevich the Terrible from his 7th wife Maria Nagaya, killed in Uglich on May 15, 1591. The celebration of memory was established after the transfer of the relics to Moscow in 1606, since during the preparations for lowering the relics into the ground for burial (which was originally intended to be done), many miracles were performed from them 226. 27–29. Bishops of Perm: Gerasim, who died between 1441–1447, Pitirim, killed by the Vogulichs on August 19, 1456, and Jonah, who died on June 1471. At the tombstone above the bodies of the bishops, which lie in the Annunciation Church of the former city, present village, Ust-Vym (Vologda province, Yarensky district, 83 versts northeast of Yarensk, at the confluence of the Vym and the Vychegda), which was their cathedral church, there is an icon on which all three of them are depicted in full height and from the signature on which it is clear that it was written in 1607 by Bishop Joasaph of Vologda, for a position on their (bishops’) tombs, by order of donating Ivan Vasilyevich Shuisky and Patriarch Hermogenes. It is very likely to think that it was from this time that the local celebration began. In any case, in 1649 a church dedicated to their name was built in the Vologda bishop's house 227. 30. Vasily, Bishop of Ryazan, died either in 1295 or unknown when between 1356–1378. In 1609, his relics were found and since then local celebrations have been held for him (three times a year: May 21, July 10 and on the week of all saints - Philaret Russian Saints, April 12. There were two Bishops of Vasily in Ryazan: the first, who died, according to the Laurentian Chronicle, in 1295, and the second, delivered in 1356, see Karamzin, vol. IV, note 390, and died unknown when before 1378 - Stroev Lists of Hierarchs, col. 412, according to the not particularly firm guesses of Rev. Philaret, in 1360. question: which of the two is the saint) 228. 31. Prince Feodor Yaroslavich, the elder brother of Alexander Nevsky, died in Novgorod, where his father reigned, on June 5, 1233. In 1614, his relics were transferred from the Yuryev Monastery, in which he was buried, to the St. Sophia Cathedral, and since miracles were performed from the relics 229, it is likely to believe that then a local celebration was established for him, which later became a general celebration 230. In the IV book of the Proceedings of the Vladimir Scientific Archival Commission, published in 1902, there is an article by the priest. M, A. Speransky: “Ancient tombs of the St. George’s Church in the province. Vladimir", dedicated to deliberate speeches that in the Vladimir St. George Church in vain two tombs were mistaken for the tombs of Prince VTheodore Yaroslavich and his mother. book - and Feodosia. 32. Makariy Zheltovodsky and Unzhensky 231, founder of two monasteries: Makariev Trinity Zheltovodsky, which is located in the city of Makaryev, Nizhny Novgorod province, and Makariyev Trinity Unzhensky, which is located in the city of Makaryev, Kostroma province, died on July 25, 1444. There is news that in the cathedral (former) church of the city of Soligalich (Kostroma province), which in 1532, with the intercession of Rev. Makaria got rid of the attack of the Tatars, in the same year 1532 a chapel was built in his honor 232. If the news is true, then the beginning of the celebration of Macarius should be attributed to the first half of the 16th century. In 1607, Tsar Vasily Ivanovich Shuisky, in his letters to the Unzhensky Monastery, calls Macarius a wonderworker 233. In 1609, residents of the Galich region called Macarius, together with Avramiy Gorodetsky, their great miracle worker 234. In 1618–19, numerous miracles and patrons began to take place at the tomb of Macarius. Filaret (from June 24, 1619) sent a special commission to the Unzhensky Monastery “to investigate” them; when the commission, which carried out a thorough investigation, brought evidence of the reality of the miracles, the patriarch in the month of August 1619 conciliarly confirmed the celebration of the monk 235. 33. We said above that the unfinished entry in the calendar of one Volokolamsk manuscript, speaking under the 20th of July about the establishment of a celebration in 1553 to an unknown person, in all likelihood, means the Rev. Avramiya Chukhlomsky (No. 4 of this department). If this is so, then in 1622 the celebration of Abramia was established a second time or confirmed. In 1621, with the Intercession of the Virgin Mary, which constitutes the main holiday of the Avramiev Chukhloma Monastery, in which the relics of the monk are located, miracles began from the relics. The abbot of the monastery reported the miracles to Tsar Mikhail Feodorovich and Patriarch Philaret, and the patriarch sent an archimandrite and abbot with his comrades to the monastery “to witness the miracles.” When the investigators reported to the patriarch that “those people who received health from this saint from their illnesses, after they were taken, in that monastery (they) were decently questioned and after a search, real healings appeared, and not feigned ones”: then the patriarch established a second or confirmed celebration of the saint. Abramia. In the letter of the patriarch in the Avramiyev Monastery on the establishment of a celebration for the monk, it is said that “against the testimony and watch for the shown healings of this venerable father Avramiy, the former abbot of the Intercession Gorodets Monastery, according to his holiness, to venerate with the other saints, as well as according to the written book at a decent time, according to church rites, to send a service,... (a) henceforth, for the popular knowledge of the month of July, the 20th day in the prologue and the word printed" 236. 34 and 35. John and Loggin of Yarenga, the so-called “labors” of the Solovetsky Monastery or pilgrims who came to the monastery, drowned in the White Sea during its crossing in 1544, first buried on the seashore near the places where their bodies were found, and then 25-30 years later transferred to the village of Yarengu, located near the seashore (in 143 versts west of Arkhangelsk), where the now closed Yarenga Monastery was subsequently built (Comm. July 3). In 1624, Patr. Philaret was informed about the miracles performed at the tombs of the saints. By decree of the Patriarch, Metropolitan Macarius of Novgorod ordered one hegumen with one of his boyar sons to carry out an accurate and strict study on the spot about miracles (“to find the roundabout monasteries and the sovereign’s black and monastic volosts and all sorts of people firmly with all sorts of investigations”). When the report of miracles was found by the investigators sent after the most thorough search they had carried out, and was found to be fair, then a local celebration was established by the monk 237. 36. Constantine, in monasticism Kassian, Uchesk, a Greek by birth, from the princes of Mavnuk, i.e. Mankup, in the Crimea, who arrived in Russia, probably after Mankup was taken by the Turks, which took place in 1475 (but did not come in the retinue of Sofia Paleologus, which he could not get into), the founder of the abolished Kassian (by his name) Ucheshsky Monastery, which was located 15 versts from Uglich down the Volga, died on the 2nd or 4th of October (on which both are celebrated to him) in 1504 or 1509. There is a note about Cassian’s canonization or his canonization, which says that one year after his death, many signs and wonders began to happen at the burial place of his sacred body - that the monks of his monastery, having seen it, made a tomb with a common council and, with the blessing of the Archbishop of Rostov, placed it over the tomb of the venerable one (in the church, in which he was buried) and covered with a shroud with a life-giving cross - that the testimony of the saint’s miracles slowed down until the years of Tsar Mikhail Feodorovich and Patriarch Philaret, but that “in the summer of 7137 (1629) the holy saint of the God-loving Rostov Metropolitan Varlaam testified to his glorious miracles and from then on they were performed to the reverend father For Eassianus, the stichera and troparion with kontakion and ikos and sedal and canon and his entire service and the imagination of his angelic face are commanded to be written in isugraphic form by the cathedral church and to celebrate the all-solemn sacred memory of his cathedral church together with the saints and to venerate the banner of God, and to kiss and venerate the miraculous tomb and his holy image to the faithful the law has ever been established, as to this day, by the grace of Christ, the sacred memory of the Venerable Cassian is unshakably venerated by the Holy Council Church forever and ever.” 238 37. Simon, the holy fool of Yuryevets (city of Yuryevets, Kostroma province), who died on November 4, 1584. A local celebration for him, due to the miracles performed at his grave, was established by Patriarch Joasaph in 1685 239. We will say below about the termination of celebrations for him by order of the diocesan authorities. In 1741, in the village of Odelevo Plesskaya Tithes (located to the south of the provincial town of Plyos, in Nerekhotsky district), in the Church of St. John the Theologian, prayers were held before the icon of Simon Yuryevetsky (who was a native of the village). This was prohibited by the Moscow Dicastery and the icon was taken last - from the archives of St. Synod case about Simon in 1741, No. 146. In 1767, the clerk of the palace Elnatskaya (in Yuryevets district) volost Matvey Astafiev submitted to St. The Synod requests that Simon's tomb be restored, that his relics be examined, and that a celebration be established for him; but St. The Synod decisively rejected the request, ordering the icons of Simon to be taken away where they are - in the archives of St. Synod case about Simon 1767, No. 39. 38. Varlaam Vazhsky or Shenkursky (Pinezhsky), founder of the abolished St. John the Theologian monastery, which was located in the Arkhangelsk province, 15 versts from the city of Shenkursk, died on June 19, 1462. In 1631, Metropolitan Cyprian of Novgorod made an inquiry about the miracles performed at his relics, which were discovered back in 1552, and after this he established a local celebration for him 240. 39. Varnava of Kostroma, a solitary ascetic, on the site of whose exploits the abolished Trinity Barnavil Hermitage was later founded, the remaining church of which was converted into the cathedral church of the city of Varnavin, Kostroma province, died on June 11, 1445. In 1639, miracles began to be performed at his tomb, to verify the reality of which Patriarch Joasaph sent one abbot to his monastery, after which a local celebration of his memory was established 241. 40. Artemy Verkolsky, a peasant son of the village of Verkola, located in the Pinezhsky district of the Arkhangelsk province, on June 23, 1545, when he was a 13-year-old boy, killed in the field by thunder. The healings from his relics that began before 1639 spread his fame, as a result of which Metropolitan Cyprian of Novgorod in the aforementioned year 1639 “sent abbots and priests and deacons to testify to the local roundabouts.” Having received a list of healings from the investigators sent, the Metropolitan in the following year, 1640, established a local celebration of his memory, and he himself prepared a service for him. In 1645, with the blessing of Patr. Joseph and Novgorod Metropolitan Affonia, a church named after him was erected over his relics 242. From the letter of Tsar Alexei Mikhailovich to the Kevrolsky governor dated February 9, 1648, about permission to build a monastery on the site where the relics of Artemy were found, it is clear that the relics were found in 1577 (see also East. Ier. III, 521) and that in 1639, in the fire of the Verkolsky volost church of St. Nicholas the wonderworker in which they were located (and in the East. Jer. ibid.), they were exposed to fire, so that only bones remained from them (a list of documents with other acts relating to the construction of the Verkolsky monastery was brought to us by S. M. Sirotkin). For testimony and investigation about the relics of Artemy (and about the miracles performed at the relics), Metropolitan. Cyprian sent, as the same letter says, the abbot, priests, a deacon and the metropolitan son of a boyar. 41. Gennady Lyubimogradsky, founder of the Spaso-Gennadievsky Monastery, which is located in the Tyubimsky district of the Yaroslavl province, died on January 23, 1565 (also called Kostromsky, because the area of ​​​​the monastery belonged to the Kostroma district). Gennady’s student and his second successor as abbot in his monastery, Alexei, having written his life and canon to him, bequeathed one and the other to be brought to Moscow to Tsar Fyodor Ivanovich and Metropolitan Dionysius (1584–1587), so that they would organize the celebration of his memory 243 . But either the will was not executed, or the petition was unsuccessful. In 1644, his relics were discovered, from which several miracles occurred, and then, with the blessing of the patriarch. Joseph, the celebration of his memory began 244. The relics of St. Gennady, discovered in 1644 while digging ditches for the foundation of a new church, are now hidden away - East. Jer. III, 687. 42. Simon Volommsky, the founder of the abolished Volomskaya Vozdvizhensk hermitage, which was located in the Ustyug district of the Vologda province, died on July 12, 1641. About the beginning of the local celebration of him in the History of the Hierarchy it is said: “After his death, in 1646, according to some miracles that were found from his tomb, veneration of him began on March 20 and a service was composed for him with a description of his life and miracles,” -III, 608 (Venerable Simon, perhaps, very soon revealed himself to be a miracle worker because he suffered a violent death, having been killed by neighboring peasants for land) 245. 43. Kirill Novoyezersky, founder of the Kirill Novoyezersky Monastery, which is located in the Novgorod province, in the Belozersky district, on the Red Island of Lake Novy (30 versts southwest of Belozersk), who died on February 4, 1532. The first attempt to establish the celebration of Kirill was made under Tsar Mikhail Feodorovich and Patriarch Filaret, when, after a long series of miracles, he performed one outstanding miracle. From the monastery the miracle was reported to the Tsar and the Patriarch; The tsar and patriarch entrusted the investigation of the miracle to Metropolitan Varlaam of Rostov, and he, in turn, entrusted the task to Abbot Philip of Kirillo-Belozersky. “The abbot,” we read in the life of St. Cyril, - with the former abbot Nikon testifying, all the citizens of the Belozersky district of power and the archpriest (Belozersky) and the priests and all ranks of many people were in testimony, unanimously about these miracles of God and the great miracle worker Kirill and about this phenomenon (about which there was an inquiry), from small to large, testifying and She confirmed the scriptures and not only did she see God’s miracles and truly speak them, but “she told many other miracles and confirmed her own writings about them.” A report on the investigation was sent by the abbot to the metropolitan, who in turn presented it to the tsar and patriarch 246; but for some reason the matter remained without further movement. In 1648, the relics of St. Kirill while digging the foundation for a new church, which was undertook to be built by the educator of Tsar Alexei Mikhailovich, boyar Boris Ivanovich Morozov, who attributed his safe return to Moscow to the prayers of the monk after the famous riot of the indicated year 1648. Following this, when a new series of miracles began from the relics of the monk, he was canonized 247. 44. Grand Duchess Anna Kashinskaya, who died in 1368. In 1650, her relics were discovered, after which a local celebration was established for her 248. We will return to it below, when we talk about the cancellation of the celebration of it by Patriarch Joachim. 45. Daniil Pereyaslavsky, founder of the Trinity Danilov Monastery, which is located in the city of Pereyaslavl, Vladimir province, died on April 7, 1540. In 1652, at the request of Archimandrite Danilov of the Monastery, Patr. Nikon opened the relics of the saint 249, and in the next year, 1653, due to miracles performed from the relics, the patriarch established a local celebration for him in the monastery 250. Metropolitan Plato, in his Travel Notes of 1792 to Yaroslavl, Kostroma and Vladimir, says that in Pereyaslavl in the Danilov Monastery “the relics of St. Daniel, the founder of the monastery, were placed not long ago, in addition to the general custom, not in the ground, but on its surface: -The notes were printed by Snegirev in the appendix to his Life of Metropolitan. Plato; our place according to ed. 1856 p. 4 beginning In words that are not entirely clear, Plato wants to say that the shrine with the relics of St. Daniel is placed not on the floor of the church, as usual, but high above the floor. Ratshin in his Complete Collection of Historical Information says: “(in the Danilov Monastery) between the main church and the chapel, in the arch, the relics of St. Daniel, in a rich silver shrine, and so high that they seem to be lying on a bed,” page 26. 46. Herodion of Iloezersky, founder of the abolished Iloezersky Ozad desert, which was located on the peninsula of Lake Ilo, in an area called Ozadki, 30 miles south of Belozersk, died on September 28, 1541. In 1653, by order of Patr. Nikon, the archimandrite of the Belozersky monastery (15 versts from which the Herodion monastery was located) carried out an investigation into the life and miracles of the monk: after this, a local celebration of his memory was established with the construction of a chapel named after him in the monastery 251. 47. Simeon, in dying monasticism Sergius, Malopinezhsky, priest of the Malopinezhsky churchyard, which is located in the Solvychegodsk district of the Vologda province, on the upper Pinega, priested at his church for 62 years and died, after receiving the schema before his death, on November 16, 1585. Miracles at his tomb began the next year after his death, and the celebration of his memory was established in 1655 252. 48. Nikandr of Pskov, a solitary hermit, turned blue where after him a desert was built, named after him Nikandrova, which is located on the road from Pskov to Porkhov, a distance from the first of 60, and from the latter of 25 versts (According to Ist. Jer. - V, 181), who died on September 24, 1581. There is news that, with the blessing of the Novgorod Metropolitan, subsequent Patriarch Nikon, one admirer of his memory built a church dedicated to his name 253; therefore, local celebration for him was established no later than 1649 - 1652, during which Nikon was Metropolitan of Novgorod. The History of the Hierarchy reports that before 1673, in the Nikandrova desert there was already a church dedicated to the name of the Monk Nikander and burned down in this last year (V, 183 fin.). But then in the story of the discovery of the relics of the saint, which took place in 1686 (1687?), it is said that a patron was sent to the desert to witness the relics. Joachim, a commission consisting of a bishop, archimandrite, abbot and priest, and that after the testimony, the patriarch established a celebration for him 254. Based on what has been said, one must think that the celebration of St. Nikandru was established twice, first by the diocesan bishop and then confirmed by the patriarch himself 255. 49. Herman Solovetsky, together with Savvaty and Zosima, one of the three founders of the Solovetsky Monastery, died in 1484 256. The local celebration (July 30th) was established in 1690 or 1691 (the brethren of the Solovetsky monastery turned in the first year to Archbishop Athanasius of Kholmogory with a request for permission to celebrate the memory of St. Herman in the monastery; the archbishop, having expressed his own consent, answered the brethren of the monastery that this could not be done without the will of the great sovereigns with patriarch and without testimony, and regarding this latter he wrote in his letter to the monastery: “not as if disparaging his (Herman’s) privilege, but preserving the integrity of the holy church dogmas (this must be done, that is, to ask the consent of the great sovereigns with the patriarch and to produce a certificate), as from ancient times in our holy Orthodox faith there was a custom about St. God's saints are first offered reliable testimonies about their lives and miracles, and according to the testimony, with the general goodwill of the Orthodox monarchs and the archpastoral, services and canons are drawn up for them, and thus celebrations are arranged, but without the testimony and without the blessing of the sovereign and His Holiness the Patriarch, this cannot take place and can be firmly established.”257 We have no direct information about when the archbishop asked the sovereigns and the patriarch for consent to celebrate St. Herman, but we think that more or less soon after writing his letter to the monastery, which was dated September 16, 1690. The relics of St. Herman Solovetsky, who died not in the monastery, but like Rev. Savvatiya on solid ground, transferred to the monastery and buried in the latter five years after his death, were found in 1623. Currently, they are sleeping under cover (Philareta Russian Saints, July 30; S.K. Molchanova Description of the Arkhangelsk Province, p. 296; Archimandrite Meletia Description of the Solovetsky Monastery, p. 66). 50 and 51. Vassian and Jonah of Pertominsky, monks of the Solovetsky Monastery, in 1561 or 1566 drowned in the White Sea while crossing it and were buried on its shore, on the eastern cape of the entrance to Unskaya Bay. In 1694, their relics were witnessed and after this, due to miracles from the relics, the celebration of their memory (which is on June 5th) 258 was established in the Pertominsky monastery that was located near their tombs at the end of the 16th - beginning of the 17th century (located 120 versts west of Arkhangelsk) 259 . 52. Vel. book Andrei Yuryevich Bogolyubsky, whom we spoke about above in the Domakaryevsky saints between Nos. 7 and 8. On October 15, 1702, his relics were discovered and after this a celebration was established for him (and under Catherine the Great in 1774, during the consecration of the renewed Vladimir Assumption Cathedral, the northern aisle of the latter, which had hitherto been the Annunciation Cathedral, was dedicated to his name) 260. 53. Prince Gleb Andreevich, son led. book Andrei Bogolyubsky, who died (according to the inscription on his shrine) on June 20, 1175 and was buried in the Vladimir Assumption Cathedral. A month and a half after the discovery of the relics of his father, on November 30 of the same year 1702, his relics were opened, after which a celebration was also established for him (and under Catherine the Great, in the same year 1774 and during the same consecration of the cathedral, the southern aisle of the latter, which had hitherto been in the name of the Great Martyr George, was dedicated to his name) 261 . 54. Simeon of Verkhoturye, who labored in the world through deeds of prayer and charity to poor people, with an external transition from the noble class, to which he belonged by birth, to the peasant environment, who died in 1642 in the Merkushi or Merkushinsky churchyard, which is located 50 versts from Verkhoturye (the district town of the Perm province), and in 1704 year transferred to this last city. The local celebration of memory (September 12), due to the miracles performed from the relics (which were discovered in 1694), was established by Metropolitan Philotheus of Tobolsk simultaneously with the transfer of the relics from Merkush to Verkhoturye 262. 55. Maxim, priest and holy fool of Totemsky, died on January 16, 1650. In 1715, the priest and parishioners of the Totem Resurrection Church, where Maxim was priest and was buried, made a request to Archbishop Joseph of Veliky Ustyug, to whose diocese (which existed from 1682 to 1788) Totma belonged, so that for the sake of the many different miracles that happened from him (Maxim), the Archbishop blessed in the Pyatnitskaya Church erected over his grave, “according to the custom of other saints of God, a tomb should also be built over his relics and covered with a holy image.” The archbishop, in response to the request, “instructed a tomb to be built in that church and placed in a holy manner against other saints of God and to pray” 263 . 56. Joseph Zaonikievsky, founder of the Zaonikievskaya Vladimir Hermitage, which is located 12 versts from Vologda 264, died on September 21, 1612 265. A local celebration for him was established by Vologda Bishop Pavel 266 soon after the latter occupied the see, the erection of which took place on January 29, 1716 267 . B. List of saints whose canonization time remains unknown We must begin this section of our list of saints by stating that we are unable to compile it correctly and completely. If there was one published by St. Synod of the Monthly Books of all Russian saints, both general and local, - of course, it is meant to be true and complete: then, in relation to saints whose canonization time is unknown, we could allow for the error of erroneously indicating this time of canonization, but then we would have the opportunity to avoid omissions, so as not to include other saints in the list, as well as to avoid erroneous excesses, so as to include in the list such deceased who in fact are not saints. Now, given the non-existence of the indicated month-book, we can very well assume both in relation to a certain part of our saints. These saints are divided into two classes: those for whom the time of canonization is unknown to us, but the fact of the latter is known - from the existence of churches and chapels in churches dedicated to them, and those for whom neither the time nor the fact of canonization is known to us. We will not fail to include the first saints in the list, but when we talk about the possibility of omissions and sinful excesses on our part, we mean precisely the second saints. We must compile our list of saints on the basis of private catalogs of saints belonging to bookish people of the 17th century, on the basis of dictionaries, biographies and catalogs of saints belonging to learned people of the present time: but in old and new catalogues, in dictionaries and biographies, canonized or real saints are mixed with uncanonized or unreal saints. A canonized or real saint is one to whom an annual celebration (service) is established and performed, to whom prayers are offered (prayer services are sung) and to whom prayers are addressed; An uncanonized or unreal saint is one who is revered as a saint by the people, but for whom it is established and no celebration is performed or prayers are offered, and whose memory, in the hope and desire of his glorification, is celebrated with memorial liturgies and memorial services. We are talking about canonized or real saints, and when we talk about a complete and correct list of saints, we mean precisely these, canonized or real, saints. Meanwhile, in catalogues, dictionaries and biographies, all those canonized or real saints, the time of canonization of which is unknown, are merged into one place with uncanonized or unreal saints. As for the saints whose canonization time is known, then, speaking about this time, catalogues, dictionaries and biographies thereby make it known or through this same thing they report that the saints are canonized saints. But about saints whose canonization time is unknown, catalogues, dictionaries and biographies, without any distinction between them and non-canonized saints, make the same note as the latter, that they are commemorated annually. happens then. This “memory is taking place” in the first case means: a celebration is taking place, in the second case: a commemoration is taking place; but we do not have the opportunity to find out in what sense it is used in which case, and therefore we remain in the dark as to which saint is meant in which case - canonized or non-canonized. The use of this vague expression by learned hagiographers: “memory is accomplished” depends partly on the fact that they remain unknown about the saints - whether they are canonized or uncanonized, and partly, it seems, on the fact that they hold incorrect concepts about canonized saints. Some of the subject scholars seem to consider only those saints whose canonization time is positively known to be canonized saints. But this is completely unfounded: a canonized saint is every saint for whom a celebration has been established, general or local, even if the time of establishment of the celebration remains unknown. Thus, we repeat, we cannot compile a complete and correct list of saints whose canonization time is unknown, because in catalogues, dictionaries and biographies these saints are merged into one uncanonized saint. But even if in catalogues, dictionaries and biographies the canonized saints were carefully distinguished from the uncanonized saints, so that we would be able to compile a complete list of the first saints, as far as they are found in the catalogues-biographies: then still we could not guarantee that the list is actually complete, because we cannot at all guarantee that in the catalogues-biographies, with the abundance of saints non-canonized ones were not absent, due to omission, of a greater or lesser number of canonized saints. And thus, the final word is that an undoubtedly complete list of saints, the time of canonization of which is unknown, could be given only under the above condition, i.e., with the existence of a complete monthly book of all Russian saints published from St. Synod 268. Let us turn to the list of saints itself. 57. Constantine 1st, Metropolitan of Kiev, after leaving Kyiv for Chernigov, died in the latter city, if we take the day of remembrance as the day of his death, June 5, 1159. The establishment of a local celebration for him in Chernigov (or only in the Chernigov Cathedral in which he was buried) should most likely date back to more or less ancient times, for his very burial, after his body, according to his will, was thrown into the field, was accompanied by miraculous signs 269.58. Gerasim of Vologda, founder of the abolished Kaisarovsky Trinity Monastery, which was located in the city of Vologda, died (as accepted) on March 4, 1178. It is positively known that until 1691 there was no celebration for him; and then, when exactly after 1691 the current celebration was established for him remains unknown 270. 59. Cyril, Bishop of Turov, a famous preacher who lived in the second half of the 12th century and died in an unknown year. There is a prologue legend about him, written in the second half of the 13th - 14th centuries, which is inscribed: “On the 28th day of the month of April, the memory of our holy father Cyril, Bishop of Turov,” in which an appeal is made, obviously to those in the church: “Come today, brothers, let us praise this saint,” and which ends with a prayerful appeal to him as a real or recognized saint 271. 60 and 61. Prince Vladimir and Princess Agrippina of Rzhev, - cities of Rzhev, Tver province. The prince, in all likelihood, is that Vladimir, on whose behalf Rzhev was called in ancient and old times Rzheva Volodimerova and who, being precisely unknown in his origin, lived in the first quarter of the 13th century; and the princess, in all likelihood, is the prince’s wife. If our sources of information are not mistaken, then sometime before the end of the 17th century, a local celebration was established for the prince and princess or was introduced by itself 272. We will say below about the destruction of the tombstone over the graves of the prince and princess and the cessation of celebrations for them, if the latter existed. 62. Grand Duke Georgy Vsevolodovich, killed by the Tatars in the City on March 4, 1238 and buried in the Vladimir Assumption Cathedral. Its celebration began no later than the first half of the 17th century, for it is in the Charter of the Moscow Assumption Cathedral of this first half of the 17th century 273. The relics led. book Georgy Vsevolodovich opened in 1645 or before this year, - hieromon. Joasapha Description of Vladimir monuments, p. 77. 63. Vasilko Konstantinovich, Prince of Rostov, taken prisoner by the Tatars in the Battle of the City and then killed by them, buried in the Rostov Cathedral. The local celebration of memory in Rostov began, probably no later than the celebration of the memory of Georgy Vsevolodovich 274. 64. Mercury warrior, martyr of Smolensk, who died (as is accepted) on November 24, 1238 and was buried in the Smolensk Cathedral. The only thing that can be said about the beginning of the local celebration is that it was established before the beginning of the 17th century, for in 1609 the inhabitants of Smolensk called St. Mercury as his first saint 275 . According to some lists of the “Book of Verbs”, for example. Pogodinsky of the Moscow Theological Academy, Mercury, martyr of Smolensk, is also located in the Kyiv caves, as is Mercury, Bishop of Smolensk. The lists say about him: “The fifth (sic) martyr Mercury warrior, the Smolensk wonderworker, who suffered in the summer of 6747 from the godless king Batu, sailed to Kyiv in a coffin, his memory is celebrated by the holy church of November on the 24th day” (According to the History of the Hierarchy, - I, 292, the relics of the martyr Mercury also rest in Kyiv. And The Danish envoy to Peter the Great, Justus Yule, was told in the Pechersk Monastery in 1711 that the Bishop of Smolensk [not called Yule by name] while dying bequeathed that the coffin with his body should be floated along the Dnieper and carried away by the river, wherever it happened, and that the coffin was brought to Kyiv, under the Pechersk Monastery, why the deceased and scions in the monastery were placed in the caves as a saint, see. Notes of Yust Yulia in Reading History and Ancient, 1899, book III, p. 345). 65 and 66. Princes of Yaroslavl Vasily Vsevolodovich, who died on February 8, 1249 (father-in-law of Theodore Rostislavich, whom we are talking about in the Domakarievsky saints under No. 32), and his brother Konstantin, who died unknown when 276, buried in the Yaroslavl Cathedral. Local commemoration was established more or less shortly after 1501, when their relics were discovered 277 . It must be thought that the book. Konstantin Vsevolodovich died unknown when earlier than his brother Vasily, for if he had died later, he would have remained the heir after him, while his daughter remained the heir after Vasily (the brothers were the sons of the first Yaroslavl prince Vsevolod Konstantinovich, the son of the Rostov prince Konstantin Vsevolodovich, who died as the Grand Duke of Vladimir in 1218 and was the son of Vsevolodovich. Prince Vsevolod Yuryevich The Big Nest, grandson of Yuri Dolgoruky and great-grandson of Vladimir Monomakh. - The legend of the princes, written in the first half of the 16th century by the Yaroslavl monk Pachomius, is remarkable in that it is a pure and, one might say, exemplary fable; “By the accursed Tsar Batu, he came from the city of Yaroslavl, from the (single) village (volost) of Cheremozhsviya” 278 and that he, Batu, stood near Yaroslavl for two years and six months, looking for his father). 67. Anthony of Dymsky, the founder of the Dymsky Anthony (by his name) monastery, which is located 15 versts to the southeast of the city of Tikhvin, who lived (as is accepted) in the middle of the 13th century (according to his life, very late and not at all reliable, † in 1273): in the church of his monastery there is a chapel named after him 279. About the relics of St. Anthony of Dymsky, being hidden, it is stated, it is unknown - how reliable it is that in 1330 they were found incorrupt, and that in 1409, according to rumors about the approach of the hordes of Edigei, they were again hidden in the ground, - Philaret Russian Saints, January 17th. 68. Kharitina of Novgorod, who lived unknown when, probably in the second half of the 13th century, and labored in the Peter and Paul Monastery on Sinichya Mountain. It is revered locally (October 5th), it is unknown - from what time, in the Peter and Paul Cemetery Church of Novgorod, left over from the former monastery 280. 69. John of Ustyug, a Tatar Baskak who converted to Christianity, and his wife Maria, who lived in the second half of the 13th century. Sometime before the second half of the 17th century, he established or introduced the celebration by itself, but then it is unknown when in the 18th or 19th centuries this celebration stopped by itself 281 . 70. Theoktist, Archbishop of Novgorod, died on December 23, 1310. The 1st Novgorod Chronicle speaks of him in such terms on the occasion of his death, 282 which suggests an early establishment of his veneration. Regarding the establishment of a local celebration for him, we can only say that in the Annunciation Monastery, in which he was buried, a chapel was built in his honor sometime before 1786 (In this last year, his relics were transferred from the Annunciation Monastery to the Yuriev Monastery, in which in 1827 a chapel dedicated to his name was also built 283. We have omitted one deceased person from the first half of the 14th century, who was celebrated at one time or another as a saint and whose celebration ceased in the middle of the 18th century. This is Prince Starodubsky Feodor Mikhailovich (according to the Genealogical book or, as in the Nikon Chronicle, Ivanovich), who is higher in our list of the deceased who are actually revered, page 344. The city of Starodub, with the most common nickname Ryapolovsky, is Starodub Ryapolovsky, currently there is the village of Klyazemsky Gorodok, which is located in Kovrovskoe district of the Vladimir province, 13 versts northeast of the district town, on the banks of the Klyazma River (see Semenov’s Geographical and Statistical Dictionary for the words Klyazemsky Gorodok). The first appanage prince of Starodub was Ivan Vsevolodovich, his son led. book Vsevolod Yurievich Big nest. Feodor Mikhailovich or Ivanovich (according to the book of genealogy, had the nickname: Blagoverny) was the great-grandson of Ivan Vsevolodovich and owned not Starodub itself, but the most private inheritance in the Aleksinsky inheritance. In 1330, he was killed in the Horde, about which the Nikon Chronicle writes under this year: “That same summer, Prince Fyodor Ivanovich Starodubsky, grandson of Mikhailov, great-grandson of Ivanov, great-great-grandson of Vsevolozh, great-great-great-grandson of Yury Dolgoruky, was killed in the Horde” - III, 155. In 1722, on March 22, Bishop Varlaam of Suzdal, in fulfillment of the regulations of the Regulations on relics where they would appear in doubt, reported to St. Synod that “the Suzdal district in the patrimony of the Trinity Sergius Monastery in the village of Aleksin 284, in the Church of the Nativity of the Virgin, celebrates the relics (sic) of Theodore Starodubsky, who is called a martyr” and that, according to the testimony of the interrogated priest of the village, “the martyr Theodore Starodubsky is celebrated on the 21st of June on the day of the holy martyr Julian”, that the celebration is being celebrated It has long been known that Theodore’s relics are hidden, that there is a notebook with records of miracles and that this notebook is placed on his shrine, that a martyr’s service is performed for him (implying: general), and especially for him only the troparion and kontakion, that a wooden shrine was made over Theodore’s tomb in the church, and a wooden lattice near it, and that on that shrine his image is written on a special tske in a silver setting, and another image of the stilist one is placed at the northern (altar?) doors and that this second image at the all-night vigil on the day of Theodore’s celebration is placed, according to custom, on the lectern. What was the definition of St. Synod regarding the bishop's report and whether any determination was made remains unknown. In 1745, as a result of the decree of St. Synod, the Suzdal Consistory checked the records and miracles of Theodore Starodubsky, and it turned out that all the records were false. In 1746, on May 7th, Bishop Simon of Suzdal wrote to St. The Synod reports about Theodore of Starodub, which states that Theodore was still celebrated at that time, and in which, from the words of old-timers, biographical information about him is reported, namely, that he was the prince of the village of Aleksin and that he was killed by the Tatars. The definition of St. The Synod of November 20, 1746 ordered: the icons of Theodore should be taken from the church, destroyed in the shrine, and not celebrated. See the archives of St. Synod case of 1744 about relics opened without proper certification, 80, pp. 72, 117 and 561. 71 and 72. Theodore and John, bishops of Suzdal. The relics of Bishops Theodore and John rest in the Suzdal Cathedral, regarding which there is no reliable information. Theodore is accepted on the spot or in Suzdal itself as the first bishop of Suzdal, who was appointed by St. Vladimir in the year 990 and who, having baptized the country of Suzdal, died in the year 993 285. But since the first bishop of Suzdal, appointed to St. Vladimir, did not happen and the Suzdal department was established only at the end of the 13th - beginning of the 14th century, then scientists, correcting the local legend, accept that Theodore is the first bishop of Rostov, who retired from Rostov to Suzdal from the hatred of the pagans. However, to believe that Theodore Bishop of Rostov would retire from the hatred of the pagans from Rostov to Suzdal is completely incredible, for this would mean that the bishop did not retire from a less safe place to a safer one, but on the contrary, i.e. it would mean something completely meaningless. It must be assumed with full probability that Theodore was the bishop of Suzdal, and one must see in him either that Theodore, originally the bishop of Bryansk, who, having been appointed to the see in 1488, renounced it in the next year 1484 and soon died (and whom the author of the History of the Hierarchy sees in him - 1, 178 beginning), or Theodore, who could have lived in the remaining unknown for us the period of years 1314–1347 286. As for John, about whom there should be one conversation with Theodore, the local legend claims about him that he was installed as Bishop of Suzdal in Constantinople in 1340, that he took the see in 1352, and that after 11 years of reign he retired from the see in 1363 287. But this is again a fable, for from 1351 to 1362 the see of Suzdal was occupied by Daniel, and in all likelihood one should see in John the first bishop of Suzdal to establish the diocese, John, who died in 1314 288 . (Before Bishop Victor of Suzdal, 1783–1800, John was commemorated ahead of Theodore or first) 289. The local celebration of Bishop John was established sometime before the half of the 16th century, for the monk of the Suzdal Euthymius Monastery Gregory, who wrote, as they say, the life of John in the second quarter of the 5th century, speaks in the latter about the celebration of the bishop as already existing 290. It is likely that the celebration of Theodore was established simultaneously with the celebration of John, for they seem to be an inseparable duo, and in any case no later than the second half of the 16th century: the covers on the coffins of both bishops, laid in 1581, were preserved, or at least in the half of the 18th century, and the signature embroidered on the cover of Bishop Theodore, in the same way calls him a great miracle worker and speaks of the prayer of the donor of the cover to him, as and the signature on the cover of Bishop John 291. In 1739–1747, during the reign of Suzdal Bishop Simon the 2nd, “there was some doubt about the relics” of the bishops and “there was unrest among the people” due to the fact that “malicious people spread absurd rumors.” On this occasion, Simon's successor, Bishop Porfiry, based on what is printed in the Regulations about the relics of saints: where they will appear to be dubious, to be sought, in November 1751, he entered the St. with a presentation. Synod, “would it not be deigning, by decree of Her Imperial Majesty from the Most Holy Governing Synod, to command those of Saints Theodore and John, bishops of Suzdal, to examine the relics 292, so that henceforth, without any popular doubt, the relics of the holy saints of God, Saints Theodore and John (pass?), “In this way, services and celebrations could be corrected according to church rites.” St. The Synod, by decree of August 27, 1755 (the work was carried out slowly!) answered Bishop Porfiry: “Formerly these saints Theodore and John were Orthodox bishops, shepherds of piety in Judgment in the land, and at the end of their lives they remained and now remain incorruptible, and through so much time that has passed, they were their successors, and Your Eminence antecessors, and the people were and are revered as saints: and so, without having any doubt about them, there is no need to testify again now, but to leave them in the same condition and veneration as before. Local memory of Bishop John on October 15, Bishop Theodore - on June 8. Metropolitan Plato, while he was in Suzdal in 1792, was told in the Suzdal Cathedral that “John was the first bishop in Suzdal,” see Plato’s travel notes to Yaroslavl, Kostroma and Vladimir, according to the edition that we indicate in addition. to pp. 130–131, p. 21 beginning. And as for the commemoration of John ahead of Theodore, we also found evidence of this in the letter of Archbishop Serapion of Suzdal to the Suzdal Intercession Monastery dated January 1636; the letter ends: “And the mercy of God and the Most Pure Mother of God and the great saints John and Theodore of Suzdal, miracle workers, prayers and our humility, blessing is and will be with you”..., - Act. East. vol. III, no. 189, p. 346. Finally, the cleric Anania Fedorov, in his Historical Collection about the God-saved city of Suzdal, making it known that even under him the old custom was still in force, puts John ahead of Theodore, although he holds on to the latter the fable that he was the first bishop of Suzdal, appointed by St. Vladimir, - in Vremnik General. East. and Ancient book XXII, page 117 sqq. 73. Moses, Archbishop of Novgorod, died on January 25, 1362. A local celebration for him was established sometime before the second half of the 17th century, for in the Skovorodsky monastery, in which he was buried, a chapel was built in his honor during the reign of Metropolitan Pitirim, the subsequent patriarch, who occupied the see from 1664 to 1672 294 . The relics of Moses, Archbishop of Novgorod, were “miraculously found among the church” in 1686, and now rest openly in the Skovorodsky Monastery, see Rev. Macarius Archaeological description of church antiquities in Novgorod and its environs, I, 616 fin. (It is not entirely clear how to understand that Archbishop Sergius, who had recently arrived from Moscow in 1484 and stopped on the way to the Skovorodsky Monastery, ordered that the coffin of Archbishop Moses, located in the porch of the monastery church, be “hidden”, that is, opened, as described in the 3rd Novgorod Chronicle under the year 1488 - Collected. years. III, 243). 74. Sylvester Obnorsky, the founder of the abolished Obnorsky Resurrection Monastery, which was located in the Lyubimsky district of the Yaroslavl province, died on April 25, 1379. Local commemoration of the memory began no later than the second half of the 16th century 295 . 75. Pachomius of Nerekhotsky, founder of the abolished Trinity Sypanov Monastery, which was located in the Kostroma province, near the city of Nerekhta, died on March 23, 1384. The “veneration” of memory with the construction of a tomb over the grave and the painting of an icon began during the lifetime of the saint’s disciples 296 . The “veneration” was probably quickly followed by local celebration. 76. Micah, student of Rev. Sergius of Radonezh, who died on May 6, 1385. Nothing can be said to him about the start of the local celebration in the Trinity Lavra of St. Sergius. Judging by the fact that the canon is read to him in the Lavra manuscript only from the end of the 18th century 297, one cannot think that the establishment of the celebration was very long ago. In our book: St. Sergius of Radonezh and the Trinity Lavra he created, we incorrectly talk about St. Micah that he is not a canonized saint, but only a revered deceased - page 192: in fact, he is a real local saint, we do not know when he was recognized or canonized. 77. Theodore, holy fool of Novgorod, died on January 19, 1392. Nothing can be said about the time of establishment of the local celebration 298. 78. Methodius of Pesnoshsky, founder of the Nikolaevsky Pesnoshsky Monastery, which is located in the Dmitrovsky district of the Moscow province, died on June 14, 1892. The oldest known list of his service dates back to the end of the 17th century; Until 1732, his relics were in a wooden chapel, and in this last year a church was built over them in the name of St. Sergius of Radonezh and himself 299. According to the now indicated, the beginning of the local celebration can most likely be attributed to the end of the 17th - beginning of the 18th century. 79. Andronik of Moscow 300, who built on behalf of St. Metropolitan Alexy of Moscow Spaso-Andronikov (after his name) monastery, who was the first abbot of the monastery and died between 1374–1404, and 80. Savva, Andronik's successor as abbot in the monastery, died between 1410–1420. Both are celebrated locally in the Andronikov Monastery on the same day, June 13th, from an unknown (seemingly) long time ago 301. 81 and 82. Sergius and Herman of Valaam, founders of the Valaam Transfiguration Monastery, regarding the time of whose life it is only known that the first of them came to the island of Valaam in 1329 302. Nothing can be said about the start of the local celebration (now held twice a year, on June 28th and September 11th). From the charter of the Novgorod Metropolitan Varlaam dated May 23, 1592, it follows that at that time Sergius and Herman of Valaam had not yet been canonized, for in the charter of the Valaam monastery they are called chiefs, Valaam chiefs, without the epithet saints or reverends - Act. East. vol. I, no. 236, p. 451. Since the Valaam monastery, once abandoned by monks before 1592 (as can be seen from the charter), was restored (after Swedish ownership of the area from 1610) only at the beginning of the 18th century: it is likely to think that the canonization of Sergius and Herman took place only after this (perhaps under the metropolitan St. Petersburg Gabriel, 1770–1800, who, having special zeal for the saints and their monastery, brought the latter to its current flourishing state). The relics of the Rev. Sergius and Herman of Valaam are currently kept under wraps. But if you believe one, however, very unreliable, testimony, then before one time or another they were at the autopsy (we mean the inscription over the apocryphal conversation between Sergius and Herman, which speaks of the return of their relics from Novgorod, to Valaam, see the inscription in the Undolsky Catalog of Manuscripts, No. 368, col. 252. and Stroev in the Bibliological Dictionary, p. 402 sub fin.; and the entire conversation with its inscription was published in the 10th issue of the Chronicle of the Archaeographic Commission). 83. Makariy Pisemsky, the founder of the abolished Makarievsky (after his name) Spaso-Preobrazhenskaya Hermitage, which was located in the Buysky district of the Kostroma province (on the Pisma River), who lived in the second half of the 14th century and died in an unknown year. In the parish church, which remains from his desert, he is celebrated together with the Rev. Pavel Obnorsky, to whom he was a fellow devotee, January 10, 303. 84–88. Alfan's brothers. In the Novgorod Anthony Monastery, the relics of five brothers rest under the cover: Nikita, Cyril, Nikifor, Clement and Isaac, by the name of the Alfanovs, who in 1775 were transferred to the Anthony Monastery from the Sokolnitsky nunnery monastery built by the brothers and burned down in the current year. Nothing reliable is known about the life of the brothers, but with some probability it can be attributed to the end of the 14th - beginning of the 15th century 304. Nothing can be said about the start of the local celebration of 305 (May 4th). 89 and 90. Theodore and Pavel of Rostov, founders of the Boriso-Gleb Ustinsky Monastery located 15 versts from Rostov, of which the first died in 1409, and the second is unknown when soon after the first. Nothing can be said about the beginning of the local celebration (October 22nd) in the Boris and Gleb Monastery. 91. Sergius Nuromsky, the founder of the abolished Spaso-Preobrazhensky Nuromsky monastery, which was located in the Gryazovets district of the Vologda province, died on October 7, 1412. In the charter of Tsar Fyodor Ivanovich dated 1585, Rev. Sergius is called a newly-minted wonderworker and one might think that a local celebration was established for him until this year; in any case, in 1678 there was a throne in his monastery dedicated to his name 306. 92. Alexander Kushtsky, founder of the Alexandrov (by his name) Assumption Kushtsky Monastery, which is located in the Kadnikovsky district of the Vologda province, 40 versts north of Vologda, at the confluence of the Kushta River into Lake Kubenskoye, died on June 9, 1439. Local celebration of him seems to have been established in the second half of the 16th century; in any case, since an unknown time, there has been a throne dedicated to his name in his monastery 307. 93. Tarasy Glushitsky, an ascetic of the Dionysian Glushitsky Monastery (in the Domakaryevsky Saints No. 66), who died in the 1440s. Nothing can be said about the beginning of the local celebration in the Glushitsky monastery (October 12th) 308. 94. Jacob Zheleznoborovsky, founder of the St. John the Baptist Zheleznoborovsky Monastery, which is located in Buysky district of the Kostroma province, died on April 11, 1442 309. A local celebration for him in the Kostroma region was established sometime before 1628, for in this last year in one of the churches in the city of Kostroma there was a chapel dedicated to his name 310. 95. Arseny Konevsky, founder of the Nativity Monastery on the island of Lake Ladoga Konevtse, died on June 12, 1447. Nothing can be said about the start of the local celebration. When in 1610 the Karelian district, in which the Arseniev Konevsky Monastery was located, was given to the Swedes, the monks of the Konevsky Monastery were removed from it and settled in the Novgorod Derevyanitsky Monastery. Taking with them all the church utensils, the monks for some reason did not take with them the relics of St. Arseny (we do not know when they were discovered), which remained in the “empty” monastery for 60 years until 1672, when they were transferred to the Derevyanitsky Monastery, see the fourth issue of the Chronicle of the Activities of the Archaeographic Commission (1865–1866, St. Petersburg 1868) in Department of Materials, pp. 18–29, Certificates of the Derevyanitsky and Konevsky monasteries. Currently, the relics of St. Arseny, again transferred to the Konevsky Monastery, renewed after 1718, are hidden in the cathedral church of the monastery, - Ist. Jer. IV, 623. 96. Amphilochius Glushitsky, successor to the abbess at the Dionysian Glushitsky Monastery of the Venerable himself. Dionysius, who died on October 12, 1452. Nothing can be said about the start of the local celebration 311. 97. Prince Andrey, in monasticism Joasaph (from the princes of Zaozersky, branch of the princes of Yaroslavl), who labored in the Spaso-Kamenskoye Monastery on Lake Kubenskoye, died on September 10, 1453. Based on the news of very early miracles from the relics of the prince, one must think that a local celebration for him was established more or less soon after his death. His service is known from manuscripts of the 16th century 312. 98. Paisiy Galichsky, abbot of the Assumption Ovinovsky, later named after him Paisiyev, a monastery located near the city of Galich, Kostroma province, who died, according to the not entirely reliable testimony of the legend about him, on May 23, 1463, and generally lived in the middle of the second half of the 15th century. Nothing can be said about the beginning of his local celebration 313. 99. Evfimiy Syangzhemsky, the founder of the abolished Spassky Evfimiev (after his name) monastery, which was located in the Kadnikovsky district of the Vologda province, 120 versts north of Vologda, on the Syangzhem River, who died around 1470. Nothing can be said about the start of the local celebration (April 11th). 100. Kirill Velsky or Vazhesky, who lived before the conquest of Novgorod by Moscow, i.e. before 1478, tiun of one of the Novgorod governors, to save himself from the wrath of his master, who wanted to kill him, threw himself into the river Vaga in the present city of Velsk, Vologda province - the area then belonged to Novgorod - and drowned in the river, and being extracted from the water and buried at the present cemetery church in the city of Velsk. Once upon a time, before the half of the 16th century, a celebration was established for him or was established by itself, but after about half of the last century, in a fire that occurred in the church, his relics burned along with the last one, and after Velsky Posad was turned into the city of Velsk in 1780, the celebration, as it seems, due to the consciousness of its illegality, i.e., arbitrariness, was stopped by the Velsky clergy 314 . The relics of St. Alexander Oshevensky, found while digging ditches for the foundation of a new church, are currently hidden (East. Jer. V, 424, Philaret Russian saints under the 20th of April). 101. Alexander Oshevensky, founder of the Alexander-Oshevensky monastery, which is located in the Kargopol district of the Olonets province, died on April 20, 1479. The troparion and kontakion for him were written by the author of his life, the hieromonk of his monastery, Theodosius, in 1566 315. And a service for him was written and at the same time, as it is very likely to think, a local celebration for him was established, with the blessing of Metropolitan. Anthony, therefore, between 1577–1580 316. In the first half of the 17th century, he was celebrated in the Moscow Assumption Cathedral 317. 102. Macarius Glushitsky, third abbot of the Dionysian Glushitsky Monastery, who died around 1480. Nothing can be said about the beginning of the local celebration (October 12th) 318. 103. Cosma Yakhromsky or Yakhrensky, founder of the Kosmin Assumption Monastery, which is located in the Yuryevsky district of the Vladimir province, an equal distance of 40 miles from Yuryev and from Vladimir, died on February 18, 1492. Nothing can be said to him about the start of the local celebration. 104 and 105. The youths Jacob and John of Menyuzhsky or Menyushsky, who died (probably: the death of martyrs) around 1570, whose relics, found incorrupt at the end of the 17th century 319, rest under cover in the church of the abolished Trinity Menyuzhsky or Menyushsky monastery, located 40 versts southwest of Novgorod: in the church of this, now the parish village of Menuzh or Menyush, from an unknown time there was a chapel in honor of the youths 320. 106. Onufry Malsky, the founder of the abolished Malsky Nativity Monastery, which was located 4 versts from the Izborsk settlement of the Pskov province, died on June 12, 1492. Nothing can be said to him about the start of the local celebration. One of the two parish churches remaining from his former monastery is dedicated to his name 321. 107. Tikhon Kaluga (formerly Medynsky), founder of the Tikhon Hermitage, which is located in the Kaluga (formerly Medynsky) district of the Kaluga province, who lived in the second half of the 15th century. The local celebration (June 16th) was established as if no later than the time of Ivan the Terrible (1533–1584) 322. 108. Andrei, Prince of Smolensk, who lived during the reign of book Ivan Vasilyevich III (1462–1505). Above we talked about the unsuccessful attempt of the Rev. Daniil of Pereyaslavsky establish a celebration for him. But sometime later (after 1539, the year to which Danilov’s attempt dates back to), a local celebration (October 27th) was established for him. It is not known when the established local celebration for Prince Andrei was established, in any case, it was already celebrated before 1749, for by decree of the Pereyaslavl Consistory of August 14 of this year it is prescribed throughout the entire Pereyaslavl diocese to remember at divine services - at litias and holidays, the reverend father of the Pereyaslavl wonderworkers: Nikita the Stylite, Daniel the Abbot and the Holy Blessed Prince Andrey, see Description of the Pereyaslav Nikitsky Monastery of St. A. Svirelina, M. 1878, p. 71 fin. 109. Paisiy Uglichsky, founder of the Pokrovsky Paisiyev Monastery, which is located 3 versts from the city of Uglich, Yaroslavl province, died on June 6, 1504. Judging by the records of miracles at his tomb 323, it should be thought that the local celebration for him was established at the end of the 16th - beginning of the 17th century. His service is known from manuscripts of the 17th century 324. 110. Khariton of Syangzhem, successor as abbot at the Syangzhem Monastery of its founder, Rev. Euphemia, whom we mentioned above (No. 99), died on April 11, 1509. Nothing can be said about the beginning of the local celebration 325. 111. Lavrentiy, the holy fool of Kaluga, who died on August 10, 1515. Local celebration of it was established in the second half of the 16th or the first half of the 17th century 326. 112. Serapion, Archbishop of Novgorod, who died after being demoted from the see in the Trinity St. Sergius Monastery on March 16, 1516. The local celebration was probably established after the discovery of the relics and their secondary burial in a new coffin, which, accompanied by miraculous signs, took place in 1559 327. 113. John, in monasticism Ignatius, son of the Uglich prince Andrei Vasilyevich, imprisoned by his uncle. book Ivan Vasilyevich to the Vologda Prilutsky Monastery and died in the monastery on May 19, 1522. Nothing can be said about the start of the local celebration 328 . 114. Philip of Irapsky, the founder of the Philip-Irapsky Trinity Hermitage, which is located in the Cherepovets district of the Novgorod province, died on November 14, 1527. The service for the discovery of the relics is read in a manuscript from the end of the 16th century 329 and, probably, around the end of this century, and a local celebration was established for it 330. 115. Stefan Ozersky or Komelsky, founder of the abolished Nikolaevsky Ozersky monastery, which was located in the Gryazovets district of the Vologda province, died on June 12, 1542. A year after his death, “according to a certain vision,” two icons of him were painted, one of which was placed on his tomb in the chapel (tent) built above the latter, and the other was placed in the church 331; but when a local celebration was then established for him remains unknown. Stefan Ozersky or Komelsky is mentioned twice. What is read on pp. 153–154 was not thrown out due to oversight. 116. Adrian Andrusovsky, the founder of the abolished Andrusov Hermitage, which was located in the Olonetsky district of the Olonets province, died on August 26, 1549. In one act of 1659 he is called our venerable father and wonderworker 332, from which we can conclude that at that time a local celebration was already celebrated for him 333. 117. Adrian Poshekhonsky, founder of the Adrian Dormition Monastery, which is located 5 versts from the city of Poshekhonya, Yaroslavl province, died on March 5, 1550. Having been killed and thrown into the field by the robbers who plundered his monastery, he was buried in an empty place, near an empty church or one that stood without singing and outside; in 1626 Patr. Filaret, at the request of the abbot of the Adrian Monastery, allowed his relics to be transferred to the monastery, and ordered: “and bring his body to the monastery, perform a burial service over him and bury him in the church and make a wooden tomb over him and cover him with a shroud; and if you put him in an old coffin, his coffin will not decay, but his coffin will be old, although it has rotted, but will not fall apart, and bury him in the old coffin, but the old coffin will fall apart, and his relics will be transferred to a new coffin, according to the monastic order, as monks are buried; and when the funeral service begins for him, the abbot, look at his relics 334; and having buried the funeral service over him, and sing the Pentecostal service over him; and for his funeral, distribute to the poor the alms that they had in the monastery; and as soon as he is buried, write everything to the abbot immediately to His Holiness Patriarch Philaret Nikitich of Moscow” 335. When the local celebration of Hadrian was established after 1626 remains unknown; the service appears in 17th-century manuscripts 336 . 118. Arseny Komelsky, from 1525 to 1527 hegumen of the Trinity St. Sergius Monastery, founder of two monasteries - the abolished Arsenyev Hermitage, which was located 40 versts northwest of Vologda, and the Arsenyev Komelsky Rizpolozhensky Monastery, which is located 25 versts southeast of Vologda, deceased 24th August 1550. Judging by the fact that many of his miracles were recorded before the half of the 17th century 337, one can think that local celebrations for him were established earlier than this half of the 17th century 338. 119. Nil Stolbensky (Stolobensky), a solitary hermit who labored on Lake Stolbensky (Stolobensky) in the Ostashkovsky district of the Tver province, where a monastery named after him was later formed, died on December 7, 1554. Five years after his death, a chapel was erected over his grave, in which a tomb covered with a shroud was built, after which miracles began to occur at his tomb. In 1595, his icon was painted, and after that a local celebration of his memory was established 339. 120. Simon Soiginsky, founder of the abolished Spaso-Preobrazhenskaya Soigin Hermitage, which was located in the Solvychegodsk district of the Vologda province, 75 versts from Solvychegodsk on the Vychegda River, died on November 24, 1561. Nothing can be said about the beginning of the local celebration 340. 121. Arseny, the holy fool of Novgorod, founder of the abolished Arsenyev Monastery, which was located in Novgorod, died on July 12, 1570 or 1577. Nothing can be said about the beginning of the local celebration (which is now celebrated on May 8th). 122. John Vlasaty, the holy fool of Rostov, who died on September 3, 1580. Records of the saint's miracles suggest that local celebration of his memory was established in the first quarter of the 17th century 342. 123. Tryphon of Pechenga, educator of the Lapps in the western part of the Kola Peninsula, bordering Norway and Finland, died on December 15, 1583. Judging by the fact that the monk early became famous as a miracle worker, it is likely to think that a local celebration for him was established more or less soon after his death 343. 124. Anthony Chernoezersky, founder of the abolished Chernoozersky Nikolaevsky monastery, which was located in the Cherepovets district of the Novgorod province, lived unknown when, but dates back to the 16th century. Nothing is known about the beginning of the local celebration, which takes place on January 17th 344. 125. Joachim Opochsky, the founder of the abolished Ilyinsky Opochsky Monastery, which was located in the Porkhov district of the Pskov province, who also lived unknown when and also dates back to the 16th century. Nothing is known about the beginning of the local celebration on September 9th 345. 126. Zosima Vorbozomsky, the founder of the abolished Annunciation Monastery, which was located 20 versts south of Belozersk, on the island of Lake Vorbozomsky, who lived - it is unknown when, but if it is true that he was a student of Cornelius of Komel 346, then in the second third quarter of the 16th century, for Cornelius died in 1537. When he was canonized as a local saint remains unknown, but in one of the churches of his former monastery, the current parish, built in 1809, there is a chapel named after him 347. In the Moscow Spirit library. The Academy has a manuscript - the foundation. No. 35, written in 1592 by a monk “Annunciation to the Most Holy Theotokos of the Vorbozom Island from Trans-Volga, from the country of Belozerskia” (signature on fol. 235). Since the monastery is not called Zosimin, it is probable that in 1592 the Venerable. Zosima was still alive. 127–137. “In the Novgorod St. Sophia Cathedral, many local bishops and archbishops are considered saints, such as: Joachim († 1030), Luke 348 († ca. 1060), Germanus († 1095), Arkady († 1163), Gregory 349 († 1193), Martyrius († 1199), Anthony († 1232), Basil († 1352), Simeon († 1421), Gennady († 1505) and Pimin († 1571)" 350. 138. Anthony Leokhnovsky, founder of the abolished Antoviev Leokhnovsky monastery, which was located in the Novgorod district of the Novgorod province, died on October 17 (September 14?) 1611. Nothing can be said about the start of the local celebration (July 12th). In the church of his former monastery, one of the chapels is dedicated to his name 351. 139. Trifon Vyatka, founder of the Trifonov Assumption Monastery, which is located in the city of Vyatka, died on October 8, 1612. Nothing can be said about the start of the local celebration. 140. Vassian Tiksnensky, the founder of the abolished Tiksnenskaya Savior Not Made by Hands desert, which was located in the Totemsky district of the Vologda province, 50 versts west of Totma, died on September 12, 1624. Nothing can be said about the beginning of the local celebration 352. 141. Macarius, the founder of the abolished Macarius Hermitage, which was located in the Novgorod district of the Novgorod province, 110 versts north of Novgorod, lived unknown until the second quarter of the 17th century: in the church of his former monastery, built in 1761, there is a chapel named after him 353. 142. Dionysius, Archimandrite of Trinity, who died on the 10th. May 1633. Nothing can be said about the beginning of the local celebration for him (May 12th), except that the canon of prayer for him was written by his student Simon Azarin 354 († not earlier than 1665). 143. Nikandr Gorodensky or Gorodnozersky, the founder of the abolished Nikandrov Gorodnozersky hermitage, which was located in the Borovichi district of the Novgorod province, it is unknown when he lived, but dates back to the first half of the 17th century. Nothing can be said about the start of the local celebration (March 15th). In the parish church, which remains from his former monastery, there is a chapel dedicated to his name 355. 144. Eleazar Anzersky, founder of the Anzersky monastery, which is located on Anzersky Island, separated from the Solovetsky Island, on which the Solovetsky Monastery, by a strait 5 versts wide, died on January 13, 1656. Nothing can be said about the beginning of the local celebration 356. From the Paterikon of Solovetsky it seems to follow that St. Eleazar of Anzer is not a canonized saint, but a revered deceased, for the Patericon speaks of singing prayers for the saint (sic), and not for himself - page 107 fin. 145. Andrey, the holy fool of Totemsky, who died on October 10, 1678. Nothing can be said about the beginning of the local celebration except that it was established (if it really exists) after 1707 357. 146. Procopius of Usyansky or Ustyansky, completely unknown in his personality, or in his rank and condition, the deceased, who, through a sleepy vision, reported only his name and the relics of which sometime before the beginning of the second half of the 17th century were found in the village of Veryuzhsky, on the river Usye or Ustye, Velsky district of the Vologda province, northeast of Velsk. Sometime before 1739, a celebration was established for him and a chapel was built in his honor in the church in the village of Veryuzhskoye. But at the end of Χ V ΙΙΙ - the beginning of the 19th century, the celebration was stopped by the diocesan authorities, as we will discuss below. In the second half of the 17th century, during the reign of Patr. Joachim, there was a case of exclusion of one saint from the calendar with the cancellation of the established celebration of her memory, in other words, a case of cassation or destruction of canonization. The saint who suffered a sad fate was Princess Anna Kashinskaya, whose case with Joachim is widely known and is taken as a kind of cause célèbre in the ecclesiastical field. Princess Anna Kashinskaya 358 is given out by her life, written in the middle of the 17th century, as the wife of the Grand Duke of Vladimir, appanage prince of Tver, Mikhail Yaroslavich. We find little news in the chronicles about Mikhail Yaroslavich’s wife Anna, daughter of the Rostov prince Dmitry Borisovich. In 1295, Mikhail Yaroslavich married her, about which in the Laurentian Chronicle under our year it reads: “That same summer, Prince Mikhailo married in Tver, and Bishop Andrei crowned him in the Holy Savior on the month of November at 8, at the gathering of the Archangel Michael,” and in which information about the bride is filled in with the so-called Academic, Resurrection and Tver chronicles, in which under the year 1294 it is read: “That same summer, Prince Mikhailo Yaroslavich got married, marrying the daughter of Prince Dmitreev Borisovich Anna.” After the death of Mikhail Yaroslavich, who was killed in the Horde in 1318, and she is mentioned as having met her husband’s body as children, brought from the Horde 359, sometime before 1358 she became a monk with the name Sophia and died in 1368. In the Nikon Chronicle and in extracts from Tatishchev’s chronicles it reads under the year 1358: “That same summer, Prince Mikhail Alexandrovich of Tver’s grandson Mikhailov, great-grandson of Yaroslavl, reposed his son Prince Alexander with his grandmother, the Grand Duchess Sophia, in Sofeyskoye (var. Sofiin) 360 monastery,” and then under the year 1368: “That same summer, Grand Duchess Sophia was appointed to Grand Duke Mikhail Yaroslavich of Tverskaya.” The deceased Prince Alexander’s wife was the wife of Alexander Mikhailovich, the son of Mikhail Yaroslavich, and the latter’s wife was not his wife, but his great-grandmother, which is why by Princess Sophia of 1858, others mean the wife of Alexander Mikhailovich, believing that by Sophia of 1368 she should also be understood. But the wife of Alexander Mikhailovich was called Anastasia and the Nikon Chronicle speaks of her death under the year 1365 361, from which it follows that the word “his”, read in the chronicles, should be looked at as incorrectly or mistakenly placed instead of the word “his” and by Sophia the woman should be understood not as a son, but as a father. As for the princess’s monastery, if we accept the reading “Sofia”, we will need to mean a monastery built in honor of St. Sophia, and if we accept the reading: “Sofin”, it will be possible to understand a monastery of an unknown name, which belonged to Vel. book Sophia. One thing or another, but is completely unknown in the Tver region of the monastery of St. Sofia, as well as the monastery of any name that belonged to the leader. book Sofia 362. Contrary to the currently transmitted historical information about the led. book Anna, the wife of Mikhail Yaroslavich, and in addition to this historical information, the life of Princess Anna Kashinskaya, passing her off as the wife of Mikhail Yaroslavich, reports that she was originally from Kashin, the daughter of noble parents 363 - that after the death of her husband she moved to live from Tver to Kashin with her youngest son, the appanage prince of Kashin, Vasily Mikhailovich - that in Kashin she died on the 2nd or 12th of October 1337 364 and was buried here under the cathedral church of the Assumption of the Virgin. Information about the glorification of Princess Anna, the discovery of her relics and the establishment of a celebration for her under Tsar Alexei Mikhailovich is provided partly in the deliberate words about these events included in the appendix to her life, partly in an official document. Some time or another after the death of Princess Anna, the memory of her fell into complete oblivion among the Kashintsy. The wooden Church of the Assumption of the Virgin Mary, under which she was buried, fell into such disrepair over time that the church ceiling collapsed to the very ground and collapsed, so that the princess’s coffin was above the floor (“then the coffin of Grand Duchess Anna was found on top of the earth”). Like the coffin of a completely unknown person, it was in such neglect that the soldiers of the city garrison, who probably lived near the church, when they came to pray at last, laid their caps on it, and others even sat on it. Finally, the time has come for the glorification of the princess, which was at the beginning of the 17th century, during hard times or imposture. Throughout Russia, the Lithuanian troops roaming more than once approached Kashin and could not take it. The residents of Katin understood that they were protected from enemies by someone’s invisible protection, but they wondered who would be fighting for them. Finally, Princess Anna, who was guarding Kashin from enemies, announced herself to the inhabitants of the city. She appeared to the sexton of the Church of the Assumption of the Mother of God, named Gerasim, who was lying in a serious illness, told him about herself, who she was, gave him health and ordered to tell the priest and all the clergy of the Assumption Church that her coffin should be kept honestly - they were not allowed to put hats on it and sit down, and that they should light a candle on the coffin in front of the image of the Savior Not Made by Hands. Then the Kashin people were filled with great faith in Princess Anna, as their champion and protector from enemies, and began to zealously flock to her tomb, from which numerous miraculous healings have since come. During the reign of Alexei Mikhailovich, in 1649 or before this year, the priest of the Kashin Assumption Church, other Kashin priests and all the citizens of Kashin decided to bring to the attention of the sovereign about the miracles that took place at the tomb of Princess Lena. In 1649, the sovereign ordered the Tver Archbishop Jonah, with the archimandrite and abbot sent from Moscow, to open and examine the relics of the princess, which the archbishop did on the 21st of June of the indicated year, and in the next 1650s, the sovereign himself went to Kashin to transfer the relics from the dilapidated wooden Assumption Cathedral princess for a time, until the construction of a stone cathedral in place of a wooden one, into the stone Resurrection Cathedral, which was accomplished by the sovereign on June 12, 1650. After this transfer of the relics, a celebration of the princess was established, and the service of the new holy sovereign was commissioned to be written by Epiphany Slavinetsky, who had arrived in Moscow shortly before 365. in 1652, by order of Tsar Alexei Mikhailovich, a silver shrine was made in the Tsar's Silver Order for the relics of Grand Duchess Anna Kashinskaya, but for some reason it was not sent to its destination and remained in the Tsar's Armory until 1677, when the celebration of the princess was stopped, after which the material of the shrine was probably used for something else case, see the message of G. D. Filimonov “On the image of the Blessed Grand Duchess Anna Kashinsky,” published in 1 book. Readings General East. and Ancient 1872, Mixtures p. 176. Following the establishment of the celebration of the princess, or perhaps a little earlier than that, her life was written. The Life was written in the Solovetsky Monastery by a certain elder Ignatius, according to the petition of a Kashinsky-born sexton, it is not visible - Solovetsky or Kashinsky, named Nikifor, who carried it out of the Solovetsky Monastery, as he showed later, at the time when the relics of Metropolitan Philip were transferred from Solovki to Moscow, therefore - in March - July 1652, and who to he himself later attributed the miracles of the princess to the life written by Ignatius 366. Thus, in 1650, a celebration was established for Princess Anna Kashinskaya, we do not know whether it was local in Kashin or general throughout the Russian Church. But 27 years later, according to the verdict of Patr. Joachim with two, one after another, councils, Princess Anna was excluded from the number of saints, along with which it is understood that her celebration as a saint was also cancelled. At the beginning of 1677, Patr. Joachim sent a commission to Kashin, consisting of Metropolitan Joseph of Ryazan, Archbishop Barsanuphius of Tver, one archimandrite and one archpriest, “for the most reliable examination of the relics of the blessed princess Anna Kashinsky and testing for the sake of miracles as evidence of the known” 367. When the commission returned from Kashin and presented its examination to the patriarch, the latter assembled a council of the bishops who were in Moscow, and at the council the sentence of the indicated meaning was pronounced. The cathedral found 1) that in the life of Princess Anna there were many discrepancies with the chronicle and sedate books (the cathedral’s actions indicate these discrepancies); 2) that some disagreements and indecencies were written in the miracles (they are not indicated in the act of the conciliar); 3) that while in the life in three places it is written: “the relics are in no way involved in corruption..., not only the relics are involved in corruption, but even the vestments were not involved,” in fact, upon inspection it turned out that the relics in different places had decayed and collapsed and that the vestments and schema had decayed 368; 4) that while the rumor is spreading about Princess Anna that “her right hand lies on her forehead, bent, as if blessing,” upon inspection it turned out that the right hand in the curl (at the junction of the hand with the arm) was bent, and the palm and fingers were straight, and not blessing.” The verdict of the council is as follows: “Until the time of the great council of all bishops and until the actual notification (we decide): 1) the coffin with the relics of the blessed princesses will stand in the same cathedral church where it now stands 369, still sealed with the bishop’s seals; 2) do not celebrate her (her) celebrations and do not hold prayer services for her until the great council of reasoning is completed, and now do not hold a memorial service; 3) a sewn cover from the coffin, on which her image is sewn, and take her other painted icons to Moscow for examination, and from now on, until the great council of reasoning and until the true notification of the images, do not paint her; 4) in the church in the name of the Grand Duchess Anna, consecrated without a certain test, the divine services will not be corrected in any way, but concluded and sealed until the great council and reasoning.” The Great Council was convened by Joachim on January 1, 1678. Repeating the arguments of the previous council, he confirmed its verdict, and regarding the church created in the name of the Grand Duchess Anna, he ordered that from then on it be named and be named in the name of all saints 370. To assume that the revision of the canonization of Princess Anna Kashinskaya, which ended in the annulment or erasure of the canonization, was an attack on the part of the patriarch. Joachim to revise the canonizations of all Russian saints, as some are inclined to assume, there is absolutely no basis. It may be that Joachim would have had enough courage for such an undertaking, for he was generally a very brave man; but, firstly, he would not have had enough scientific means for this, that is, he did not have at all the number of learned people that was required for this, and secondly and most importantly, we do not see him at all thinking about such a revision of the canonizations of all saints. Quite a long time ago it was suggested that the reason for the revision and destruction of the canonization of Anna Kashinskaya should be seen in her “blessing hand 371”, and there can be no doubt that this is exactly the case. Dyachek Nikifor, the author of the life of Anna Kashinskaya, his father, a monk of some monastery, Varlaam and his brother Vasily, a priest of the Kashinsky Assumption Cathedral, from which the relics of Princess Anna were transferred to the Resurrection Cathedral, whether through Nikifor’s connections with the Solovetsky Monastery 372 or on their own, were opponents, if not of Nikonov’s entire correction of ranks and rituals, then at least of the changes two fingers in the sign of the cross into three fingers, and so, in confirmation of the truth of the two fingers, they referred to the relics of Anna Kashinskaya, claiming that “her right hand lies on the perch, bent, as if blessing,” that is, that her hand lies with the fingers folded for the sign of the cross with two fingers, which means, “as if blessing” (for and in the new finger for blessing, as in the old for blessing and for the sign of the cross, the first two fingers or the index and middle fingers are extended: they did not say directly that it was folded with two fingers, probably because they did not find an expression to use for this). Priest Vasily with his father monk Varlaam and brother sexton Nikifor not only claimed that Princess Anna’s right hand lay bent on her perch, like a blessing, but also assured that the saint miraculously testified to the truth of double-fingeredness - they spread rumors that the fingers of her hand were unbent and spontaneously became bent as before, to which they referred on one of the investigators who came to Katin in 1649 to testify to the relics of the princess, namely Archimandrite Sylvester of Andronievsky, as if it was he who straightened the fingers of the princess (this spreading of the now mentioned rumor about the hand clearly shows what was the matter here). So, wanting to destroy the authority of the testimony in favor of double-fingered relics, Patr. Joachim resorted to such a drastic measure as to declare the very relics as infirmities and generally destroy the canonization of Princess Anna. By chance, the patriarch was dealing with such a private canonization, against which, in addition to his actual motive, he could indicate other motives that were completely justified. That Princess Anna was the wife of Vel. book Mikhail Yaroslavich Anna, in monasticism Sophia, this actually seems quite doubtful (she could be the unknown princess Kashinskaya). We don’t know what discrepancies and indecencies were found in the miracles, because this is not indicated, but it is absolutely true that in the life of the princess there were discrepancies with the chronicle and sedate books: according to the chronicles. book Anna, the wife of Mikhail Yaroslavich, was the daughter of Prince Dmitry Borisovich of Rostov, and according to her life, the daughter of the glorious Kashin boyars; According to the chronicles, she died in 1858, and according to her life, in 1337, etc. The private history of the destruction of the Patras, Joachim's canonization of Princess Anna Kashinskaya is not entirely clear to us. A petition to Dar Feodor Alekseevich from the mentioned priest Vasily, the son of the monk Varlaam, has been preserved to this day, in which he, asking the sovereign for permission to consecrate the newly built stone Assumption Cathedral with the chapel of the Reverend Blessed Princess Anna, says that Tsar Alexei Mikhailovich transferred the relics of the princess from the wooden Assumption Cathedral to the stone one The Resurrection Cathedral for the time being until a stone one is built in place of the wooden Assumption Cathedral - that this stone Assumption Cathedral was built 15 years ago or more, but everything stands unconsecrated, because Tsar Alexei Mikhailovich himself was going to come to Kashin to consecrate the church and to transfer the relics to the old place, and he did not order the church to be consecrated without himself 373. Based on this testimony of priest Vasily, one would think that Tsar Alexei Mikhailovich himself had doubts about Anna Kashinskaya and that was why he delayed consecrating the church with a chapel in honor of her. But if this were so, then Tsar Fyodor Alekseevich, of course, would not have allowed the church to be consecrated, and yet, at the request of priest Vasily, as we learn from the record of the conciliar act of 1677, it was consecrated. Thus, based on what has just been said, one should think that Patr. Joachim learned about the formation of the finger at the relics of Anna Kashinskaya and about the sermon in favor of double-fingering, led by priest Vasily with his father and brother, only after the consecration of the church. The consecration of the church, as accomplished, is spoken of in the act of the council of 1677, which took place in the month of March-April. Tsar Fyodor Alekseevich, who gave permission to consecrate the church, ascended the throne after the death of his father, on January 30, 1676: from this it is clear with what speed the patriarch acted. Joachim, who sent a commission to Kashin to examine the relics of Princess Anna already in February 1677 374. In addition to Princess Anna Kashinskaya, thanks to the same schism, he was subjected to some ostracism from the patriarchs. Joachim is another saint, this is St. Euphrosynus of Pskov, whose life was composed (in the sense that it was fabricated) in defense of the doubleness of the song Hallelujah 375. Until Patr. Joachim Rev. Euphrosynus belonged to the general church, and not local saints, and, as such a saint, was, together with other general church saints, in the liturgical Rule, in the Sequence of church psalmody according to the month (under the 15th day of the month of May). But Patr. Joachim, in his charter of 1682, excluded him from the Followership and thus relegated him from the category of general church saints to the category of local saints 376. The Luzhetsky Monastery is not located in the city of Mozhaisk itself, but a mile or one and a half miles away from it. The relics of St. Martiniana, discovered in 1514 (Klyuchevsk. Lives p. 273), are currently kept under wraps (Ist. Jer. VI, 854). Lavrsk RKP. No. 696, l. 46 rev; cfr. Klyuchevsky p. 273. And when the record says that at the council that canonized Ferapont and Martinian, there were the same bishops as at the council of 1547 (and a complete list of them is directly given), this should not be taken as confirmation that the saints were actually canonized at the council of 1549, but as evidence that the author of the record, without having actual information about the bishops who were present at The council at which Ferapont and Martinian were canonized takes a list of them (bishops) from the charter of the council of 1547. And at the council of 1549, not all of the bishops who were present at the council of 1547 were present, namely, three of the last were not present: Alexei, Archbishop of Rostov, who left the see in 1548, and two Ions, bishops of Suzdal and Ryazan, who both died in the same year 1048. “The holy metropolitan of the united church of that monastery commanded that the saints celebrate the holiday,” Lavrsk. indicated, RKP. l. 48 fin. But since Ferapont died not in the Belozersky monastery, but in the Mozhaisk Luzhetsky monastery, it is likely that it was allowed to celebrate his memory in this last monastery. In the Synodikon of the Week of Orthodoxy, which belonged to the Vologda Bishop's See and is now in the St. Petersburg Public Library, - Collections of the Library described by A.F. Bychkov No. LIX, pp. 156–170, eternal memory is proclaimed to Tsarevich Peter of Rostov along with his relatives, who are listed in detail - l. 167 rev. The same collection, the former No. 184, the current one - 262, from which Karamzin wrote out the decree of the council of 1547 and about which above - l. 222 rev. The service to Tsarevich Peter was written in 1549, see page 40, which should be understood as preparation for canonization. – In the Synod of the Week of Orthodoxy, Tsarevich Peter is recorded with his wife: “To the blessed Prince Peter Tsarevich and his princess Evdokia, eternal memory,” - Vivliof. VI, 442. See Act. East. vol. I, L" 168. p. 320, col. 1 fin. Before 1551, the monk Protasius, who was in this last year the abbot of the Chukhloma Avramiev Monastery, wrote the life of St. Avramia was inspired to this by the miracles that took place at the tomb of the saint - see Klyuchevsk. p. 276. And this makes it even more likely that our record should include the establishment of the celebration of St. Abramia. In 1609, residents of the Galich region called Avramiya, together with Macarius of Zheltovodsk, their great miracle worker, Act. East. vol. II, no. 177. p. 206 beginning. In 1615, one monk said that he was “going to pray at Chukhloma to Avrami the miracle worker.” see in Russian. Historical Library, publishing. Archaeogr. Komm., vol. II, col. 878. Rev. Makar. East. VIII, 46 (Klyuchevoye, p. 251, Stroeva Bibliologist. Dictionary, pp. 38–39). According to some lists of Savva’s life, the discovery of his relics took place in 1554, - Kluchevoy, p. 251, and according to other lists of his life, in 1547. see e.g. Life in the printed story about the beginning and foundation of the (Pskov-) Pechersk Monastery, M. 1831, l. 50 vol.. If we accept the last date, then we can assume that the celebration of Savva was established in 1553, simultaneously with Tsarevich Peter and Avramy Chukhlomsky. – About the relics of Sava in the life it is said: “Having dug up the sand that was around the saint’s tomb and on top under (above?) his relics, lying as high as a span, having found in the tomb a magnificent head and the honest, many-wonderful relics of the reverend Father Sava, from which a certain great and wonderful incense emanated; and so, thanking God and glorifying the mercy of God and the holy wonderworker Savva, he transferred the miraculous relics and honest dust with great joy into a new shrine.” Currently, the relics of St. Savva is hidden. The bishop found the relics of one of the two saints: “Having found the coffin intact and having opened it, smelled the great fragrance and saw the relics - the compositions are indestructible and do not have the deterioration of the body, as if the skin had dried to the bones and glowed like snow.” As for the relics of another saint, the treasure hunters who tore up his grave “mixed them with dust,” see Veryuzhsky, page 90 sqq. (about the relics - p. 102) and in Konoplev, p. 30 sqq. Rev. Makar. East. VII, 451 and VIII, 46 (East. Jer. III, 62, Klyuchevsk. p. 279). He was abbot from 1525 to 1527 s) Lavrsk. RKP. No. 079. l. 324 rev. Lavrsk RKP. No. 679, l. 324 rev. Rev. Makar. East. VIII, 46 fin. (VII, 452). Philareta Russian saints, June 16th, and Klyuchevsk. page 331 beginning and 418 beginning That is, at the Church of the Holy Spirit, where the relics of Jacob were laid in 1044, after 1544 a monastery was established (which exists to this day; about it - Ist. Jer. III, 431 and, Semenov’s Geographical Dictionary, II, 148). In 1654, Patr. Nikon transferred the relics of St. Jacob to the Iversky Monastery, built by him on one of the islands of Lake Valdai, in which the groves are located to this day, - Rev. Makaria East. XII, 249. Collection years. III. 172 and 173 fin.. But since at present the relics of Glyceria are hidden in the church of Frol and Laurus itself and it is celebrated not on July 14th, but on May 23rd, it may very well be that the celebration was established a little later and precisely on the day of transferring the relics from the cemetery or from the graveyard to the church itself. It is a pity that the chronicle does not say to whom the archbishop sang prayers; if it were Glyceria itself, then prayer services would mean the establishment of a celebration (and since it is said about the singing of prayers alone, and does not talk about the singing of a requiem or memorial service: it is as if it should be accepted as most likely that the prayer services are held by Glyceria itself). See the story of Varlaam, added to Gregory’s Life of Euphrosyne, in Lavrsk. RKP. No. 664, l. 444, also from Stroev, in Bibliologist. Dictionary, page 71. See Description. Synod. RKPP. Gorsk and Nevostr. No. 403, l. 17 vol., p. 394. See Bychkov Description of the collections of the Public Library, page 99. - The monks of the Joseph Monastery, by their conciliar resolution of May 30, 1589, decided to celebrate Joseph three times a year: on February 13, on the day of his tonsure as a monk, on June 1, on the day of the arrival of the Volokolamsk monastery or on the day of the foundation of the latter, and on the 9th September, the day of his death, - ibid. See Stroeva Bibliologist. Slov., p. 158 notes, Klyuchevsk. page 312. Stroev has ibidd. (Volokolamsk, rkpp. 379, d. 160 vol., and No. 381, l. 1). - Relics of the Ven. Joseph were not discovered and remain hidden to this day. Karamz. IX, approx. 612, Klyuchevsk. p. 801. In the charter of the Moscow Assumption Cathedral of the first half of the 17th century, it is noted about the service to Anthony: “the style is bad, it is better for him to sing according to the general menaion,” - Russian. Historical Library published by Archaeogr. Commission, vol. III, col. 39 fin. See Philaret in Russian Saints under February 28th. Klyuchevsk. page 385 fin. (after the discovery of the relics, which took place in 1572. Ist. Jer. I, 280 fin.). See Historical and statistical description of the Smolensk diocese, page 311. – Relics of St. Arcadia, acquired in 1677, is currently hidden - ibid. Nikon. years. VIII, 11, New Chronicle. in ХVН book. Vremya, p. 28, Pskovsk. 1st years in Collection years. IV, 320. Rev. Makar. East. X, 66 (Klyuchevsk. p. 311). See the life of Prince Roman, published in the Yaroslavl Diocesan Gazette of 1889, Nos. 48 and 49. and in a separate book; at Klyuchevsk. page 316 sub fin. and Rev. Makar. East. X. 65 (Chronicle of many revolts, p. 43. New chronicler and in Time, book XVII, p. 44, Lavra RKP. No. 628, l. 88, in Stroev p. 242). About the relics of Saints Guria and Barsanuphius, in what position they were found, one reads in the legend about their discovery, belonging to the self-witness and performer of the latter, Metropolitan of Kazan, the subsequent patriarch, Hermogev: “Having opened the tomb of the Archbishop Guria and seeing a marvelous sight, we did not hope for it, for the saint’s cancer is full of the fragrant world, but the relics of the saint Guria, like his lip, was worn out, but not a single part was immersed: God grant incorruption to his honest and much-labored body, as even now it is visible to everyone, as soon as I touched the upper lip of corruption, the rest of his mouth was intact (the fragrant, honest and holy myrrh was arranged in a new vessel)... Then, by opening the cancer of the Monk Barsanuphius, he was seen by many. with the incorruption of God the relics of Saint Barsanuphius are honored, and at the feet of the monk I touch corruption, but not only are the bones not destroyed, but they are also very strong, and there is no weakness in the composition of the property, just like Saint Gurias, with his own hands with Arseny Archimandrite (Savior Transfiguration Monastery) their saints and miraculous relics were transferred from the tombs to arks"... See the life of Guria and Barsanuphius, in which the legend of the discovery of the relics is read, as its last, 17th chapter, in the Collection of Antiquities of the Kazan Diocese by the Most Reverend. Platon Lyubarsky, Kazan, 1868, pp. 30–31. In 1630, the relics of St. Gury were transferred from the Spaso-Preobrazhensky Monastery to the Cathedral of the Annunciation. (In the great fire that took place in Kazan on May 13, 1694, when the entire Spaso-Preobrazhensky Monastery burned down, “the relics of St. Barsanuphius were not saved” - in the same Collection of Lyubarsky, p. 81, § 18 fin.). See Pasha History of the Russian Church. I, 2, 487. Printed in Records of the Expedition, vol. II, no. 222, p. 379. Tsar Ivan Vasilyevich Shuisky decided to transfer the relics of the prince from Uglich to Moscow with the goal that “so that he may stop the lips of a liar and blind the eyes of the unbeliever who speaks, as if alive he will escape (the prince) from the murderous hands,” - Manuscript of Patr. Philareta. In Moscow, in the Archangel Cathedral, “it was laid (the body of the prince) in the territory of Ivan the Baptist, where his father and his brothers were; and in that place where Tsar Boris was laid (later dishonorably carried out of the cathedral on the orders of the impostor), they dug a hole and laid it out with stones, wanting to bury his righteous body of the sovereign, and when there was much healing, then he ordered the hole to be slain and in that place (at the top of the earth) in a shrine; The tsar ordered to create a wooden shrine and kill the gold frames and place (in the shrine) the holy body of the blessed Tsarevich Demetrius in his former tomb,” ibid. “And I organized a festival three times a year: the first celebration was the birth, the second was the murder, the third was the transfer of the relics to Moscow,” Nikon years. About the relics of the prince, Filaret’s manuscript says: “after many years, the relics were found intact and unharmed, except for the parts taken from the demanding land, and the earth thirsts to enjoy the flesh of the righteous, so that it may be sanctified, and not only the flesh of the holy sufferer will be intact, but also the vestments on his body will be sanctified in excess of incorruption (Nikonovsky years: “The miraculous relics are unharmed, only one part was given to God”). In 1812, the relics of the prince were thrown out of the shrine by the French; after the last ones left Moscow, they were found in cancer by one priest of the Ascension Monastery, who, in order to protect them from being stolen, wrapped in a shroud, took them to the Ascension Church of his monastery and hid them above the royal doors from the altar in the lower tier of the iconostasis (sic), from where they were later returned to their place - Rozanova History of Diocesan Administration, Vol. 3, part II. page 24 and approx. 87. Based on the story by I.M. Snegirev, he heard from the deacon of the Ascension Monastery, the relics of Tsarevich Dimitri were hidden behind the iconostasis of the cathedral church of the mentioned monastery for quite a long time, for the priest who hid them informed his brother about them (who brought them to the attention of his superiors) only before his death, see the description of Snegirev’s diary, now in the library of the Yaroslavl merchant I.A. Vakhrameev, in the Description of Vakhrameev’s manuscripts, compiled by A. A. Titov, No. 263. Philaret Russian saints, January 29th (East. Jer. VI, 576). The well-known legend about the miraculous journey of Vasily the 1st from Murom to Ryazan claims that the see of the Ryazan-Murom bishops was in Murom before him and that he transferred it from Murom to Ryazan. But the legend in this case does not tell the truth: the see of bishops of Ryazan-Murom has never been to Murom and from its very establishment it has always been in Ryazan. Regarding the immediate or mediocre predecessor of Vasiliev Joseph, there is documentary evidence that he was the bishop of Ryazan: from him the famous Ryazan Helmsman, written in 1284, has been preserved, in which he is indisputably clearly presented as the Bishop of Ryazan, having a see in Ryazan, under the princes of Ryazan, see the entry in the Review of the Helmsman's Book Rosenkamfa, 1st ed. page 61. In reconciling the legend about Vasily with reality, one must understand the matter in such a way that the bishop came from Ryazan to Murom to live in the latter for more or less a long time, and that during one of his stays in Murom, something happened to him that is described in the legend and which forced him to undertake a wonderful journey. Philareta Russian saints, June 5th. Theodore Yaroslavich was buried in Novgorod “in the monastery of St. George” (Nov. 1st chronicle in Collected years. III. 49), i.e. Yuryev. And since in Vladimir, where Theodore’s father was later the Grand Duke (1238–1246), there was a monastery, which now remains in the form of a parish church, St. George, then in Vladimir they concluded that he was buried in their monastery of St. George and one of the princely tombs located in the monastery, the current parish church, began to be passed off as his (Theodore’s) tomb. And since in the Novgorod monastery of St. George or Yuryev in 1244, his mother Theodosia, a monastic Euphrosyne (who died while she was in Novgorod with Alexander Yaroslavich), was buried next to Theodore Yaroslavich - Novgor. 1st year.ibid. p. 54, then in the Vladimir Monastery, the current parish church, St. George, they began to pass off another princely tomb located in it as the tomb of Vel. Princess Theodosia, mother of Theodore. In the description of the Vladimir Cathedral with the news of the relics of princes and princesses, read in the manuscript of the 15th century, the table of contents of which we have given and an extract from which we have made in the note to Domakarievsky No. 11, it is said that in Vladimir, in the St. George Monastery, which is outside the city, lies the brother of Alexander Yaroslavich Nevsky, Vel. Prince Theodore Yaroslavich and his mother Theodosia, in the nuns Euphrosyne. Currently, on two tombs located in the St. George Church, inscriptions are read that they are the tombs of Vel. Prince (sic) Theodore Yaroslavich and his mother Feodosia, see hieromon. Joasaph in the Church Historical Description of the Vladimir Monuments, p. 106. In the life of Macarius of Unzhensky, read in one of the Solovetsky manuscripts, it is said that the Tatar attack on Soligalich, after which a church was founded in the city in the name of the saint, took place not in 1532, but in 1632, - No. 578 (229, printed descriptions of manuscripts, part II, p. 307). But it is obvious that in the life, whether in him or only in his Solovetsky manuscript, the year 1632 is mistaken instead of the year 1532, for in 1632 the attack on Soligalich by the Tatars, from enemies of Russia who had long ago become its subjects, could not have taken place at all. (As for the attack of 1532, the reliability of the news about it is confirmed by one letter from Grand Duke Vasily Ivanovich to the Trinity Sergius Monastery, which had a varnish in Soligalich, see the collection of data and deeds of sale No. 532, l. 999, located in the Lavra archives). See in the Journal of the Ministry of Internal Affairs of 1848, part 22. article “Historical information about some cities of the Kostroma province,” page II (In the 1538s, the Kazan Tatars even reached the Pavlov Obnorsky Monastery. - RCP. Undolsk. No. 351, l. 44). See Description of the Makaryevsky Unzhensky Diocese of Kostroma third-class monastery, M. 1835, pp. 65 and 69. Act. Historical vol. II, no. 177, p. 206 beginning. See Letters of Sovereigns, I, pp. 27 and 31. - An attempt took place, which ended. however, it was a failure to discover the false relics of St. Macaria. On October 12, 1671, the abbot of the Makaryevsky Monastery, Nikita, dug up the bones of some monk and passed them off as the relics of St. Macarius, placed it in a shrine for proper honoring and established a celebration of the opening of the relics in the monastery. But in 1675, the alleged discovery of the relics was reported to Patriarch Joachim. The Patriarch sent three investigators to the monastery (an archbishop with an archimandrite and an abbot), and when the investigators informed him that the relics of St. Macarius, and the bones of a simple monk, and that there were no miracles from them, ordered the bones to be buried in the same place, and he deprived Abbot Nikita of his abbess and sent him “under the leadership of the novices” to another monastery, see the book: “The Legend of the Life and Miracles of the Monk Macarius. Zheltovodsk and Unzhensk miracle worker. A. M.” Part 1 to 2nd edition of 1857, pp. 67–78 (The author of the book says that “about the discovery of the relics of St. Macarius was taken from the life stored in the Unzhensky monastery, sheets 272–308.” The compiler of an authentic life story or a story read in a life tries to present the matter as if the true relics of St. Macarius and as if only human malice and envy turned the truth into a lie: but his attempt cannot at all be considered successful). In the Description of the Makariev Unzhensky Monastery, printed in Moscow in 1835, it is said in a way that is not entirely clear to us that the incorruptible relics of St. Macarius rests in the monastery church dedicated to his name - page 23. And in the Memorial Book for the Kostroma Diocese, published in 1868 by the official of the Kostroma Consistory V. Samaryanov, the discovery of the incorruptible relics of St. Macarius refers specifically to the year 1671, in which, according to the information indicated, false relics were acquired - Dep. I page 103 beginning. The relics, recognized in 1675 as false relics, were then once recognized as real relics (and after the second order of Patriarch Joachim, their burials were opened a second time?). See Historical description of the Gorodetsky Avramiev Monastery in the Kostroma province, compiled by D. F. Prilutsky, St. Petersburg, 1861, pp. 9–10. Philareta Russian Saints, July 3rd, p. 425, Nekrasova The Origin of National Literature in Northern Rus', p. 57, Znamensky article: “Sergius Shelonin, one of the little-known writers of the 7th century” in the 1st volume of Orthodox. Review 1882. p. 294 (East. Jer. VI, 836, Petition of the Yarenga priest Dionysius Telov on the violence of the Solovetsky monastery due to the possession of Yarenga, 1638, published in the Readings of General History and Ancients of 1882, book III, Mixture I, p. 12: the priest in his petition claims that the monks The Solovetskys falsely called the Monks John and Loggin their workers). The note was published in the Yaroslavl Diocesan Gazette of 1894, No. 13, coll. 193–196 (judging by the style, it belongs to the same author with the note about Paisius of Uglich, which we print below). In 1635, the abbot of the Yuryevets Epiphany (now abolished) monastery, in which Simon was buried, reported to the patriarch about the life and miracles of the blessed one and about the large gathering of people to his tomb: and the patriarch blessed the abbot, for the sake of the patient life and miracles of blessed Simon, which happened during his life and after his repose, to paint his face with icon writing on board with radiance around the head, together with his namesake Apostle Simon, a stronghold and venerated with other saints, see Muravyov's Lives of the Saints, August p. 221 sqq and November p. 14 sqq. Rev. Philaret in Russian Saints, under the 19th of June, says: “The relics of St. Varlaam were testified in 1630 by the Novgorod Metropolitan. Cyprian: at the same time an order was made to celebrate the memory of St. Varlaam - and a side-chapel was built in his name,” and refers to the Northern Archives of 1827, part 27, p. 195. 196. But in reality, Rev. Filaret does not mean the indicated part of the Northern Archive, in which there is nothing about Varlaam Vazhsky, but the Patriotic Notes of 1829, May Month, No. 109, and in it the article by Matvey Myasnikov: “Historical description of Vaga and the city of Shenkursk.” Here is a literal extract from Myasnikov’s article: “The Most Reverend Cyprian, Metropolitan of Novgorod, having examined the written life of Varlaam and the miracles, and seeing the beautiful face of the monk (written after the discovery of the relics, which took place, as we said, in 1552), by his holy authority he canonized the Reverend Varlaam among the holy men, and blessed in the created to build a church in the monastery itself and consecrate it in his name, and gave the sacred to Antimotheus (sic!) and the sacred guardian (sic., i.e., church-built) charter of 1631, February 14th day. According to such a holy charter in the monastery, the church was completed and consecrated in the name of the Monk Varlaam on June 19, 1635, and after that, according to church rite(s), a service is held annually in his honor,” page 240. About the discovery of the relics of Varlaam, the article says that in 1552 the coffin of the saint was transferred from the old church to the new one and that at the same time “the honorable body it turned out to be incorruptible and complete,” page 239. In the former Tsar’s manuscript No. 396, about which see below in the preface to the lists of the venerated deceased, the discovery of the relics of Varlaam dates back to the year 1557, and about the position in which the relics were found, it is said: “everything is intact - the vestments and the coffin, only the earth took part of it,” l. 256 rev. Historical Dictionary of Saints, words. Barnabas, and Historical notes about Kostroma and its shrine by Archpriest. P. Ostrovsky, Kostroma, 1864, p. 81 fin., § 7. See Bychkova Description of Public Library Collections, Part I, pp. 94–95. Stroeva Bibliologist. Words p. 15 fin., Klyuchevsk. page 303 beginning The story of the discovery of the relics of St. Gennady, the Kostroma and Lyubimograd miracle worker, in which the establishment of the celebration, was published in the Yaroslavl Diocesan Gazette of 1873, No. 24, p. 195 (Muravyova Lives of the Saints, January, p. 410 fin., Klyuchevsk. p. 336. - But now above the mentioned Archpriest Ostrovsky in his mentioned Notes, referring to the Kostroma scribe book of 1628, assures that there was a church in the name of St. Gennady already in the year 1628 - page 63 note). It is possible, however, that at the beginning veneration was not a celebration, but veneration in the exact sense of the word, and that the celebration was established somewhat later (Veryuzhsky dates its establishment to the second half of the 17th century - p. 659 fin.). Lavrsk RKP. No. 696, l. 156–157. See the word on the discovery of the relics of St. Kirill, published in General Readings. East. and Ancient 1864, book. III. The relics were found on November 7, 1648, and brought into the newly built church on August 22, 1652. During this period of time, as one might think, the celebration was established. The word does not directly speak about the establishment of the celebration, but it says that “today we celebrate the memory of blessed Father Cyril” (In the report to Patriarch Joseph of Archbishop Markell of Vologda, who was sent to witness the relics, it is read that the abbot of Novoezersky with the brethren of the monastery, having found the coffin with the relics, “remove the earth from that coffin and hide the coffin (open, open) and inspect it without The sovereign’s patriarch and the metropolitan (Metropolitan of Novgorod) did not dare to decree, and they covered the coffin with boards all around to protect it from all uncleanness before the decree.” About the discovery of the coffin itself, the report reads: “how they taught us to dig ditches under the church and built a ditch close to the place where the tomb of the miracle worker Kiril Belovo was, and under that tomb they found the coffin intact, unharmed, and the earth above that coffin was half a yard thick, entwined with tree roots.” See the archbishop's report in the Vologda Diocesan Gazette of 1865, No. 22, p. 858 fin. Rev. Makar. XI, 117–118. Act. Expedition Vol. Ι V, No. 330, p. 493. See Historical and statistical description of the Pereyaslav Trinity St. Danilov Monastery of St. A. Svirelina, M. 1S60, pp. 19–20 and 53 (Ist. Jer. IV, 9). About the relics of St. Daniel, the archimandrite of the monastery reported to the patriarch: “And the relics, sir, of the venerable miracle worker Abbot Daniel lie together, and the monastic clothes, sir, on him are wrapped in a mantle and swaddled in braids, and on the head is a doll - and that, sir, clothes are worn.” - Act. Exp. ibid. In the life of Rev. Daniel reads a story (not entirely literate and not entirely understandable) about the testimony of his relics sent from the Tsar and Patriarch by Metropolitan Jonah of Rostov. The story says that Jonah, having arrived at the monastery, according to custom, performed the all-night vigil, also the divine liturgy, that after the liturgy he went to the tomb of the saint to examine the relics and that he saw “the saint as if he were alive” (more about the relics. - nothing is said about their removal from the ground, about their position in cancer); The story ends with the news that after the witnessing of the relics, a stone church was built in the monastery in the name of the saint and that the tsar and patriarch ordered him to be celebrated twice a year: on the day of his repose and on the day of the discovery of his relics - RKP. Undolsky No. 301, l. 91 rev. Regarding the witnessing of the relics of Metropolitan. Jonah's story refers to the cratic leaf: “how the cratic leaf testifies to this.” This cratic sheet - what the name means: cratic, we cannot explain - is read in the indicated manuscript of Undolsky, but it says nothing about the testimony of the relics itself; it is as follows: “The testimony was to the Monk Daniel in the summer of 7160, indictment 5, in the days of the pious gift and Grand Duke Alexy Mikhailovich of All Great and Little and White Russia, the autocrat (sic) and under his father, the Archbishop of All Great and Little and White Russia, Patriarch, the humble Jonah testified at the command Metropolitan of Rostov and Yaroslavl, at the same time with the saint was Archimarite Hermogenes of the Dormition of the Most Pure Theotokos, Archimarite Tikhan of the Danilov Monastery, Hegumen Porfiry of the Nikitsky Monastery, Hegumen Leonid of the Fedorov Monastery, Hegumen Barsanuphius, Patriarch of the Boris and Gleb Monastery, and Cathedral Archpriest Lavrenty. The repose is celebrated on the second week of Easter on Tuesday, whenever it happens. This leaf is said to be short, even in the acquisition you saw; may the grace of God be with you, spiritual reader": manuscripts l. 125 rev. beginning Philaret Russian saints, September, 28th, Key, p. 337 (Ist. Jer. IV, 290 fin.). Philaret Russian saints, November 16th, at Veryuzhsky p. 569 sqq. See Muravyova Lives of the Saints, September, p. 426. Klyuchevsky, p. 392 (East. Jer. V, 188). Rev. Nikander is the only pre-Synodal example, not entirely clear to us, that his name was included in the monthly menaion without service (under September 24: “Our Venerable Father Nikander the Desert-dweller, Pskov Wonderworker”). We print the archbishop's letter in full in the appendices. Klyuchevsk. p. 348 (Philareta Russian saints, June 12th). The relics of Vassian and Jonah were witnessed in the presence of the emperors. Peter the Great and according to his wishes. Having set out from Arkhangelsk for the Solovetsky Monastery, Peter was caught at sea by a terrible storm, from which he escaped in Unskaya Bay, in the pier of the Pertominsky Monastery. Attributing his salvation to the intercession of the Pertomina monks, he wished to establish a celebration for them, and for this purpose he decided to witness their relics. The late Right Reverend Macarius writes about this examination in his (or only reported by him) Description of the Pertominsky Monastery, which is published in the IV book of the General Readings. East. and Ancient for the year 1881: “On June 5 (1694), the sovereign, having ordered the all-night vigil of the All-Merciful Savior, after it appointed Archbishop (Kholmogory) Athanasius with the consecrated cathedral to examine according to the rite of the church the relics of the saints, which rested in the chapel in the bowels of the earth; As a result, the Right Reverend Archbishop and the consecrated cathedral, having removed the dilapidated frame and excavated the ground around it, uncovered the relics of only one of the saints, and which one, Vassian or Jonah, is unknown to this day; and when the Right Reverend Athanasius, in the presence of the monarch and the council, touched the head of the relics, the bones and the dust, and the proper research experiments were carried out, then, after a long consultation with the great monarch, they were recognized as saints and left in the chapel under a bushel, in the place where they were buried” - page 8. At the beginning of this century, a stone church dedicated to him was erected over the relics of Vassian and Jonah, - ibid., pp. 17 fin. See hieromon. Joasaph Church-historical description of Vladimir monuments. M. 1857, pp. 80–81 and Dobrokhotova Monuments of antiquity in Vladimir Yelyazemsky, p. 30. The latter, speaking about the discovery of the relics of Andrei Bogolyubsky and his son Gleb, about whom is now below, refers to the cathedral chronicles - p. 19, but, unfortunately, does not make any extract from them, and we remain in the dark about the reasons for the discovery of the relics of Andrei and Gleb and his establishment of celebrations. Jerome. Joasaph ibid., pp. 81–82, and Dobrokhotov ibid., p. 25. – According to the chronicles, Andrei Bogolyubsky had three sons: Izyaslav, who died on October 28, 1165, Mstislav, who died on March 28, 1173, and George, who was planted by his father in 1174 on the reign of Novgorod and in 1175, more or less shortly after the death of his father, expelled from himself by the Novgorodians, this George (according to the Georgian legend, married to the Georgian princess Tamara - Karamz.III, 83–84) is, obviously, St. Gleb, who bore two Christian names. Glebov, and not Georgiy, is the name given to the third son of Bogolyubsky. Genealogical book and description of the Vladimir Cathedral of the half of the 17th century, which we spoke about in the note to pre-Mongol No. 11. That George-Gleb died not on June 20, 1175, as indicated in the signature on his shrine, but later, this is clear from the above. The Laurentian Chronicle under the years 1174 and 1175 calls George the children and son of Bogolyubsky, that is, it represents him as a boy: if the relics of St. Gleb’s relics are not a boy’s, but a youth’s, it will follow from this that he died several years after 1175. It is a mystery that after 1175 the chronicles are completely silent about him. The answer, perhaps, is that in Vladimir, in the place of his father, his uncles settled, who had very hostile feelings towards his father (by whom they were expelled to Greece), and that he, perhaps, ended his short life not in Vladimir and not reigning somewhere, but as a homeless wanderer in some alien princely family and was brought to Vladimir. In the description of the Vladimir Cathedral of the half of the 17th century it is said about the sons of Bogolyubsky: “in the corner (northwestern cathedral) lie in the flesh the children of the blessed Grand Duke Andrei Georgievich Bogolyubsky Izyaslav, Mstislav, Gleb: one of them (of course the last) is visible and worshiped by everyone, the funeral is not rotten, but all is like new,” - l. 4. – Relics of St. Gleba, standing out among other relics as a phenomenon, is distinguished by its amazing preservation and liveliness: the prince’s right hand can be raised like that of a living person, and not only his hands, but also his fingers are flexible, see Dobrokhotov Monuments of Antiquity, p. 19 note... and the book of Archpriest G. Chizhov: “The Lives of the Blessed Princes Andrei, George and Gleb, the Wonderworkers of Vladimir”, published in Vladimir in 1865. page 35 fin. (Arch. Chizhov reports that Emperor Paul, when he was in Vladimir with his sons Alexander and Konstantin, venerated the relics of Prince Gleb, said: “children, pray, saint of God, I am the first in Russia to see such incorruptible relics”). Klyuchevsk. p. 346, Filaret and Muravyov on September 12th. Metropolitan Ignatius of Siberia (1692–1700), who discovered the relics of Simeon, tells in the story he himself compiled about the manifestation of the relics that when he was walking from the city of Pelymi to the city of Verkhoturye, the abbot of the Dalmatian monastery made a presentation to him: “In the Merkushinsky village, river, at the church of the Holy Archangel Michael, a coffin rises from the ground, would you please ripen it, if there is to testify, so that Orthodox Christians do not have any sin about themselves, since there are many signs from that tomb.” About the very testimony of the relics, Ignatius says: “After the liturgy was completed (in the church of the village), I departed from the church to this righteous tomb and entered with Archimandrite Sergius of Znamensky and with Abbot Isaac of Dalmatia and with priests and deacons, and the tomb was opened, I saw this righteous body, not all whole, but some the parts, even the fingers on the hands, were given over to the earth, the head and chest and ribs and girdles (sic) and the thighs and nose were completely intact, the bones of the flesh, even as skin, were crumbled, clinging to his flesh, and the funeral attire was all scattered,” - RKP. Undolsky No. 375. pp. 10 and 15. See Veryuzhsky, page 664 sqq (the request of the priest with the parishioners and the archbishop’s resolution are given verbatim). See Chronicles of the Archaeographer's Occupations. Commissions issue. 3. dept. III. page 123. See Klyuchevsky p. 324, note. 5. Veryuzhsk., p. 599. -In the Joseph Monastery, before the establishment of his celebration, there was a long and strong, but not satisfactorily explained to us, struggle over the veneration of his memory: the chapel erected over his tomb was destroyed three times. – Veluzhsk. pp. 596–597. The point, in all likelihood, was that the chapel was destroyed not at the insistence of some of the monks of the monastery who were hostile to the memory of the saint, as his biography wants to present the matter, but by order of the diocesan authorities. – Currently, in the Zaonikievskaya desert there is a chapel in the name of St. Joseph, – Veryuzhsk., 606. As for the month books in the liturgical books, they contain only general or all-church saints, who represent no more, if not much less, a third of the total number of all Russian saints. There is the Months of All Saints, celebrated by the Orthodox Greek-Eastern Church, printed from St. Synod, but only a very few of the local saints are in it (included by some, not entirely clear, choice). See the Nikon and Resurrection chronicles under the year 1159 (and the oldest story in the Laurentian Chronicle under the same year). But at present, it seems that Constantine is no longer celebrated in Chernigov. True, the Historical Dictionary of Saints says that his memory is celebrated locally on June 5, but we conclude that there is no celebration from the fact that there are no speeches at all about the Metropolitan by Philaret, who, as the Archbishop of Chernigov, could not forget about the Chernigov saint. See Veryuzhsky, page 43 fin. The legend was published in the 2nd volume of the publication of manuscripts by Count A. S. Uvarov, St. Petersburg, 1858, p. 1. Is St. celebrated? Kirill at the present time, we cannot say positively, but Archimandrite. Nicholas in the Historical and Statistical Description of the Minsk Diocese (St. Petersburg, 1864), which includes the ancient Turov diocese, assures that it is celebrated, for he says that “his memory is St. The church celebrates on April 28th,” page 52. See the article by I. Tyumenev: “The Upper Volga” in Historical. Bulletin of Suvorin, 1894, June, p. 705. See the Charter in Russian. Historical Library published by Archaeogr. Commission, vol. III, col. 53. “On the 4th day (February, under which the memory is mistakenly named instead of March 4th) they celebrate the Great Martyr Prince George Vsevolodovich of Vladimir” (In the Degree Book, - I, 337, it is said about George Vsevolodovich in such a way that it is as if there was no celebration for him yet). In 1774, during the consecration of the renewed Vladimir Cathedral, the chapel (winter) attached to the latter on the south side was dedicated to his name. About the time of the Degree Book, page 388, is the same as in the previous one. a note about Georgy Vsevolodovich. At the present time, and precisely, as is believed from the end of the 18th century, with the transfer of the episcopal see from Rostov to Yaroslavl, Vasilka is not celebrated in Rostov, see in the newspaper Russkoe Slovo, 1895, No. 75, p. 3, col. 1, correspondence from Rostov. See Act. East. vol. II, no. 265, p. 317, col. 2. Judging by the fact that the author of the Historical and Statistical Description of the Smolensk Diocese does not say anything about the beginning of the celebration to Mercury, page 283, one should think that he knows nothing about it. For the death of Vasily, see the Laurentian Chronicle under the year 1249; The chronicles do not mention Constantine. See Klyuchevsk. p. 175. Here we also talk about a very remarkable legend of its kind about princes. In 1744, due to a fire in the cathedral, the relics of the princes burned, so that only some parts remained of them, which were collected in two arks, see Archpriest. Trinity History of the provincial city of Yaroslavl (Yaroslavl, 1853), p. 77, also in the Yaroslavl Diocesan Gazette of 1874, No. 46, p. 365 and 1876, No. 15, p. 117, article by V. Lestvitsyn: Yaroslavl Cathedral under Metropolitan. Arsenia. If the name of the volost comes from the Cheremkhi River, then the latter, starting northwest of Yaroslavl in Romanovsky district, flows through Rybinsky district and flows into the Volga opposite Rybinsk itself. – The legend was compiled by Pachomius with the blessing of Archbishop Cyril of Rostock (1520–1538). One must think that the legend prepared with the blessing of the archbishop was presented to him and that he read it. Consequently, the monstrous tale about Batu withstood his censorship... (If the tale is not read in all copies of the legend, then one must understand this to mean that some copyists had enough historical information to publish it). Philaret Russian saints, October 5th, and Rev. Makaria Archaeologist. inventory. church antiquities in Novgorod, I, 555 sub fin. See Veryuzhsky, page 47 sqq. East. Jer. III, 360, Rev. Makaria Archaeological description of church antiquities in Novgorod, part I, pp. 412, 421 and 535 fin. The village of Aleksino is located in the same Kovrov district, 30 versts northeast of Kovrov (and 17 versts in the same direction from Klyazemsky Gorodok, former Starodub), see about it in Semenov’s Dictionary. When it came into the possession of the Trinity St. Sergius Monastery remains unknown to us. See brief information about Bishops Theodore and John, read during their printed service (we have at hand an edition of 1870, printed in the Moscow Synod. Printing House). See Stroeva Lists of hierarchs. Brief information about the service. Karamz.t. IV, approx. 247, col. 102. News of the relics of Bishops Theodore and John at the same printed service, cfr. Synodikon of the Week of Orthodoxy in Vivliofik Novikova, VI, 430. About the life and writing of Gregory, see Klyuchevsk. p. 286. In his life, Gregory says: “We are truly joyful and rejoice and are enlightened, celebrating and glorifying with songs and praises and stumps the blessed memory of the wonderful and praiseworthy..., like our father John, the great lamp among the saints,” - RKP. Undolsk. No. 818, l. 1. See News of the Relics, pp. 11–12. About the relics, in a way that is not entirely clear to us, the bishop among other things wrote in his submission that it remains unknown “in what capacity they are now.” Filaret, ibid., April 25th, also see the book: Church of the village of Resurrection, on Obnor, where formerly there was the Resurrection Monastery, Yaroslavl. 1862. In 1865, in the church of the former monastery, now the village of Voskresensky, on Obnor, a chapel was built in honor of St. Sylvester, See Yaroslavsk. Eparch. Gazette of 1873, No. 47, p. 383. East. Jer. VI, 143, Rev. Makaria Archaeological description of church antiquities in Novgorod, I, 618 fin. Philareta Russian saints, January 25th. Filaret, ibid., March 23rd. See Historical Dictionary of Saints (from which the following are taken), words. Theodore. See Description of the Pesnosha Monastery of Kalaidovich, 1st, printed in 1837, edition pp. 9 and 54. Metropolitan Filaret, speaking on one occasion about the hidden relics of Andronikos and Savva of Moscow, makes it clear that the relics are not in the ground, but, as in the 18th century, on top of the ground, in a closed (and sealed) shrine - see Collections of his opinions and reviews, vol. III, p. 541. The same is known about the relics of Vsevolod-Gabriel, Prince. Pskovsky, above p. 61 and the same is given to know about the relics of blessed Maxim, the holy fool of Moscow, see the work of the priest. Io. Kovalevsky: Foolishness about Christ and Christ for the sake of the holy fools of the Eastern and Russian Church, M. 1895, p. 210. Consequently, other hidden relics, representing an exception, are not in the ground, but on top of the earth, only closed and thereby hidden. See Historical description of the Moscow Spaso-Andronikov Monastery, published in Moscow in 1865 (Pachomius Serbin, in his notes to the life of St. Sergius of Radonezh, compiled by Epiphanius, calls Andronicus wonderful and virtuous, and Savva great in virtues: St. Joseph of Volokolamsk calls Andronicus a direct saint). The Historical and Topographical Description of the cities of the Moscow province with their districts, with the addition of historical information about the cathedrals, monasteries and famous churches located in Moscow, printed in Moscow in 1787, speaks of the relics of St. Andronicus and Savva: “In this (Savior Androniyev) monastery there are inside the cathedral image of the Savior not made by hands of the church on the virgin side two holy relics in a single tomb, sealed with an unknown seal.” Additions page 40 fin. See East. Jer. III, 484, and at Vostok. in Description Blush. Music, p. 43 beginning See the book: “Holy saints of God and ascetics of Kostroma, their lives, exploits, death and miracles,” published in Kostroma in 1879. Philaret Russian saints, June 17th (Klyuchevsk. p. 464). Rev. Macarius Archaeological description of church antiquities in Novgorod, I, 467. See Veryuzhsk. p. 276 and N. Suvorov Description of Spasokamensky, on Lake Kubenskoye, monastery, 2nd ed., Vologda, 1893, p. 35 sqq. Kushtsky. The monastery was abolished in 1764, and in 1833 it was restored and assigned to the Spaso-Kamensky Monastery (from 1801 to 1892 called the Belavina Desert), from which it is located 8 versts. Service in Lavrsk. RKP. No. 625, l. 90. About the compiler of the service, Abbot Joseph, in Stroev’s Lists of Hierarchs col. 871. See prot. P. Ostrovsky in Historical Notes about Kostroma and its Shrine, p. 104 beginning, an extract from the Kostroma scribal books of 1628 (the glorification of St. Jacob with miracles, after which a celebration could be established for him, dates back to 1613, - Ostrovsky ibid, p. 80). Philareta Russian saints, September 10th. Veryuzhsky reports the very unlikely news that when Joasaph died, the brethren of the Kamensky monastery decided not to give his body the usual burial in the ground, but with reverence, as a shrine, transferred it to the warm church of the monastery and placed it in front of the iconostasis on the right side, so as to always have it before their eyes and imitate his (i.e. Joasaph’s) life. – page 322. But really the relics of St. Joasaph were discovered a very short time after his death, because in 1472, during a big fire that happened in the monastery, they had already burned down. From 1774 to 1892, the remains of the relics of the saint were in the Vologda Spiritual Monastery, to which the staff of the Kamensky Monastery was transferred, and in this monastery, probably while the relics were there, a throne was built in honor of the saint, see Description of the Vologda Spaso-Kamensky Spiritual Monastery, compiled by P. Savvaitov. corrected and supplemented II. Suvorov, Vologda, 1885, p. 9, cfr Description of the Spaso-Kamensky monastery, on Lake Kubenskoye, compilation. AND. Suvorov, 2nd ed. Vologda. 1893, pp. 9 and 25. Under the year 1488, the Ovinovsky monastery is called in the chronicle by the name of Paisiya Paisiev, - Collection. years. VI, 238 subfin. In 1609, residents of the Galich region, calling Macarius of Zheltovodsk and Avramiy of Gorodets their great miracle workers, did not name Paisius with them. - Act. East. Vol. II. No. 177, p. 206 beginning. See Veryuzhsky, page 366 sqq. Stroeva Bibliological. Dictionary, p. 305 (about the life of Klyuchevsky p. 298 fin.). The inscription on Alexandrov’s life says that it was compiled with the blessing of Metropolitan. Anthony, see Lavrsk. RKP. No. 694, l. 196, StroevaVibliologist. Words p. 303 and Popova Description of Khludov's manuscripts p. 428. But the life was compiled, as the afterword to it clearly states, in 1567 under Metropolitan Philip. Therefore, the blessing of Metropolitan. Anthony should be credited with writing the service. See the Charter of the Moscow Assumption Cathedral of this first half of the 17th century in Russian. Historical Library published by Archaeogr. Commission, vol. III, col. 76. Here about the service of St. Alexandra, whose “syllable is bad and good” (and about the compiler of the service, some Alexei Korepanov, see Description. Synod. RKP. Gorsk. and Nevostr. No. 397, l. 64, p. 368). See gr. Tolstoy in the Book of Verbs, No. 140, p. 46. East. Jer. U, 65 beginning And after the renewal of the church in 1895, its main altar was dedicated to the youths, see Church Gazette of 1895, No. 45. See Philaret of Russian Saints, June 16th. In 1892, the 400th anniversary of the death of St. Tikhona, next they attribute it there to the year 1492 (but the round number 7000th year from S.M., which legends denote the death of Tikhon, may not mean that he died in the year 1492 from A.D., but that he died in an unknown year, which unknown years were usually denoted by storytellers with round numbers). They were published in the Yaroslavl Diocesan Gazette of 1873, 18–21, see also in Klyuchevsk. p. 318, approx. Barsukova Sources hagiography, col. 420. There is a known record of the establishment of the celebration of St. Paisius, but without indicating the time of the event. It is as follows: “The miracles of the venerable one were quickly revealed (sic) to the archbishop of the Rostov diocese, and about this he also offered his prayers of gratitude to the Lord, glorifying the wondrous father Paiseus, and so the archbishop willingly testified to his miracles both according to the conciliar rule and the All-Russian hierarchy to the council and the blessing was commanded to the clergy to enter into the synod of the saint the church and, together with the saints, to venerate and celebrate the all-solemn bright day of the all-honorable and many-miracle repose of his memory; and the tomb was built over the relics of the saint and the imagination of the venerable, sacredly sculptured face of his education was not imagined in honor and worship of the faithful of the church of the saints, commemorating the saints with the saints in eternal memory and throughout all generations...”, see Yaroslavl Diocesan Gazette of 1893, No. 42, col. 665. If we were to rely on the accuracy of the record in naming the bishop of Rostov archbishop, it would follow that the celebration was established before 1589, for in that year the bishops of Rostov were elevated from archbishops to metropolitans. Philaret Russian saints, August 10th (In the former Laurentian Monastery, the current bishop's house, it is unknown since when there has been a chapel in the name of St. Lawrence, - East Jer. VI 1019). Klyuchevsk. p. 291. In the 17th century. Serapion was recognized as a local saint in Novgorod, see Philaret in Russian Saints, January 25th, approx. 139. In 1737, there was in Moscow, in Kitay-Gorod, the Church of Demetrius and Ignatius of Vologda Wonderworkers, see in Reading. General East. and Ancient 1858, book. III, Report on the Great Moscow Fire of May 29, 1787, rev. 8. As for the present time, Veryuzhsky, pp. 387–404, does not say with complete clarity that there is a celebration. Lavrsk RKP. No. 654. l. 45. Philareta Russian saints, November 14th. Legal Acts of 1838, No. 128, p. 153. About the celebration of him at the present time, see the article by E. V. Barsov: “Andrei Zavalishin and his deserts,” published in Reading. General East. and Ancient 1884, book. IV, page 5 note. (Andrey Zavalishin is precisely Adrian Andrusovsky). The relics were found in the form of bones, which were first chosen (from the grave), and then, since it was winter and they were frozen, they were put in a bread bowl to thaw in the room, see The Legend of Adrian, published in the Yaroslavl Diocesan Gazette of 1873, No. 7, p. 60, col. 1. Act. Historical Vol. III, No. 141, II, p. 280. Barsukova Sources of hagiography, col. 15. Currently, in the Hadrian Monastery there is a chapel in honor of St. Adriana, - East. Jer. III, 70 fin. See Description of Tsarsky's manuscripts, No. 134, l. 47, p. 68, and p. 333. Rev. Filaret, referring to the History of Hierarchy, – III. 295 fin., says that a hundred years after the death of St. Arseny in his monastery, a stone church with a chapel was built in his honor - Russian Saints, August 24th; but the History of the Hierarchy does not say this, but says that there is a chapel at the present time (in the 3rd edition of the Russian Saints, which we have at hand, the 281st page of the History is mistakenly quoted instead of the 295th). Philaret Russian saints, December 7th (Klyuchevsk, p. 314). In 1787, the relics of Arseny were transferred to the Kirillov Monastery located near Novgorod, and in this last monastery in 1792 a chapel was built in his honor. - East. Jer. III. 298. and IV, 503 fin. Filaret ibid., September 3rd. On the river (mountain river) Pechenga, flowing into a bay or bay of the Northern Ocean, 7 versts above its mouth, 250 versts northwest of Kola, St. Tryphon built a monastery in honor of St. Trinity (Troitsky Pechenga Trifonov), and 18 versts from the monastery, up the same Pechenga River, he built a waste desert in the name of the Dormition of the Mother of God: in this last desert, according to his will, he was buried. In 1589, i.e. 6 years after the death of Rev. Tryphon. The Swedes destroyed both the monastery and the desert, killing more than 100 monks and servants. After this, by order of Tsar Fyodor Ivanovich, the monastery was moved to Kola, and as for the remaining places of the monastery and the desert, it is unknown when a church was erected in the first place in the name of the Venerable himself. Tryphon, and on the second, above his relics, the Church of the Presentation of the Lord serving as parish churches for the Lapps (in recent times, between 1886–1890, the New Tryphon Monastery was built at the second church, which, due to the inconvenient location, was moved to the first church after 1890). East. Jer. III, 103, Philaret Russian saints. January 17th. East. Ter. V, 367 beginning, Filaret ibid., September 9th. Calls Zosima a disciple of Cornelius, Rev. Filaret, - Russian saints on the 4th of April. However, in the sources to which he refers, Zosima is not called a student of Cornelius. Not on the basis of one of the sources that he indicates, but on the basis of an unknown source, Rev. Filaret dates his death to 1550. East. Jer. III, 611. The Vorbozomsky Zosimin and Iloezersky Herodionov monasteries (after the Makaryevsky saints No. 42) monasteries, as one should think, belonged to those many deserts or small monasteries that, forming the so-called monastic “Trans-Volga region,” were located around the Kirillov Belozersky monastery. The relics of Bishop of Novgorod Luka Zhidyata, buried behind the St. Sophia Cathedral, were found in 1558, as stated in the life of Nikita, Bishop of Novgorod (see Rev. Macarius Ist. vol. II, ed. 2 p. 24: “having found the coffin with six stone tablets, it was made, on the upper stone tablet the imagination of the honest cross"), and were interred in the Martyrievskaya porch of the St. Sophia Cathedral (Gr. Tolstov Shrines and Antiquities of Veliky Novgorod, p. 35). About the relics of the archbishop. Gregory, the author of the Archaeological Description of Church Antiquities in Novgorod, not expressing himself clearly enough, says: “his relics were found in 1558 and now rest in a cave under the platform, in the Forerunner chapel (St. Sophia Cathedral) and under a shrine with a full-length image of the saint,” - I, 73 beginning. East. Jer. I, 275. Rev. Macarius in the Archaeological Description of Church Antiquities in Novgorod, I, 72 sqq., does not name Herman, Gennady and Pimin among the saints, but instead names Metropolitan. Affonia. died on April 6, 1653. – About the relics of Bishop Joachim in the 3rd Novgorod Chronicle it reads: “In the year 207 (1698), on the 12th day of October, the relics were transferred from a stone tent to the cathedral, and buried in the Golden porch near the Bishop Luke, the first bishop Joachim of Korsun, the bones were the same, and the land was 688 years old,” – Collection years. III, 275. East. Jer. V. 11 (Philareta Russian saints, October 17th). Lavrsk RKP. No. 700, beginning. East. Jer. V, 180 (Philareta Russian saints, March 17th). That the memory of Eleazar is revered locally is confirmed by Muravyov, the Historical Dictionary of Saints and Filaret; but it is possible that their veneration is not celebratory, but commemorative. In one collection of the Rumyantsev Museum there is a new small, unknown to whom it belongs, note about Anna Kashinskaya, - No. 407, fol. 33. The contradiction between the chronicles and the life of the princess about her origin is eliminated in the note in such a way that she, being the daughter of the Rostov prince Dimitri Borisovich, “was born and raised in Kashin when her father (supposedly) owned the last city.” About the location of the coffin with the remains of the princess, the note states that until May 15, 1776, it was in the cathedral Church of the Resurrection, and on the mentioned year and date, since the Resurrection Church, due to its dilapidation, it was decided to destroy, it was moved to the Church of the Assumption of the Blessed Virgin Mary, built under Tsar Alexei Mikhailovich, in which it was placed on the right to the side in the corner, under a gilded canopy (since 1817, the remains of Princess Anna, in the fire of the old Resurrection Cathedral in 1767, more or less damaged and it is unknown what they represent in the sealed shrine, are in the new Resurrection Cathedral, built after 1776, see. in the article now indicated below). - About the vain efforts of the Kashintsev to restore the celebration of Princess Anna as a saint, begun in 1822 and carried out in a particularly intensified manner in the continuation of L859–1866, see the article by I. Bazhenov: “Blessed Princess Anna Kashinskaya,” published in the 2nd volume of “The Wanderer” for 1900, p. 400 sqq (According to the article, “in honor of the blessed Prince Anna, four festivities are held annually in Kashin [what they consist of is not explained]: October 2, on the day of her repose; June 12, in memory of the transfer of her relics from the Assumption Cathedral to the Resurrection Cathedral; July 21, on the day of the discovery of her relics and November L7 [on the day of which, not excavated]... in religious processions, along with other icons, there is also the locally revered icon of Prince Anna Kashin, located in the Resurrection Cathedral. Prayer chants are still sent to her worshipers today, but with a final proclamation of a special prayer to her,” - p. 405). See the legend about the murder of Michael in the Collection. years. V, 215, VII, 197. See the new edition of the Nikon Chronicle in the X volume of Collected Chronicles. IV, 8 fin. During the pestilence that happened this year in Tver, by the way, “Grand Princess Nastasya Alexandrova” passed away. At the council of 1677, about which below, the sent patr. Joachim in Kashin, investigators said that “Sophia’s monastery is in Tver, not in Kashin”; but what kind of monastery they meant remains completely unknown. “This holy fatherland is the city of Kashin, daughter of noble and pious parents, from glorious boys.” The life of Anna Kashinskaya is inscribed: “Life and exploits of the month of Octovria on the 12th day,” etc. and its text says that the princess died “in the summer of 6846 (1337) of the month of Octovria on the second day” (so, at least in the manuscript that we have at hand). A very rare life of Anna Kashinskaya, about the writing of which is now below, is in our academic library - a manuscript of a new Old Believer charter letter from the department of the so-called schismatics (taken from schismatics) or synodal (received to the Academy from the Synodal Office) No. 349. The life is inscribed: “In the month of Octovria, on the 12th day, the life and deeds of the venerable saints Grand Duchess nun Anna Kashinsky, miracle worker." Beginning “To the Lord God and Savior Jesus Christ, first stirring up his saving passion, sowing the word saved to those living on earth”... The additions to the life that we spoke about are: 1) the miracle of the appearance of the princess to the sexton Gerasim, 2) on July 21 the discovery of relics, i.e. the story of the discovery, and 3) on June 12 the word about when (e)carrying relics. After the additions there follows a description of 26 miracles that occurred at the princess’s tomb. In addition, at the beginning of the manuscript, before the life, there is a service for the transfer of relics. – The official document, which contains information about the discovery and transfer of the relics of Princess Anna, is an examination of the relics of the princess by the commission sent to Kashin by the patriarch. Joachim in 1677, presented to the patriarch by this commission, see Rev. Makar. East. vol. XI, p. 118, approx. 75. – About the journey of Tsar Alexei Mikhailovich to Kashin is read in the Palace Classes: “In the same year (1650) May, on the 22nd day, the sovereign went to the Trinity in the Sergius Monastery, and from the Trinity from the Sergius Monastery the sovereign went with the Empress Tsarina to Kashin, to pray to the Grand Duchess Anna of Kashin... Months On the 4th day of June, the sovereign went from the Trinity from the Sergius Monastery to Kashin, to the Grand Duchess Anna Kashinskaya to pray, and with the empress queen... Of the same month of June, on the 12th day (the day of the transfer of the relics) in Kashin, the sovereign had a table in the tents "... Palace Classes vol. III. coll. 170 and 778. – In Medvedev’s “Table of Contents of the Books, Who Compiled Them”, among other things, it is said about Epiphanius: “compile a canon for Anna of Tver in the summer of 7158 (1650)” – No. 79. § 8. In the above-mentioned report of Patr. Joachim of the 1677 commission was informed that two services were compiled for Princess Anna, namely, the report writes: “The service for the blessed Grand Duchess Anna for the transfer of her relics was written by decree of the blessed memory of the Great Sovereign Tsar and Grand Duke Alexei Mikhailovich, the autocrat of all Great and Lesser Russia, with the Great Sovereign at the top (of course the Epiphanius service); and for the discovery of her relics (which was a year before the transfer), the troparion and canon were written in Kashin for the Resurrection Cathedral by Archpriest Ivan Naumov, being a priest in the same city of Kashin at the church of the Great Martyr Parascovia, and with him the Kashinets planting man Semyon Osipov, son of Sukhorukovo, wrote.” see Bychkova Description of collections of the Public Library, I, 146 fin. The matter should probably be understood in such a way that immediately after the discovery of the relics (in 1649), the archpriest, in partnership with Sukhorukov, wrote a service for this event, and that after the transfer of the relics, the sovereign instructed Epiphanius to write a service for the last event, either remaining dissatisfied with the archpriest’s service, or not knowing about it. See the extract from the aforementioned inspection of the investigative commission sent by Patr. Joachim in Kashin in 1677, in Bychkov’s Description of the Collections of the Public Library I, 147 (“And those miracles have a preface,” by the way Nikifor showed after, and then he wrote from his own mind, so that it would be more verbose”). In the list of the life located in the Synodal Library, No. 622, on the front side of the first white quarter of the manuscript, a note was made: “In the year 187, the great lord, most holy Joachim, Patriarch of Moscow and All Russia, this book, a false copy of Anna Kashinsky, the addition of the Kashinsky priest with the clergy and 3 of his relatives, indicated to be in his own? the vestry treasury henceforth for dispute,” see Stroev in Bibliologist. Words p. 42 and at Klyuchevsk. page 341 approx. By priest we mean the priest of the Kashin Dormition Cathedral, Vasily, Nikifor’s brother, and by relatives we mean the father of both, Elder Varlaam, about whom we will now discuss below. But the priest was not the author of the life, but was only a preacher of the glory of Anna Kashinskaya and a spreader of some rumors about her, to which the patriarch should have been hostile, which is also discussed below. The commission was in place in Kashin on February 24, 1677, see Bychkov ibid. That the relics were indeed not in a particularly satisfactory condition, this should be concluded from the fact that after they were transferred to the Resurrection Cathedral, the sovereign ordered the coffin to be sealed and sealed it with his royal seals, see Rev. Makaria in East. vol. XI, p. 118, approx. 75. It is implied: and not to transfer it back to the Assumption Cathedral, from which it was transferred to the Resurrection Cathedral, see now below. The record of the acts of both councils was published: partly in its original form, partly in its transmission, by Kostomarov in the article: Church Historical Criticism in the 17th Century, published in the volume of the Bulletin of Europe in 1870, and in its original form (with some, however, issues not related to the essence of the matter) - in the General Readings. East. and Ancient 1871, book. IV, dept. 1. In the Synodal Library there are two lists of recording the acts of the cathedrals - in No. 684, l. 381 sqq and in the unbound collection No. II. l. 267 sqq (the last manuscript has excellent, very clear writing). Priest P. Koltypin in the article: Information about the life of the blessed Grand Duchess Anna Kashinskaya, wife of St. Grand Duke Mikhail of Tver, St. Petersburg, 1872, p. 19 approx. It may very well be that the Solovetsky elder Ignatius, who wrote the life of Anna Kashinskaya based on Nikifor’s petition, was the deacon Ignatius who later became famous as a most zealous and full of wild fanaticism schismatic teacher (see about him in the Most Reverend Macarius in the History of the Russian Schism, p. 252). See priest Vasily’s petition in Stroev’s Biblical Dictionary, page 42. After printing in the original and complete form the record of the actions of the councils of 1677 and 1678, it remains to be desired that the inspection of the commission sent by Patr. Joachim in Kashin, located in one of the collections of the Public Library and entered into the last of Pogodin’s ancient repositories, - in Bychkov, I, 146 fin. – In 1860, citizens of the city of Kashin addressed a petition to Emperor Alexander Nikolaevich “to resume prayer singing at the shrine of Grand Duchess Anna”: but St. The Synod, to which the Sovereign submitted the petition, if we are not mistaken, found the latter, in accordance with the opinion of the late Metropolitan of Moscow Philaret, not subject to satisfaction (see Philaret’s opinion in Volume IV of the Collection of his opinions and reviews, published under the editorship of Archbishop Savva of Tver. No. 547, p. 514. In this case, the Chief Prosecutor of the Holy Synod were demands and Metropolitan Philaret sent to the Synod from the Moscow Synodal Library the original conciliar acts of Patriarch Joachim about Anna Kashinskaya, see ibid., and in St. Petersburg the late V.M. Undolsky made a copy of the deeds, from which their printed edition was made, about which see in the preface to this last one, just as, probably, N.I. Kostomarov managed to read the deeds and make extracts from them). See our article “On the Hallelujah Song” in the May Book of the Theological Bulletin for 1892. In the Synodal and Typographical libraries there are several manuscripts that represent preparatory work for the publication of the Charter of 1682. In one of these manuscripts, the Synodal, but library catalog No. 314, but the description of Gorsky and Nevostruev No. 394, there is an article: “About the saints of the Great Russian miracle workers, what celebrations should be included in the Charter,” the purpose of which, in all likelihood, was to serve as a list of saints who were supposed to be placed in the Follow-up according to the month. In the article by this rev. Euphrosynus is among the saints (under May 15: “The repose of the Venerable Euphrosynus, the miracle worker of Pskov, a council is being held in his monastery where his relics lie and where his church is”), which means that he was excluded from the Charter just before the printing or at the very printing of the latter and by a sudden decision of the patriarch (maybe a personal one, or maybe a conciliar one, as we see the second in for other similar cases, see Mansvetov in his essay: “Church Charter”, p. 332, about the conciliar decision regarding the celebration of John of Novgorod). You might be interested in: