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Among the manuscripts of the Kiev Pechersk Lavra, it is preserved as No. 162 in f. collection written by the hand of St. Demetrius until 1709, with his own amendments and erasures. One must think that it was brought here by one of the Little Russians who were under St. Demetrius in Rostov, and subsequently, after the death of the saint, returned to Kyiv: this is how I understand the notes included at the end of this collection. Its content is as follows:
L. 6–11. – This was written in the summer of the Nativity of Christ [axchg] June 28. About the Nativity of Christ, a review of years. (Work on Easter, how to combine the years from the creation of the world and the birth of Christ).
On l. 14 the chronicle begins. On one side the pages are lined and the circle of the sun, the circle of the moon, the years from the creation of the world and from the birth of Christ are inscribed in the columns. The text is provided with references to the writers: Buccelinus, Aurelius Victor, Herodianus, Eusebius, Gelasius papa, Cyprianus. On l. 18: “Theophilus in the preface to Matthew says that according to the osmi summer of the Ascension, the Gospel of Matthew was written, sic et nos scripsimus in vita S. Matthewi Novria 16.” All this is material that was later included in the Cell Chronicler. We present the most interesting places, first in excerpts, and continuously since 1650. 1565
842 – Michael the Tsar with the mother Theodora of Nasta and Saint Methodius the Patriarch of Nasta.
849 – In these years, Methodius and Constantine were Slovenian teachers in Kozarekh with the Kagan.
855 – S. Cyril and Methodius compiled the Russian alphabet and translated the books into Russian from Greek, sed non est certum (attributed on the side: from the Great Min. April 27 l. 780 from the life of Stephen of Perm).
862 – Prince Rurik came from the Varangians to Rus.
863 – The Bulgarian land is baptized.
865 – In these years, Methodius and Constantine are teachers of Slavism in Moravia.
903 – Olga mates with Igor.
907 – Oleg, Prince of Russia, fights against Tsarigrad and takes tribute, see this in the Moscow chronograph and in the chronicle. Nestor Pechersky.
945 – Prince Igor Rurikovich was killed in Kiev by the Drevlyans.
950 – Strykowski fol. 122, and from it Synopsis sheet 29 here they believe Igor’s murder by the Drevlyans.
958 – Baroniusz here believes Olga’s baptism.
987 – On the Great Menaion Day in May. 304 is written in the word for the transfer of the power of the ss. the passion-bearers Gleb and Boris, and this summer Vladimer and all Rus were baptized.
988 – Here Saint Vladimer was baptized, according to all Russian chronicles, at Baroniusz kreszenie Rusi kladnie roku 1008.
989 – S. Nestor here believes the baptism of the Russian land et sic bene. Art. Vladimir himself was baptized last year in Kherson, and then returned and baptized Russia this year.
1010 – Abraham of Rostov passed away.
1016 – Pechersk synopsis: St. reposed here. Vladimir writes sheet 88, which quotes Strikowski L. 190, sed non veraciter (There are many empty years ahead).
1238 – Prince Mikhail Vsevolodovich beat the Batiev ambassadors in Kiev, and he himself fled to Wenger.
1300 – Secret magnesa kamienia odkryty roku 1300 vide Gwiazda Morska Jacka Liberiusza f. 63.
1375 – Stefan of Perm composed the Perm alphabet.
1378 – (On the invention of gunpowder). A certain German invented the Kiev-Pechersk chronicle.
1440 – Typographic art is discovered in the Germans, Buccelinus testatur.
1569 – (News of the heretical catechism of Budnago).
1637 – Kumeyshchyna was in favor of Cossack Hetman Pavlyuk. Then the Poles attacked the Cossacks and beat the warrior.
1650 - I, the sinful hieromonk Demetrius, was born from Christian parents Sava and Mary, legally married in the city of Makarov, seven miles from Kyiv. The name Daniel was given to me and I was enlightened by holy baptism in the month of December. That rock was the warrior Radivilov and Kyiv bedrooms. (On the side Non hic sed inferius id est).
1651 16 – The warrior Radivilova was born here and was here. And they will say that the warrior Radivilov was born in 1650, and if that was the case, then I too was born in sin in 1650 in the year of the Kmetne (?) no other way... like in the Radivil region during the Filipov Fast.
1652 – There was a great plague in the wind.
1653 - Bogdan Khmelnitsky surrendered to the pious Tsar of Moscow with all of Little Russia and the Zaporozky army (fol. 126 vol.).
1654 – Cossacks killed the Poles at Dzhivipol.
1657 – Pushkar Vyhovsky was beaten.
1659 – Konoton warrior.
1660 - Voina Chudnovskaya, and Sheremet was taken.
1664 – Casimer, King of Poland, Glukhov mined for 4 weeks and didn’t get it.
1668 - July 9, I was tonsured to the rank of monk in Kyiv at the Kiril Monastery, and was tonsured by Abbot Meleti Dzek. This is why hetman Ivan Brukhovetsky was killed.
1669 – At the Annunciation of the Most Holy Theotokos, he was appointed deacon by the Metropolitan of Kiev Joseph of Tukalsky in the city of Kanev (fol. 127 vol.).
1672 – The Turks took Kamenets Podolsky on August 12.
1674 – Ladizhin and Uman were conquered from the Turks.
1675 – I was appointed to the priesthood by the Most Reverend Archbishop of Chernegov Lazar Baranovich in the Gustinsky Monastery for the descent of the Holy Spirit into the priesthood.
1676 – The pious Tsar Alexei Mikhailovich died on January 30.
1677 – At the Dormition of the Most Holy Theotokos we were in the New Dvor to venerate the miraculous image of the Most Holy Theotokos. The same fate we were going to Vilna with the celestial Father Trizna the elder of Vilna. Just like fate before the Nativity of Christ, he came to Slutsk and began to live in brotherhood (l. 128).
1678 - March 1, the Bishop of Belarus Theodosius Vasilevich reposed in his locality in Lyulin near the New Court. The Turks took Chigirin on August 11.
1679 – We finally arrived to Baturyn to Hetman Ivan Samoilovich and began to live in Baturyn.
1680 - December 16, a great comet appeared in the sky and was torn all the way for the Epiphany.
1681 - June 28 in the Baturinsky monastery the murovan church was riveted for the abbess of Theodosius Gugurevich. On August 9 the earth shook at midnight. (Crossed out: on December 16, a great comet appeared in the sky and was screaming for the Epiphany, even last year and not this year). Today I was appointed Abbot Maksakovsky.
1682 – Today, Tsar Fyodor Alekseevich reposed on April 27. February 7, on Tuesday at Matins, my abbot Meletii Dzek reposed in the Kiev monastery of Michael the Golden-Domed. There he was buried in the church under St. Barbara. On his month, Theodisius Gugurevich was taken, and the destruction of the Baturinsky monastery was carried out by the abbot of March 1 on the village. Evdokia.
1683 - December (d.b. October) 26 We leave the abbess to St. Demetrius, my patron. Archimandrite of Pechersk November 18, Innocent Gisel reposed this summer.
1684 – April 3 on St. George will settle down to live in the Pechersk monastery. I was given the obedience to write the lives of the saints on May 6 (fol. 128 vol.).
1685 – According to Saints Peter and Paul, there was an election to the Metropolitan of Kiev and Gideon Svyatopolk, Prince of Chetvertensky, was elected.
1686 - February 9, the abbess of Baturinsky was again accepted by the hetman and metropolitans. Apr. 26 The Church of the Dormition of the Virgin Mary in Glukhov will be walled according to the decree of the elders. (Side: a nat. S. 1695 secundum moschovitos 5500 pisati).
1687 – According to St. Peter, Hetman Ivan Samoilovich was canceled, and Ivan Mazepa was appointed.
1688 - July 2, the lives of the saints began, part 1, three months: Centurion, Octovriya, Nov.
1689 - March 29, on Friday, in the great afternoon, my womb Maria reposed and was buried in the Kiril monastery in the church on Bright Wednesday. That year, in the month of August, they were in Moscow with the hetman.
1690 – March 17 Patriarch of Moscow Joachim died. On April, Metropolitan of Kiev Gideon Svyatopolk died. Patriarch Adrian arrived, and Metropolitan Varlaam Yasensky arrived. About the month of August, the great locusts lived for many weeks. In the same way, after the Ascension of the Lord, Metropolitan Varlaam Yasinsky was elected archimandrite of Pechersk, and was appointed to the position of the belt of the Most Holy Theotokos on August 31 by Patriarch Adrian; ascended the throne to the saint. Philippa.
1691 - Januaria 13 the silver image of the holy great martyr Barbara (h) with a significant part of her holy relics from Baturin we will transfer to the monastery in a significant process.
1692 - February 14, in the first week of Holy Great Lent, we left the Abbess of Baturinsky for the tranquil life of the holy scriptures and settled in the hermitage of Tsale. On Tuesday of the Week of the Cross. Pachomii Khodorovich, my tonsured donkey, became my abbess (fol. 129).
1693 - May 9 we arrived at the Pechersk Lavra from the Baturinsky monastery to publish the lives of the saints with the help of God. On July 10, in memory of the Venerable Anthony of Pechersk, another three-month book of the lives of the saints, the book of Decauria, Ianuaria, Fevruari, began. On September 3rd week, His Eminence Archbishop Lazar Baranovich of Chernigov reposed; on October 1st, on the Intercession of the Most Holy Theotokos, he was buried in his cathedral church in the left country.
1684 - the month of March, the service of St. 9 flour. Kizichesky to the desire of a song from the patriarchal house. On Friday, June 22, we will go early to the abbess at the Glukhov Monastery.
1695 - the month of Ianuaria was completed in the Pechersk printing house and the book of the lives of the saints was another three-month book: Decauria Ianuaria and Fevruaria. The Turkish town of Kazikermen was taken over by ours.
1696 - January 29, the pious Tsar John Alexievich reposed. On February 6, Archbishop of Chernegov Theodosius of Uglitsky reposed.
1696 - Januaria 17 Saturday for a week from Zacchaea on the night of the year 3, my antecessor abbot of Cyril Innocent of Manastirsky died, buried 18 on ss. Afanasia and Kirill. According to him, I am convinced of my sins to accept the abbess of Kiril. This summer, June 20 on the day of the week [week 4th St. all] I am appointed Archimandrite of Yelets and Chernegov by the Most Reverend John as Archbishop of Chernegov.
1699 – This summer the third book of the Lives of the Saints was published, March April. May. The month of September is the 17th day on St. w.m. Faith, Hope and Love, on the 16th week of the Holy Spirit we will leave the Yeletsky monastery and on the same day we will go to Novgorod Seversky for the archimandry, and on the 22nd, Friday, we will go early to the Novgorod monastery and settle the archimandry by God's will. This summer, the Turks in the distance, the Lyakh Kamenets Podolsk September 13, and so the elephant changed (fol. 129 vol.).
1700 – His Holiness Patriarch Adrian of Moscow reposed on Oct. 16. The icon was brought to me from Pechersk on Dec. 16.
1701 - February 9, by decree of the monarch, he came to Moscow on the week of the publican and the pharisee. On March 23, on the week of the veneration of the cross, he was appointed to the bishopric in Siber.
1702 – Januar 4 was transferred to the Rostov Metropolitanate; March 1 per week On the 2nd of Great Lent I looked up to the throne of Rostov.
1703 - January 6 at three o'clock in the afternoon my father Sava, who gave birth to Mia, reposed in Kyiv. He was buried in the Kuril monastery in the church, and he was one hundred and three years old (by the other hand).
1704 – April 23 per week. On the eve of the Gospel of St. Fomin, my sister, the oldest nun Alexandra, who was about 65 years old, reposed at the liturgy and was buried in the Kiril Church, at the feet of her mother.
1705 – February 9 The lives of the saints were completed in the month of August. Amen. God bless. This year, in the last days of August, by decree, I went to Moscow on a regular basis.
1706 – Early in June he returned from Moscow to Rostov.
1707 - June 5 Athanasius, the monk reposed in the Kirilsky Monastery in Kiev. On August 22, the Reverend Varlaam Yasinsky, Metropolitan of Kiv, reposed. NB Baronius rok 474 p. 4. Dzieiow wieku swego kaplan niema pisac (l. 130).
1708 – Archimandrite Joasaph of Pechersk was installed as Metropolitan of Kyiv in Moscow on August 7. We were also at the installation. (Other hand). This summer, Mazepa the hetman changed the greatness in Malaya Russia, thus causing confusion and rebellion.
1709 – The repose of the Most Reverend Demetrius, Metropolitan of Rostov and Yaroslavl, on December 28, Friday, at the time of setting aside the hours for Svetana. On June 27, Tsar Peter, the ruler of all Russia, defeated the Swede, but barely the king himself and Mazepa in a small number of troops needed to cross the Dnieper (flowed?). There was a great pestilence in Kiev and in the surrounding towns and villages.
1714 – Archimandrite Athanasius of Pechersk ... Mislavski reposed on July 14 (fol. 130 vol.).
1716 - This summer, the all-honorable abbot of St. Michael's Zolotopkhi of Kiev Ioaniki Senyutovich was elected and consecrated in Moscow as Archimandrite of Pechersk and Kiev on July 24.
II. Letter of Varlaam Yasinsky, written to St. Dimitri
(Based on a copy of the Moscow Arch. Min. In. Del. Maloros. St. 77, No. 82).
Clear and mighty Mosci Pan Hetman of the troops of Their Royal Majesty Constipation., my merciful lord Pan, Patron and Dobrodeya!
A formal visit from your greatness, for such a long relief, kindly accepted, humbly, and as always in my prayers I hear your greatness for many years of good health and happy leadership; So now I pray to the Lord God for the same thing. Your Majesty in the sheet of paper before me wrote the order quasi sub secreto, inquiring about the writings from the capital in church affairs: it was without secret, the Most Holy Patriarch wrote long before the Right Reverend Ksionenets, his Grace Father Metropolitan, not through a deliberate messenger, but through the hands of different people and the letter went, in which the torture is as follows: If we are Malaya Rus, will we take the Florensky Cathedral for a cathedral? Such, as we hear, was a letter to His Grace, Father Archbishop of Chernegov. Tedy, his Eminence Ksionzhe... Father Metropolitan, having called all of us spiritually, explicitly ordered this question to be read, which the rumors... surprised everyone and unanimously agreed... negative, like that of the Eastern Church. . .
(orthodox) glorious, the Tsale did not accept and did not consider it as a council...the letter of reply from the eminent father of the Igume (and Theodosia) is still up to now, showing...that council is not supposed to be...that council pro legitima Synodo, we Orthodox...Russians are seduced by Unea with the Roman Church, many heresies for the reason of the autocracy of the pope are infected and ignorant those of like minds, inherit innocently. They all put their hands to this answer. We are trying to send you letters to your authority, but we could not get them quickly. De forma vero Consecrationis sacrosanctae Evcharistiae was not in that sheet of greedy exchange and is still not there; We have heard this in part, and besides, these Greek and Greek Greek teachers in Moscow are philosophizing, but before us sevio (?) haec questio non pervenit, and we, as we have learned from our fathers, so confess. This has been prepared in many copies, for the fortunate turn of your greatness, it will be powerful to see from the books the wise and holy people of the building, hand-picked around that matter, and now, in brief, I give your greatness, the gracious gentleman of my prayers and my fullest services, I humbly submit.
From the Pechersk Monastery in Kiev on July 26, 1688.
To your lordship, my lordship, Pan, Patron and special Dobrodey, all the best, great pilgrim and lowest servant Varlaam of Yasensky, Archimandrite of the Kiev Pechersk.
To the verbal request, he said: His Grace Father Archimandrite, who is ill at this hour, also for my swollen eyes could not sign, I hung up the sheet and signed the name of his Grace
Your greatness is also a loud pilgrim and servant Dimitri Savich, the sinful Abbot of the Baturinsky monastery.
On the back is the following inscription:
To me the noble, and to me...the noble Pan Patrono...the great of his grace Pan Ioann Stefanovich Mazepa, the Hetman of the troops of Their Royal Most Illustrious Majesty of the Zaporozhian Zaporozhye, obediently give the lien.
Attached is a seal on wax under the custodia, on which in the middle is depicted the Dormition of the Blessed Virgin Mary with a caption around: Seal of the chapter of the Pechersk Kiev Monastery of the Dormition of the Most Holy Mother of God.
Below this it is written: Z Pechersk from the father of Archimandrite filed in Samara on August 2, 1688.
Authentically true: Collegiate Secretary Kalaidovich.
In brackets are discrepancies in the text from the book of St. Demetrius. M. 1849, p. 25, where the letter was printed according to the list of Moscow. Spirit. Ak.
III. On the 6th day of April 1705, the Right Reverend Dimitri, Metropolitan of Rostov and Yaroslavl, instructed his house monk Varlaam to go to Uglech, and having arrived to inspect him in Uglech and in the Uglech district and on Mologa, all church deanery and all household and spiritual affairs and monetary collections according to the decree articles of 1566
In the city and in the district of all churches, the priests firmly ordered that in the holy churches of God all church doxology would be orderly and serene and unanimous, and that the singing would be sung during the speech and the divine litorgies would be served according to the new service books over five prosphora, printed with a four-pointed cross, as is printed in the new service books; and the prosphoras would have been baked leavened from the purest, finest white wheat flour, and besides wheat prosphoras, they would not have been made from any other grain family.
In all churches, inspect the robes and girdles on the altars (taking with you the priest’s elder from the skilled priests), and on the altar there would be new printed printed antimensions that were consecrated, and everywhere everything would be intact, and there would be nothing old anywhere.
In all churches there would be service books and serviceable printed books, and for the baptism of infants the holy myrrh and oil would be in clean vessels and stood covered in the altar, and the fonts (fol. 62) would be clean and solid; and the priests would baptize infants in three immersions, and not by dousing, and pour the water after baptism into clean places under the church, so that that sacred water would not be trampled underfoot by people.
In all churches, the priests would have reserve holy gifts in clean monstrances and stand on the table, and the service vessels would be silver or tin, but without reserve gifts the priests and in no church would have wooden service vessels.
In the altar above the throne and above the altar and on the walls and in the church and in the meals there was no dust and spiders, and the local holy icons and the parish people’s icons would stand in order and were often swept.
The priests and deacons of all churches from the altar at vespers and at litorgies with the Holy Gospel and with the presentation of the holy mysteries performed the walk according to the rite of the Holy Eastern Church and according to the tradition of the saints, the apostle and saint fathers by the northern doors to the eastern country and in incense and in baptism the circle of the font and in the wedding ceremony and in the consecration of the holy churches walking was done against the same; and by the southern doors at vespers and at litorgies with the Gospel and with the presentation of the Holy Mysteries and in the consecration of holy churches and with incense they did not at all proceed from the holy altar.
The priests of the city should firmly order that they should not preach the gospel for the evening or for the morning before the congregation; and during the burial of the deceased, the priests and deacons would walk in front of the tomb of the deceased, and the relatives would follow the deceased.
The priest should order the parishioners (l. 63) to teach their male and female sexes and their children, so that they would confess before their spiritual fathers during the four holy fasts of the year, and moreover, in holy Great Lent, no one would be without confession at all, and according to the reasoning of their spiritual fathers, they would not be deprived of the spiritual most pure Divine Mysteries and would come to the Church of God incessantly, especially in Sundays and on the Lord's holidays and celebrated saints and on the sovereign's angels and would stand in the churches decorously and calmly with fear and listen to the divine singing with all attention and pray to the Lord God about the sins they had committed.
But people of all ranks will not come to confession during Holy Great Lent and have not had spiritual fathers for many years, and the parish priests will order the well-known name lists to be brought to such people, and to write about those people to the Right Reverend Metropolitan in Rostov.
Inspect all churches for priests and deacons and sextons, and for widowed priests to inspect the patrahels, and for deacons to inspect postcharial letters and passing memorials; and which priests and deacons came and whose dioceses and from them to inspect the letters of leave, and from the sextons and from the sextons and from the mallow makers of recent memory.
And there will be some priests and deacons who serve without patrahelny or without passing letters or without leave certificates, and sextons and sextons and mallow workers without newly-minted memories, and who will have letters issued in the name of the Right Reverend Demetrius Metropolitan and the former right reverend bishops are not signed, or the widowed priests have a patrahel, and the deacons have no postcharial letters, or widows priests and deacons, according to charters, have now served for specified years for the specified number of years, and those priests and deacons, having written down whose names they are on whose estates and estates (fol. 64) and in churchyards and who serves in which year, having given strong guarantees for the records and guaranties for their records under formal replies, and send their priests and deacons and sextons without being tied up in Rostov and order them to appear to the Right Reverend Metropolitan, and in the meantime, the priest and deacon of the Right Reverend Metropolitan will issue a decree, sealing those churches where they serve.
And if you are a hieromonk (and priestly elders) about widowed priests and deacons who serve in towns and villages at parish churches and in secular houses without the decree of the Right Reverend Metropolitan and without the Patrachelium, and the deacons without posticharal letters or without passers-by or without vacation pay from whose diocese, you will not write to the Right Reverend Metropolitan, and for that you will be charged a large penalty.
Sextons and sextons and mallow workers who do not have new-found memories, and for those new-found memories send them on leave to Rostov, to the Right Reverend Metropolitan and in Rostov decrees will be given to them that by no means did any church have church clerks without a decree [to give to newly-minted memories, and from newly-minted memories to receive six altyns for four money from memory and those duty money should be written down in the books of the name of which year and month and date in whose village and which church and who is named and whose children, to whom new memory will be given].
And if the sextons and sextons and mallow workers disobey and live at the church as before without newfound memories, and those sextons and sextons and mallow workers will be refused from churches and write about them in Rostov to the Right Reverend Metropolitan, and in their places newly revealed memories will be given in Rostov by the sexton and sexton and mallow workers (fol. 65) according to Popov and Prikhotsky people petition others.
Inspect the seals of the mallow makers, so that they have the seals of a four-pointed cross, and those who do not have the seals of a four-pointed cross, and take away their previous seals and send them to Rostov to the Right Reverend Metropolitan, and collect handwritten notes from the mallow makers that they should henceforth print the prosphora with a four-pointed cross and bake the purest good kvass and wheat prosphora flour, and except for wheat prosphoras from any kind of bread, do not order the oven at all.
In towns and villages near the churches of the Khotsky area and in secular houses, black priests and deacons would not serve or live, and simple monks and monks would not live in secular houses; and the black priests and deacons will learn to serve and live in parish churches and in secular houses, and simple monks and monks will live and show disgraceful faces and commit what kind of outrages and about those people the perpetrator from whom he will know or he will find out, and having found them in the house yard, ask and find out about them truly and righteously and, having found out about that, to the Right Reverend Metropolitan write them off, and send them to the monasteries under the leadership and keep them in the monastery in the fortress until the decree of the Right Reverend Metropolitan.
There will be schismatic monks in the cities and towns and villages who do not obey the holy eastern cathedrals and the apostolic Church and the tradition of the holy apostles and holy fathers, and they will begin to live in worldly houses and Christians from the Orthodox faith with their cunning and satanic teachings will convert and commit outrages, and perpetrate about those schismatics ( wanted?) from whom it is known (l.
66) or you yourself will find out those schismatic monks and ask in the house yard what rank he was in the world and where he lived and who tonsured him and in what year and month and date and in which monastery or in which desert and in the house and how long ago he was tonsured or put on the monk dress and what year he turned away from the true Orthodox Christian faith and If you have corrupted any Orthodox Christians with your evil and satanic teachings, and will corrupt them in many ways, or burned them in the barns and forests, question him about everything and interrogate him in a genuine manner and interrogate him, send him to a monastery and keep him in the fortress until the decree of the Right Reverend Metropolitan, so that he does not go anywhere, and do not write about this to the Right Reverend Metropolitan motchav, and also about the Balti schismatics according to the same above-mentioned article.
Make sure that men and women do not put on monastic attire on themselves, but such people will appear and someone will notify them or you will see them yourself, and you will find and ask those people who tonsured them and in what year and month and date and in what monastery and not from the living husband of the wife or from the living husband the wife or the black dress they put on themselves, and those people asking them to be exiled to monasteries and kept in humility until the decree of the Right Reverend Metropolitan, and not to write about them in Rostov.
Those who died revealed that he drowned while swimming, and not while playing and without boasting, from a tree of a murderer or a sudden death without his spiritual father, and died not from someone else’s hands, but whoever will beat his forehead about him in funeral memory, and about those people, order to search thoroughly, whether that year he was with his spiritual father in confession, and if he was, order to keep them in the church To perform the funeral service for God and for them (l. 67), as for other Orthodox Christians, and give funeral memories of the burial of those people without money, but for no reason not to take from the letter and from the note in the book to yourself and from the note in the book, but to write down those memories in books from now on to know who died by what death.
And if a person is a murderer or a slaughterer, or drowns while swimming and boasting while playing, or gets drunk on wine, or kills a man from a swing, or inflicts some other kind of death on himself with his own hands, or is killed in robbery and theft, and those dead bodies are not to be buried at the Church of God and a funeral service is not to be performed over them, but they are to be laid in the forest and in the field, except in the cemetery and poor houses.
When a person committing robbery or theft will be beaten and sent for confession to the spiritual father and confess that robber or thief at death and, according to the reasoning of the spiritual father, give him communion with spare gifts, and how he dies and lay it down without a funeral service in the city in a wretched house, where the same thieves and robbers are buried.
Those thieves and robbers in the cities, male and female, by decree of the great sovereign, will be condemned to death, and those thieves and robbers at death will ask the spiritual fathers to have a confessor before them, and order those thieves and robbers to be confessed by the priest and, according to the judgment of the spiritual fathers, to receive communion with spare gifts, and after execution, order them to be placed in a wretched house.
In the cities, the governors of priests and deacons (fol. 68) and church clerks in spiritual matters and on petitions of lay people against priests and deacons and church clerks in any case, do not give a petition to search for them, but order the priests and deacons and the clerks of the world to be beaten with the brow of the Eminence Metropolitan (in the house yard) and a decree to repair without any delay in any rightness.
And if the governor of priests and deacons and church clerks and lay people in spiritual matters and according to the petition of worldly people in what matters will begin to bring them to court, and write about this to the Right Reverend Metropolitan against that governor in Rostov.
On which priests and deacons and church clerks in the cities there will be thieves and robbers in tateb and robbery and murder cases, and those priests and deacons and church clerks, until the decree of the Right Reverend Metropolitan, will be kept under strong guard, and you will not write about them in Rostov.
And if someone, leaving this world, writes a spiritual document, and according to that spiritual, without the order of the Right Reverend Metropolitan, not to testify and not to do anything about that spiritual thing, and to write about it to the Right Reverend Metropolitan in Rostov. (These articles ... should not be written in blank paragraphs because the spiritual bishop has not ordered testimony other than the court of the Moscow order).
And if you are a monk, without the decree of the Right Reverend Metropolitan, you will testify spiritually and do something according to them, and for that you will be charged a large penalty without any return.
Which widow or girl chews (fol. 69) with someone unlawfully and gives birth to a child, and then cleanse the mother-in-law with prayer without shaking, and tell the baby to give a name, and take from such personal duties to the treasury two rubles, eight altyns each, two money each, and write it down in the receipt books by name, and if there is a dispute from someone, the mother-in-law, in which she lives in the house, collect the written notes so that for the time being she will obmozhetsa, where she did not go, but as a obmozhetsa, and take her to the house yard and interrogate with whom she lived with that child and the one whom she says, interrogate and, upon search, inflict punishment on him: beat him mercilessly with slaps and send him to prison for a month; to the monastery, order him to be between the church singing in the monastery work, and order him to be brought to the church singing, to vespers, to matins, and to the litorgy, and after the litorgy, every day to make one hundred bows to the ground, and to issue a decree to the woman in labor against the same, as she will pass forty days, and not to have money [money], and for the sake of knowledge, those asking their speeches in the house yard write down in a book.
And it will happen that widows or girls who gave birth unlawfully will begin to say in their inquiries, covering up those people with whom they committed lawless deeds, as if the widow or girl in any household absence committed the fornication, we don’t know what kind of person, or about whom he will say by name, and where he lives, he will say about that, he doesn’t know, or about whom he will say in the distant distance departure, that it is impossible to find him, and to inflict double punishment on such widows and girls who unlawfully gave birth to the above-mentioned ones, so that they do not hide those fornicators from punishment for anything with any excuses in an unlawful deed.
And having inflicted the above-mentioned punishment (l. 70), that widower with a widow who had unlawfully married a child or a boy to a girl with her, but would not have unlawfully married a child or a boy with a widow or a girl, but if such a lawless person came along, he would also be wanted with that widow or girl. get married.
If such a fornication is committed by force with a girl or with a widow, a husband from a living wife will inflict the above-mentioned punishment, and on it I will compensate that girl for her dishonesty against her father, four times the salary, and the widow against the salary of her deceased husband.
And if someone lives with a widow or girl from a living wife, and when questioned, that widow or girl will say to him that he committed that fornication with them not by force, and the one who committed such fornication with them and that widow or girl will inflict the above-mentioned punishment, and for the dishonor of that widow or girl, nothing will be wronged because They committed the fornication with their own will, and not by force.
In all spiritual matters and about lawless relatives and nephews and quadruples and from living wives of those who married, and under the unsubscribes, send genuine cases and tales and investigations in your own hand to Rostov to the Right Reverend Metropolitan, and from those cases and tales and investigations, having copied the lists, leave them in the house yard behind your hand.
Every year at the beginning of January, at the first of the city and district churches of all the priests, having gathered every single one, (fol. 71) the Right Reverend Metropolitan ordered them to tell them that for the collection of the Right Reverend Metropolitan's salary and unpaid cash treasury, they should annually elect as priestly elders a good and well-to-do priest, who would be among the priestly elders It was a custom, and it was possible to trust in the monetary treasury, but in places far from the city (in one, that is, you could tear down a chapter).
...from ten churches, or whatever is best for collecting unpaid monetary income, choose good priests as orderers, and for the priest’s elder, take the choice of all the churches that will be ordered to him, and hold those elections (formerly for the collection of money) in the hands (send to Rostov to the Right Reverend Metropolitan) in the house yard.
And how all the priests of all the churches will come to Uglech to choose a new elder, and from all the priests they will take the tales in their hands, how many Genvars they have from the 1st to the 1st throughout the year in their parish or in other parishes of the weddings of youths and widowers, the second and third marriages they have married and who they have named; and take from their priests the original coronal memories and, having examined those memories, order the lists to be copied from them and, having copied the lists and compared with the original ones, glue them together and send it to Rostov as a witness with your own hand, and if even a small thing is revealed in secret, and about that to the Right Reverend Metropolitan, without bothering to write and seal those lists, send them, and give the original coronal memories those priests from whom they were taken, and after examining those memorabilia(s?) you, the monk and the clerk from the ordering officers and priests, will have nothing at all.
And which churches the priests will not come to the selection of the priest's elder and will not give fairy tales about the crowned memorials, or will not announce the crowning memorials (fol. 72), or will begin to bury them, and send bailiffs to those priests and, having found them, take the tales and crowning memorials from them and, after examining the memorials, write off the lists, and for disobeying them, correct them decree penalties of two rubles, four altyns, two money per person, and send that money and fairy tales and lists from coronal memories to Rostov with your own hand.
And it is by no means ordered to choose priests from priestly and boyar estates and all kinds of service people from estates and estates.
And which priests were in the priestly elders in previous years, and some of them in their year were priestly elders, and the clerks were careless about the collection of the Right Reverend Metropolitan’s treasury, or got drunk, or appeared in some kind of vice, or celebrated weddings without coronal memorials, and such priests became priestly elders and in The customers are not at all told to choose.
The priestly elders who will be elected will be ordered by the Right Reverend Metropolitan to hand over these statutory articles and court cases, completed and unfinished, and all sorts of letters annually with a signature, and what affairs and letters will be given to the new priestly elder, and then copy them into books authentically and in name, and those books will be secured to both priestly elders on a sheet (and) kept in the house yard from now on for information [and bring it every year to the priest’s elder, who will have plenty of cash from the treasury].
And how [priest elders] you are a monk for the entire year, according to the books, you will collect the house treasury (fol. 73), and you should go to Rostov and Yavitsa to the Eminence Metropolitan in December on the 1st and ending on the last days with unpaid collections of monetary income, and that money with notebooks [order the Eminence Metropolitan to go to Rostov and Yavitsa in the government order on The specified deadlines end every September on the first day, and the last of October on the 25th, because the monks of the priest's elders for not sending the last payment], and do not give the house collection money [(give) to bargain for self-interest] for their own gain.
(And the same headman who was the headman will be chosen again as a priest’s headman, and that headman with the last payment will be in Rostov for the indicated above-mentioned dates).
[(And the priest’s elders with the latter) But if you have to pay that payment yourself in case it’s impossible to go to Rostov with that payment on the specified dates (they won’t make payments on the specified dates in Rostov themselves) and the priest’s elder will not send you those specified money... (and they will send the money past themselves and the monk will be charged a penalty of 10 rubles for not expelling the elder, and on the elder, as he will be in Rostov, for disobedience a fine of 5 rubles was added].
And besides the elders, do not send money and books from anyone from anywhere, but send them to the priestly elders to the Right Reverend Metropolitan (with) the collected treasury of the house yard (tenant's yard) with the clerk and with the guides.
And if you, monk, for the headman of the priest's choice you will take not many priests by hand, but the headman for their choice of the Right Reverend Metropolitan of the treasury against the salary in their collection books is not an additional payment or what a fuss (l. 74) and there will be (about that) the (hiero)monk from the priest's elders or from customers or (from others) (from whom he took) from someone (in bribes) from coronal memorials or in any other vain bribes will be petitioned to the Right Reverend Metropolitan, and what was taken according to the search and according to their tales will be taken from you (in Rostov) twice, and on top of that a large penalty (without return) will be added (and on you will be taken) without mercy.
You should not order the monk (and the priest’s elder) to build churches and chapels in towns and villages and villages without the decree of the Right Reverend Metropolitan and to pay tribute at all (and find out in Uglech in the settlement and in Uglech district whether there are any newly built churches in which there is a service, but the church tribute (from such payments) is not taxed, and if there are such churches the apparition, and write about that to the Metropolitan, and having found those churches of the priests and clerks, interrogate them in the house yard, and since such churches were built long ago, and in what year did services begin in them, and how many parish and all ranks of people of the courtyards and church land of arable land, tithes and hay hay, and send those interrogations with an unsubscribe to Rostov to the house spiritual order, (and they) and those priests and clerks should be ordered to be kept on bail in Uglech until the decree).
As the Right Reverend Metropolitan, salary and non-salary incomes (the priest's elder) and the clerks will begin to collect, (they will also collect the priest's elders and the clerk) and the priest and the church clerk and every rank of lay people will not impose taxes and losses and will not attack at all with any (vain) attacks (by no means ordered), so as to There were no petitions to the Metropolitan against you and the customers.
(And the priest's elder) And order to receive from residential churches for transportation ten money from the church, and from coronal memorials, shti from memory, and order the clerks of the house (ten) yard to receive from these records as before (four money from memory) from coronal memorials, two money from memory, and moreover, the elders and clerk and clerk from churches and from There is no reason to have any coronal memories.
And if the elders, and the clerks, and the clerks, in addition to the above-mentioned, begin to take extra from anyone, and about this the Eminence Metropolitan will receive petitions from those people from whom they took what was extra, then what was taken according to the investigation will be doubled on them (fol. 75), and on them the losses will also be laid down according to their petitioners’ tale.
If you, either the priest's elder, being in your year, or the customers, collecting salary and non-salary monetary income, learn to hide, and the mercenary, and not write down in the books, and the Most Reverend Metropolitan knows about this, (and on those) and it is on you the monk and the priest's elders and on the customers to rule for concealing penalties, they will take (the given or otherwise) what kind of ( quitrent ) money (from empty church lands), and in that money they will write off, but in their collected books they won’t write that payment (shet), five rubles per person, and that hidden money is doubled (and for them the money given from the church, and the check-in, and the duties, and the ten-year income, and all sorts of money, and polonyanicheskie, and from desert lands and quitrent and duty money).
And the crown duties will be hidden, and on the priest's elders and on the ordering officers, penalties will be set at five rubles per person, and the crown duties will be doubled.
(To the priest's elder and the clerk and the clerk) Order to the priest's elder and the clerk, so that the clerks of the coronal memory write down in the books the name of each church, what churches are released in a year, and in what month and date, and who are named and whose children, and what is the rank, and which villages and villages the bridegrooms and brides are, then write everything down in the books by name and authentic.
And to write in every memory with the name of the search, that the priests searched for the grooms and brides truly in truth, according to the holy, immaculate Gospel commandments of the Lord, so that those who marry would not trespass in the clan and tribe, nor in nepotism, nor in matchmaking, nor in the brotherhood of the godfather, and the husbands would not be from living wives, and the wives would not be from living ones (l. 76) if husbands and widowers, if husbands and wives were not in old age, and if people and peasants were not runaways, then write everything in the coronal memories by name.
And with the fourth marriage, a man or a woman will not be married at all, but if such a lawless person is a citizen, ask that husband and wife who married them and in what year and month and date, and in which village and at which church, and who married the priest by name, and whether according to the coronal memory from the priest's elder or from the customer, or without the coronal memory, and their questioning speeches are in hand send to Rostov, and write about this to the Right Reverend Metropolitan in a spiritual order, without telling them, but send them to monasteries under the leadership and keep them in humility until the decree... and order the priests of all churches to carry out the order firmly, so that they do not marry weddings without coronal memorials of the household courtyard and the elders of the priests and ordering officers.
And some priests will begin to officiate weddings without coronal memorials, and on those priests the crown duties will be doubled, and the specified penalties of two rubles, four altyns each, two dengi on the priest, and will order (the priest’s elders) to write down those duties and pennies in their collection books, namely, from which priest and how many weddings will be taken (by selecting the priest’s elder) given money from churches), watch carefully and order the elders and customers so that (in ten...) there is no tribute in the orders of their untaxed churches.
And if (the priest’s elder) such churches are not taxed, wherever they come (he will come), and write about those churches to the Right Reverend Metropolitan without hesitation.
If you are a monk and the priestly elders will not write to the Right Reverend Metropolitan about untaxed churches (fol. 77), and for this you will be subject to heavy penalties.
The monk should not keep these decree articles for you at all, but order them to be kept in the (priest’s elders on ten-year periods) in the house yard (and give the priest’s elder to the new elder for all years with a signature for you to know, and the priest’s elder to copy off the lists from these decree articles, and keep these original decree articles for his son’s deeds), and whoever will be a new monk from now on, give them with a signature, so that they are all (safe) in the house yard (safe) son's affairs safe.
[And if you are a monk, you will keep these decreed articles, and the headman will write about it, and for that you will be charged a fine of ten rubles (and the priest’s elder, who will keep these decreed articles, will be fined ten rubles)].
Yes, under these decree articles it is written about court cases and confrontations because, according to the decree of the Great Sovereign, which took place last year in February (1697), on the 21st day, instead of trials and confrontations in all cases, there should be a search, and what decree of the Great Sovereign took place on those cases is written below this in articles.
The plaintiff in any of his cases will file a petition and a posletsa against witnesses of all ranks against people for one person or two or more, and the defendant against those people will submit a posleta against all of them without water, and from them the posleta against one person, and those witnesses against exiles will be interrogated in truth according to the Gospel commandment of the Lord and those cases will be carried out according to the witness tale.
And if the defendant against the plaintiff’s exile (l. 78) the witness who is accused of unfriendship, or a quarrel, or some kind of insult, and ruin, and interrogate him, what kind of unfriendship or quarrel he has, and how long ago and where it happened, and the petition of his defendant against him is a witness in which order, and according to that interrogation and according to the certificate with the order about the fact that the defendant and that witness in the order have a matter of grievances, and that witness should not be interrogated.
And if the defendant teaches the witness to dismiss the witness as unfriendly, except for the writ certificate, and to find out the unfriendliness about this in truth, and after the investigation of the deponent it is true that he has unfriendliness with that witness, and do not interrogate that witness.
If the defendant instructs the witness to challenge the above-mentioned challenges in vain, although the claim has been served, and he has a witness with him on a certificate with an order or on the investigation of unfriendliness or the case is not in any way, and the one who falsely challenges will be accused, and the witness will not be interrogated.
And if in such lawsuits the witness responds with the above-mentioned challenges, and based on the information from the order or investigation, or the plaintiff writes or says in a petition that someone scolded him, dishonored him, or beat him, or what kind of offense and ruin he caused, and he doesn’t know anything about it, but the defendant in that lawsuit is forbidden, both the plaintiff and the defendant in such lawsuits give faith, and have faith the plaintiff and the defendant themselves, and not children, and not relatives, and not their people, and peasants, but to bring them to faith in the cathedral church by the archpriest in front of the Holy Gospel according to the official book, and from that faith, the archpriest tells the plaintiff and the defendant with great rebuke, so that they come to faith and kiss the cross, remembering in themselves the fear of God and His righteousness (l. 79) judgment and future reward in all righteousness, without any harm to the soul, not desiring for themselves any short-term gains, so that they do not destroy their souls in vain through unrighteousness.
And if someone approaches the kiss of the cross in untruth, and the person is found out about it, and that deceitful person is punished with death for the false kiss of the cross, and the witness is punished with death.
Yes, and about runaway people, and about peasants, and about lands, and in all kinds of cases in which there were courts and confrontations, leave it and be as described above: instead of courts and confrontations, there is a search, in serf matters - according to fortresses, and not in serfs - according to the search.
And which court cases and confrontations before this Great Sovereign decree were completed in the orders and in the cities, and after that decision on those cases there was no dispute to this day, and so be as they were completed, and not about those completed and for which the completion of the case petition was brought before this Sovereign decree, and for those cases of the Great Sovereign the decree is to be repaired according to the above-mentioned decree of the Great Sovereign.
And you, monk (priest elder), knowing the spiritual affairs of priests and deacons and church clerics and lay people and between priests and deacons and church clerics and by petition of their secular rank against people or lay people against priests and deacons and church clerics according to petition, the judgment should be done according to the decree of the Great Sovereign and according to the decree articles, what is written above this, except for the sixth article, and instead of the sixth article, the discussion should be based on the article below, what is written below this (l. 80).
Should a priest or a deacon and church clerks kiss the cross, forgetting the fear of God and not remembering the future reward, proceed in untruth or which of them the witness will say falsely in his testimony, and about that about them the truth will be found, and about that (to the Right Reverend Metropolitan) the criminal of the cross and false witness will write to the Right Reverend Metropolitan in Rostov having explained, and send the replies to His Eminence the Metropolitan to the spiritual (in the government) order, and to keep that bastard (sic) and false witness until the decree, in humility, behind a strong guard, so that he does not go wherever.
And the duties from plaintiffs' claims in search cases against the guilty person are to be collected according to the decree of the Great Sovereign and according to the Code from a ruble per hryvnia, and the right ten for seven altyns for two dengas and those duty money...
(And order the priest’s elders to collect the duties and) bring them (to the state office) to Rostov to the house spiritual order; from those cases, the priest will be against the deacon, or the deacon against the church clerks, or the priests against the priests and deacons will sue church income, or church arable land, or hayfields, and other lands for possession, or priests and deacons and church clerks will take possession of the church lands for the possession of lay people, or lay people against priests, and deacons, and for the clerks to take possession of church lands, and for those cases, the duty money should be written down in the books by name, from whom it was taken by name and from what case and how much the claim was, and from other cases, in addition to the above-mentioned cases, duties should be collected by decree and (sent to the Right Reverend Metropolitan in a treasury order) therefore ordered to the parish, recorded... in name and brought to Rostov with other payments...
and if anyone files a well-known petition against an archimandrite, or an abbot, or an archpriest, or a priest, or a dean (con) in a great church matter, and (you) as a monk, do not judge those great church affairs based on the well-known petitions, and do not conduct an inquiry, and do not prohibit the Divine service, and those well-known petitions are in the hands of the plaintiffs and defendants for the guarantees and on them Having sealed the ruinous records, send them together to Rostov to the Right Reverend Metropolitan.
And if the plaintiff or the defendant is guilty in any case, the plaintiff on the defendant or the defendant on the plaintiff will eat and drag to rule until the law is laid, and in the meantime (l. 81) the ruler, a hryvnia per day.
Make sure that the city and district priests and deacons and church clerks do not go to the tavern, and do not drink wine, and do not commit any outrages, so that the worldly people are not tempted by them, and that the priests, and deacons, and church clerks do not sit in wine houses and do not hold any wine courts; and if the priests and deacons and church clerks learn to go to the tavern, and drink, and commit some disorderly behavior, they will have those priests, and deacons, and clerks and keep them in the monastery for monastic work for a month, and on them they will fine fines of two rubles, four altyns, two dengi per person, and those pennies of money (to the elder) will be written down in a book and brought to Rostov; and those who keep wine dishes in their houses, and from those priests, take cubes and dishes (for the ten-day period) to the house yard, and fine them on them at five rubles per person, and send that money, and write about the wine glass to the Right Reverend Metropolitan in Rostov, but the dishes without the decree of the Right Reverend Metropolitan (for the ten year period) are not taken from the house yard give.
In the middle of the revolution l. 81 it is written: This is the order given to the monk Varlaam, the same date, he will not take it. Next, the sheets were torn out. On l. 82 read.
And those underpaid money with penalties will be taken from you, the monk, and from the electors of the priests on bail, and (to him) you, the monk, will collect from residential churches in Uglich and the district this money according to the salary in full, and from the same churches a ten-day income of 10 and 2 carts of 6 money from the church (both in Uglech and in the Uglech district), and give coronal memorials, and order those memory to write on stamp paper, which means a penny sheet, and in the coronal memory, order to write one name at a time, but do not order two or more names to be written in one memory, and from those coronal memories, taxes are collected as usual into the house treasury: from a boy whose wife marries a girl for 6, and from a bigamist twice, from a threeamist three times, and on the fourth marriage would not be named at all; from the orders of memory and from the deductions, five altyns each, two money, and those deduction and newlywed duties should be collected on the priests and on the deacons and on the church clerks who marry their children and give them away, but from the peasants those duties should not be collected.
For the past years, according to the milking books, from residential churches (and from empty churches), the priest’s elders collected lavish (and duty) money, regularly with great zeal; and if anyone is in charge of paying data or free money, the money of the organizer is strong, and according to such, take archers, and gunners, and messengers from the governor, send house bailiffs as many people as are suitable (and catch them), and use those borrowed money to use them without any restraint.
Which church priests and clergymen will be appointed by the Right Reverend Metropolitan for a specified period of time (for the month of January, the priestly elders will pay) church tribute (pay) and the priestly elders will not pay crown (and any) duties to you, and those churches for which (priests) they serve until the decree of the Right Reverend Metropolitan for (write) print, and write about those priests to the Right Reverend Metropolitan without wasting; Those priests for their disobedience will be refused from the churches in which they serve, and other priests and clerics will be granted their places.
In total, the manuscript contains 83 half-sheets of ordinary format. A full description of the manuscript in the book by D.I. Prozorovsky: Inventory of ancient manuscripts stored in the Museum of the Imperial Russian Archaeological Society of St. Petersburg. 1879 pp. 97–99. In addition, we note the following:
On l. 1 contains a list of Rostov bishops (bishops, archbishops and metropolitans), attributed to St. Dimitri.
L. 3 – Their short biographies.
L. 28 – Book of the Code of Bishops and Archbishops and Eminence Metropolitans of Rostov and Yaroslavl (a collection of samples of various letters).
Below l. 1 there is a record: found by the priest of the Yaroslavl province, Uglich district of the village of Ilyinsk-Malago Andrei Ioannov Volkov on February 1847.
IV. Conclusions by Stefan Pribilovich
In the sacristy of the Spaso-Yakovlevsky Monastery, in Rostov, there is kept behind glass a piece of atlas, the size of a large sheet, with inscriptions and figures, for some reason called a diploma issued to St. Demetrius from the Moscow Academy. In fact, these are the philosophical positions about which in the diary (Synod. Hand. No. 81 l. 4 vol.) it is said: “At the same time there was in Rostov the honest hierodeacon Stefan Pribylovich, teacher of Philosophy in Academia moschoviensi, who, in place of a gift, brought the bishop of God a dedicated conclusion under his bishop’s title: and gave it away conclusion publice in the chamber of the cross, between Christmas celebrations on the 26th day of December” [1707].
The original is written so skillfully that it could be mistaken for a printed copy. At the top is an image of the Holy Spirit and below it is the inscription: Rejoice, for your name is written in heaven and on earth. To the right of the Holy Spirit is the face of angels, to the left is the face of saints: above the first is the inscription “The Judges are seated”, above the second “The Book of Despair”, then in full width “Demetrius testified from everyone and from the most truth and we testify 22 John. 11." Under the inscription, on the sides there are saints with books (chet-minaia), and in the middle there is an open book; on its right side there is a monogram of the name of Dmitry Savich (see Fig. Appendix, p. 43), a Greek delta, with a Greek sigma in the middle, on the left there is an inscription: “The book was opened even before the belly.” Apoc. chapters 20". Under the book is signed: “The worker is worthy of his reward.” On the sides of the inscription are angels with charters, on which it is written: “Qui docti fuerit fulgebunt quasi splendor firmamenti et qui ad jnstitiam erudiutur.” Below is again an image of an open book with the inscription: “The books of lives are for the glory of the Life-giving Trinity.” Under the book is an arc with the image of the monthly signs, and under it is an image of the saint himself in full bishop’s vestments.
From his mouth come the words to the left: “Looking at the end of their life, imitate their faith. To Eur. chapters 13". Under the image is the caption: “Caelum tua gloria tangit, tu Phoebo similis, terrae qui pensile pondus illustrat radiis astraque laeta facit.” This signature is supported by two female allegorical figures with the inscription: “constantia et labore”. On the sides of the women are placed the king and the people on the right, and the sultan and the people on the left. Even lower is the bishop's coat of arms: under the miter and two staffs is a sign already known to us, with a cross coming out of the delta. Then the dedication begins:
Illustrissimo et reverendissimo domino
Metropolitae Rostoviensi et Jaroslaviensi
Domino dño patrono et maecenati amplissimo
Accelerans gradum ad terminum biennis cursus philosophia prius truncatũ Tui Sacri Masaei pulsãs obtudit ut post brevi e Lycaeo per templum virtutum Tuarum integraprodeat in publicum. Jlĩ me et Rndime Domine! Equidem consummata aliquando lucem videre jam desperat, si a Tuae Sanctimoniae plenitudine complementum non acceperit, in ipsa melle cruda et immatura apparevit, si ad tuum Phoebo concolorem aspectum excocta non advenerit. Si etenim u Tullius lib. I-mo de orat. [exis]tumat universã philosophiã, in tres partes distributã in Naturae obscuritatem, in discutiendi subtilitatem, in vitam atque mores, nunduam Philosophia nostra (absque ea parte quae vitam et mores concernit tradita) omnibus numeris absoluta spectabitur (nisi) ad Tuum Ferterium accurrat discipula et vitis Sanctorum in quattuor volumina S. S Evangeliorum instar digestis moralibusque aureis Tuis sermonibus compleatur; et quae ethica Tua morali in libris actorum S. S. in ecclesiis ore proposita perfectior expetenda, quae monastica divinior illa quam in anachoretarum solitudine adumbrasti, quae illa sanctior oeconomica quam in coenobiarcharum praesulum Patriarcharum vitis quos Dmnus constituit supra familiam Suam depinxisti, quae illa prudentior politica quam proposuisti in Constantino Magno, Wladimiro, Hlebe, Borysso, Demetrio aliisque orthodoxis caesaribus? proposuisti autem et proponis moralem hanc scientiam tanto melior Stagirita,quanto plus valent facta quam verba, exempla quam praecepta, vita quam doctrina, occinente Claudiano: non sic in lectore sensus humanos edicta valent quam vita regentis; proposuisti insuper non solum in pagina, sed etiam in Te ipso, qui easdem vitas, quas calamo expressisti in papyro, in Te fàctis exprimis, ut aeque proficiat in eruditione Sacra et moribus tam, qui eas legit in foliis exinde in Te non sine admiratione intuetur, hoc cum discrimine quod idem fusius iu charta compe diosius in persona propria repraesentes. Habet tibi gratias Coelum, quod morem solis gerens ejus Zodiacum pia et erudita penna decurristi an potius pervolasti eoque jam fulgentia in perpetuas aeternitates sidera (coelites loquor) Tua sepia illustrasti. Habet gratias orthodoxa tellus, quod latentem in illa tot saeculis thesaurum e tenebris ignorantiae erueris, novum annum novus Tutan sacris annalibus pe.. renis cujus dies non per Planetarum periodos, sed per Tuas, cujus horas, non per gradus ecclipticae, sed per puncta Tua et pneumaticas numerantur. Habet ingentes gratias et mutila nostra philosophia, quod illi S Justini christianam Phiam, S. Catherinae sapientiam aliorumque coelitum, sapientem vitam in supplementum proposueris imitandum unum obnixe desiderans ut tam imperfectam attactu Tuae sanctae manus perficio (as?) et ipse vero vivas annos divorum omnium quorum vitam te annos commissisti post sera lata coronam coaequalem cum digno labore recepturus.
Then the positions themselves are placed at the bottom in the corners.
Conclusiones physicae de principiis extrinsecis corporis naturalis.
I. Causa est principium per se influens esse in aliud.
II.Omnis causa debet esse prior origine et natura sive effectio non omnis autem debet esse prior tempole.
III. Causa quando causat debet existere actũ non tamen ibi ubi causat; potest enim docte divinitas in distans ultra sphaeram noxiam activitatis suae.
IV. Causalitas est superaddita causae indifferenti ad hunc effectum et effectui indeferenti ad hanc causam proinde etiam creatio ejus modi effectus non est formaliter ipsum decretum Dei vel dispositiones requisitae.
V. Nihil potest se ipsum producere quo ad 1-mum vel 2-dum esse. Nec idem a duplici causa fatali produci, nec mutua causalitas ocio ad 1-mo esse dari potest.
VI. Causa 1-ma concurit ad omnes effectus non per prae determinationem, sed per eandem actionem, per quam agunt creaturae. Unae causae incertae se ipsas determinant tam ad spectem quam ad individuationem actus.
VII. Accidens non potest elevari ad probucendam substantiam etiamsi instrumentaliter, nec creatura ad educandum nec quodlibet ad quodlibet.
Conclusiones physicae, de proprietatibus corporis naturalis.
I. Implicainfinitum Categorematicum creatum. Implicate pariter creatura perfectissima vel imperfectissima infinitum syncategorematicum datur.
II. Quantitas est radix impenetrationis, destinguitur realiter a materia et forma substantiali.
III. Quantum continnum componitur ex nmris indivisibilibus mathematice.
IV. Locus intrinsecus seu ubicatio, per quam res affigitur determinato loco, est curitas modalis distincta a loco et locato.
V. Plura corpora possunt divinitu penetrari.
VI. Replicatio corporum tam definitiva quam circumscriptiva quam mixtio est supernaturaliter possibils imo et ipsa ubicatio est replicabilis.
VII. Vacuum supernlr dari potest. Motus localis gravium at levium nlr posset dari in vacuo et esset succesivus.
VIII. Tempus intrinsecum seu duratio per quam res affigitur certo tempore extrinseco est modus distinctu a re et tempore extrinseco.
IX. Potest alio qua esse nunquam tamen et nusquam esse.
X. Implicate alioqua duratio imminens et creatura essentialr indestruibilis.
XI. Nihil creatum potuit esse ab aeterno categorematice.
Publice in academia mosquensi S. S. M. domino Simeone Jarmirkowskio summato Philosophiae M. A. Bidello assistente R. P. Theophylacto Phiae ibidem professore scholarumque Praefecto (defenduntur?).
The Russian translation of these provisions was published by the late V.I. Lestvitsyn, according to the list of his library, in Yarosl. diocesan Ved. 1881 under the title: “Praise by a philosopher, composed by the blessed memory of the Most Reverend. Demetrius Metropolitan of Yaroslavl and Rostov." The considerations of the venerable provincial researcher, who did not know that this was a translation, must, of course, be abandoned. We are printing a translation based on the 1791 manuscript of the Spasoyakovlevsky Monastery No. 355, fol. 315 – 317 vol., checking with the printed one. We place the excess in what is printed in parentheses.
“It is clear to the great lord in God, the most illustrious Cyrus Dimitri Savich, by the grace of God, the Orthodox Metropolitan of Rostov and Yaroslavl, the gracious father, patron and most special benefactor.
(Your glory exceeds the heavens, for you are like the sun, for the abundance of your wisdom enlightens the entire universe, and makes the celestial joyful).
Quickly approaching the end of the two-year course, wisdom, ahead of the imperfect of your God-thought eloquence, rattles at the door, and to this day, briefly from the school, through the church of your virtues, perfect things will happen in the world, even though the perfect thing sometimes does not want to see the light. Even if he does not receive perfection from the fulfillment of your shrine, in the fruitful perception itself something not fruitful will appear, if your sun-like vision is not satisfied with the presence.
Otherwise (as Tulleush speaks about verbs in the first book) general wisdom, divided into three parts into natural difficulty, into the wisdom of discourse (and) into life and morals, never our wisdom (without this part, even life and morals looks at what is being narrated), perfect in all numbers, unless the student resorts to your thought of God and the lives of the saints, arranged into four books in the image of the holy four-part gospel, and your moralizing, golden-woven words will be accomplished; which moral and most perfect philosophy, more than your moral teaching in the books of the deeds of the saints and in the churches, which came from the lips, you must desire - which is the most divine monastic one, which you invented in the silence of the hermits; which is this most holy book-making, which you depicted in the lives of the bishops and patriarchs, whom the Lord placed over your house, - which is this most skillful citizenship, which you proposed in the great Constantine, Vladimer, Boris, Gleb, Demetrius and other Orthodox kings?
You have proposed and are offering a moralizing testimony that is only better than the Stagirite, since deeds can do more than words, butts can do more than commandments, life can do more than teaching, to Claudian in verse: human testaments cannot bow down to the mind like the life of a steward. To this end, you suggested not exactly on a sheet of paper, but on you yourself, who you have depicted in your life, even with a pen, you depicted deeds on you, so that you can equally learn in the holy teaching and morals, honor them on the sheet, and whoever sees in you, not without surprise, with this one difference, as it is also more extensive on charter, abbreviated in the person characteristic of expressing. The sky thanks you, as you depicted the nature of the sun, you flowed through it in the pious zodias and with a reasonable wing, and even more so, you flew by, and in it you enlightened the stars (heavenly inhabitants, I say) already shining in the eternal existence with your vagina. The Orthodox land gives thanks, for you have plucked away the treasure hidden in it for so many years from the darkness of ignorance.
You have sprouted the new year of the new Titan as a holy chronicler, his days are not counted through the flow of planets, but through yours, and his hours are counted not through the degrees of ecliptic, but through your insects and pneumatic ones. Our uneloquent wisdom brings much thanksgiving, as you offered him the wisdom of St. Justin the philosopher, the holy (God's) Virgin Catherine, and other heavenly citizens to complete the wise life. I want to imitate (this) with one and the same strength, so that I may complete what is imperfect with the touch of your holy hand. You yourself may have lived the years of all the saints of God, you have numbered their lives and years, and with the same, after a long time, a crown has been compared - a reward worthy of labor, which those who have received.”
Further in the manuscript there is a speech, presumably, by the same Pribilovich, probably also spoken in Latin.
“Philosophy, which tends to give names according to dignity, can call you a treasure of virtues, Your Eminence, Bishop: who doesn’t see you enriched with many virtues? Who does not see good things brightening up? Who is not clear about the wealth of your most good works, both in the instructive word, and in the writings of the saints, father, and in the image of your humility, of patience, of goodness, of piety, of the diligent pursuit of the glory of God, not only in the hearts of Russia, but also in all Christians, putting the fullness of all things (prudence), the basis of virtues, all things purity, the adornment of the soul, all-continence, spiritual dew, all-love for one's neighbor, perfection of truth, all-all love for God, the crown of piety. If you had not been greatly enriched with these virtues, you would not have been able to sow them.
Who can give without giving, who can enlighten this light, who can warm a cold one, who can make a bad one white, who can enrich a wretched one, who can protect a weak one, who can speak without words, who can act without words, but whoever has light, you can enlighten, whoever has warmth, you can warm him, whoever is rich, you can enrich him. Sitsa, your Eminence, since you have all the virtues in the human heart, there is an undoubted sign that you are greatly enriched by them! Because, Your Eminence, the fulfillment of prudence said to the rich man: “Isn’t it appropriate for you to be praised in every possible way in virtues?”, speaking with the organ of theology: “Not I, but the grace of God is with me: for the same you do not demand worldly glory.” May we have this image of humility in many Christians. Otherwise, who says that a lamp is lit in secret? Doesn’t everyone agree that praise is fitting for virtue, and now it is fitting that even if you are worthy of great praise, accept the offering of small praise, so that you may be great in eternal glory (and you will have eternal glory).
There is a printed picture of such an image in Rostov, which was created and presented to His Eminence Metropolitan Dimitri during his lifetime from Moscow teachers. This same day, in honor of his memory, was enshrined in the year 1755, and the holy throne in Rostov was now most humbly presented to God to the governor of the Most Holy Governing Synod, member of the Great Master, His Eminence Arseny, Metropolitan of Rostov and Yaroslavl.”
Conclusions similar to the above were presented to the rector of the Kyiv Academy Kolachinsky (1697–1702) on behalf of the Spudeans themselves (Kiev Starina 1880. III, with photograph). In the Imperial Public Library, in Hall XV, similar conclusions of 1691 are preserved, presented to Tsars John and Peter by the steward John Obedovsky, Mazepa’s nephew, on behalf of theologians and theologians (sic) of the Kyiv Academy.
As for Pribilovich himself, our information about him is very brief. A native of Yaroslavl-Polish, he arrived in Kyiv in 1692, studied at the Kyiv Academy, took monastic vows around 1700, and the next year went to Moscow, where he was a teacher for about four years; in 1706, in the rank of hierodeacon, he was made prefect of the Moscow Academy and teacher of logic. In 1708 he was ordained a hieromonk by Demetrius of Rostov, to whom, probably on this occasion, he presented his conclusions. In 1710 he was summoned to St. Petersburg and made a cathedral hieromonk of the Alexander Nevsky Lavra. Going to St. Petersburg. together with Theophylact Lopatinsky, he visited Metropolitan Job of Novgorod, who wrote to St. Petersburg on this occasion. To Y. N. Rimsky-Korsakov: “Professor Mr. Stefan was with us and was released with due honor. Be kind enough to call him. Man is wise, and he calls himself a theologian more than anyone else. As soon as I hear it, I understand very well what the theologians who appear in the Kyiv new Athenian schools are” (Strannik 1861, I, p. 90).
Theodosius Yanovsky, according to Feofan Prokopovich, “handed the correction of the prologues to S. Pribilovich against my hope,” but the correction turned out to be incorrect. The manuscript of annotations on the prologues with a perspective to them is in the archives of the Holy Synod. Judging by the prospect, says Chistovich, one could definitely not expect anything useful from him for the Orthodox Church (Chistovich, Feofan Pr. and his time 214). In 1717, Feofan wrote to Y. Markovich: “Please, write to me about Stefan Pribylovich, where is he and what’s wrong with him? for I was previously informed that he was accused of the heresy falsely attributed to him by Shidlovsky, if this is true” (Kiev Starina, 1882, VI, 504). From his works, in addition to annotations, the following are known: 1) Copied on the book of Papezhskaya in 1720, Khodykevich (Run. St. Petersburg. Spiritual Academician). 2) Answers to questions about fortune, about predestination, about providence (Ruk. Rumyants.). 3) The path to the kingdom of God (the same) 4.) Speculum reritatem scientiarum repraesentans seu summulae logicales 1708 (Run. Moscow Academician). 5) Tractatus physicus in octo libros physicorum Aristotelis (ibid.). (Cf. Pekarsky Science and Literature II, 285. Filaret, Review, III ed. p. 281. Smirnova, History of the Moscow Academy, 158. Readings of the Society of History and Antiquities of the Russian Federation. M. 1888, 1st, article by N. Ya. Tokarev.)
V. Inventory of property left after Metropolitan Demetrius
“After the blessed memory of the Right Reverend Demetrius, Metropolitan of Rostov and Yaroslavl, the bishop’s cell appeared:
The damask mandia is glazed and light azure, with velvet covers, the circle of the covers is lined with silver braiding, and is covered with green damask.
The cassock is covered in green, lined with green calico.
The cassock is dark-drop damask, lined with aspen taffeta.
Black damask cassock, kufter, lined with two-faced roads.
Three down jackets, including one with a striped leather pillowcase, and two covered with Chinese brown house weed.
The blanket is a warm fox backbone, covered with striped brocade (taken for a while for the sake of the jelly on the road).
The blanket is cold, woven, lined with red calico, quilted on paper.
Two down pillows, Chinese weed pillowcases.
A mug with a face, gilded for both faces, - pound 90 gold.
A cup with a roof, gilded on both sides, - pound 15 gold.
A cross with a gold chain, with relics, - in the middle and on the sides of the stone there are yakhonts, emeralds and lalas - the salary of the Great Sovereign, the blessed Tsarevich and Grand Duke Alexei Petrovich of all Russia.
Gold cross and chain with stone.
Panagia with a gilded silver skull, with relics; The circle of the panagia is lined with large pearls and various stones.
Smooth golden cross; he has an image of the cross drawn on him in black, and he has a silver skull.
Small silver cross with gilded enamel.
Copper, tin and other things (official):
The copper ark is gilded; it contains the relics of saints.
Blessing cross - silver frame, basmen.
Carved table cross; a mountain is carved underneath it.
Two glepos (globus), heavenly and earthly, in carpentry machines.”
Below is an inventory of government property, which was not included in the official report to the Monastic Order.
“A lemon taffeta mantle,” green satin tablets, “lined with daragas.
Three green satin mittens, including some warm ones, with white underwear.
The fur coat is green satin, with a sable lamellar underside.
The fur coat is damask cherry, the underside is arctic fox white.
Baberek cassock made of nails, white underside.
A satin sugar coat with a white lining underneath is shabby.
The cassock is damask, glazed and lamellar.
Baberek's fur coat is nail-colored, with fox-colored underwear.
The caftan is cherry satin, lined with aspen lining.
The caftan is satin, lined with lemon wrap.
The Baberek black caftan is lined with dark lemon lining.
The damask caftan, scaly, dark clove, lined with kindling, is dilapidated.
4 damask down pillows.
3 velvet kamilavkas, including one warm one.
The curtain is made of taffeta, lined with dye.
7 cloth curtains, including two red ones.
20 copper candlesticks and 1 crystal.”
Painting of cell books. 1567 1)
Of blessed memory of the reposed Dimitri, Metropolitan of Rostov and Yaroslavl, the year of the Lord 1709:
Acta Sanctorum, books 18: March, volume 1; March volume 2; March, volume 3; April, volume 1; April, volume 2; April, volume 3; May, volume 1; May, volume 2; May, volume 3; May, volume 4; May, volume 5; May, volume 6; May, volume 7; Januaria, volume 1; Januaria, volume 2; February, volume 1; February, volume 2; February, volume 3. Surya, books 7: volumes 1, 2, 3, 4, 5, 6 and 7; these books of Pechersk. Mlodzianowski books 4: Mlodzianowski volume 1, 2, 3 and 4. Corneleus books 10: Corneleus a Lyapide in 12 prophetas menores; in Ecleset Cantica canticorum et librum Sapientie; John 4 Gospels; in provebia Salomopis; in Eules., qui eats Sirach; in 4 prophetas majores; in Iosve, Judicum et librum Regum; in Pentatehum; in Acta apostolorum et Epistolyas, Cantika et Apocalypse; in Epistolyas divi Pavli. Commentarius in librum Iosue, Judicum et Regum. Commentaria in Psalmos Davidikos. Commentary on Psalmos. Antonius Agellus in Psalmos. Georgius Gesnerus in Psalmos, volume 1 and 2. Drexel book 1 and 2, volume 1, 2, 3 and 4. History of Byzantine. Suplicia Severi Historia sacra (libellus Parvulus albus). Synopsis historiarum. Compendium historie universalis ab Augusto Johanno Leti.
Johannis Cluvery Enitome historiarum. Rationalium temporum Petavia Aurelianensis. Theatrum historicum Stratemanni. Iohannis Henrizi Alstedii thesaurus chronology (Eminence of Ryazan). Scriptores ekklesiastici. Synopsis of history universalis Friederici. Historia Georgiy Gornii. Flosculi historiarum. Vetis historica. Justinus Historicus. Elogia in sakram historiam. Epitome historiarum of Horace Turselini. Sleydanus de 4 summis imperias. Historia passionis Christi (in albo libello). Historie eklesiastice (Pecherskaya). Chronicon sacrum a mundo condito. Historia vite et mortis (parvulus libellus albus). Euchologion Greek. Nicephorus Pechersky. Josephus Judeus. Augustinus Vincentius. Norma evangelica in sanctorum gestis. Rochne dzieje koscielne. Opus chronographicum. Plyatina Boxgornia historia. Sancti Cirilli arutva (?). Thomas Aquinas. Petri Ravanelli library of Savra. R. R. De Beza book 1, volume 1 and 2. The same as the creator, book 2, volume 3 and 4. Mendoza book 1, volume 1–2. Mendoza book 2, volume 3. Manual. Desiderosus. Garanza. Thomas Aquinas in Apocalypse. Suplementum chronicarum. Johannis Navkleri chronograph.
Mellificium theologicum. Theology a. D. Isaac Vanderburg. Horologium principum. Clericus sive monachus vetus. Sleidanus cum ceteris. Strikovsky. Gvagnin. Bielsky. Basilius Magnus. Divi Gularii bishop opera. Becanus. Polyantea. Chronology Johannis Bozii. Onomasticon. Nomenclator biblicus per alphabetum. Vite sanctorum patrum (Pecherskaya). Adrichomius. The beast is eating butts. Boter. Bieber de Eucharistia. Hieronymus Natalis. Catechism de fide Canisius societatis Jesu. Becanus parvus. Gigiasticon sev vera ratio. Instruction sacerdotum Antonii. Pheologia pastoralis. Compendium of Theological Christians. Grave jugum super peccatum. Theatrum politicum. Montiancenus de Eucharistia. Thesis fundamentalis fidei. Liber de fide. Justinus. Ioannes Bonaventura, libellus parvulus. Thesaurus indeficiens, parvulus libellus. Antilogie sev contradictiones, parvulus. Alphabetum. Martyrology. Libellus ars concordandi. Novum theatrum. Theology of Christiana. Collectanee variorum operum. Apocalypse is dead. Sanctus Onophrius. Confessio fidei Lutheran. Epitaphium in obitum Gherardi Mercatoris. Theodorus Balsamon.
Delineationes sive tabule tocius orbis. Anthos chronologikos. Rudimenta lingua greece. Vite sanctorum latin, libellus parvulus. Psalterium grekum kum latino. Psalterium latinum cum polonino. Conrad Lutheranus. Carmen de Passione Christi. Franciscus Tolietus. Peregrinatska albo pelgrimovannya. Nova myara. V. Ioannis Damastseni opera omni et Ioannis Kassiani. Opus chronologicum universale. Stephanie Fabrizia conciones in Psalmos. Proloquia domestica. Baronies tomus 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11 and 12th (in 6 books). Curtius. Swiętych bellies. Belly Swiętych Kziędza Skargy. Baronius (Pechersk Monastery). Kazannya dvoyake niedzelne, Rykhlovskago. Pamiets about the values of rabbit Vladislav. Three queens about the rabbit's praises. Belly Swiętych mała księsska (Pecherskaya). Bucellini pars second. Chronicle of Karionis. Belly Przenaychwalebnieyszey P. Mariey. The foundation of Galatovsky. Testimonies about sumnienyu. Old Kosciol. Another old Kosciol. Surrounded Jew. The new thing is different. Notations 1st and 2nd. Gisel's faith is true. Nova myara third. Kamien. Pitannya rozhne z pisma svientego. Encyclopedia volumes 1, 2, 3, and 4, in two books. Ludovicus Dominicanus de Christiana Vita. Notata per alphabetum. Bible in Greek and Latin and German.
Russian Chrysostom on the Acts of the Apostles. Bishop's service book (written). Psalter of the Right Reverend Lazar Baranovich. Lvov Book of Hours. Various things uncorrected. Chrysostom on the priesthood and the Vilna Cathedral. Messiah. The sky is new. Sign up for Hypatia, Florensky Cathedral. Petition Savvatieva. Miracles of St. Nicholas. Maxim Grek. Chrysostom to Theodore, who fell away. Testimony of King Basil of Greece. The teachings of the priests and other things together. Saint Gregory the Besedovnik. Interpretation of the Apocalypse, St. Andrey. Limonar and Paterik Skitsky. Collection of various things. Passionate Gospel (Pechersk. Given to the cathedral church, because it is not in the cathedral). Chrysostom Russian on Paul's Epistles. Months and summers, patriarchs and metropolitans. Epistolary and monument. Zbiten. Nomocanon. Debate between the Likhudievs and the Jesuits. Climacus. Chronicler, copied from Pechersk. Crown of faith. The font is soulful. Ignatius and Joseph as schismatics. Ovidiusz. Chronograph, translated from Greek, large. Diopter. Andrey the holy fool. The other Andrey is the holy fool. Uncorrected things are different. Moscow Psalter.
Reverend Simeon is a new theologian. The Kyiv Book of Hours is large. Menaea is one three-month old. Menaea is another three-month old. Menaea third three months. Menaea fourth three months. The Psalter and the Gospel and the Apostle together. Book of Lives of Saints, Decemvriy, Ianuariy, February. Another Lives of the Saints - March, April, May. Third, June, July, August. Large chronograph (from Ilarius Treasurer). The fleece is irrigated. Palinodia. Florensky Cathedral. Rod. Mirror of the nameless creator on the schismatics. Another, a collection of various things. About faith, a certain Vasily. About the Antichrist. Primer and commandments. The doctrine of the meetings of the holy faith. The Passion of Christ, written book. The book is the verb History of the Gospel. Russian Chronicle and collection of various things. Tonsured. Trifoloy Lvovsky. Triodion colored. Lenten Triodion. Alphabetical patericon. Chronicle. Another Chronicle. Scythean history. Climacus of Philotheus, Bishop of Siberia. Spiritual alphabet, Pyramis, Apology. Job, Psalms, Ecclesiastes, Song of Songs. About transubstantiation, and the chronograph, and so on. Knapeusch. Another Knapeusch. Alwar. Alvar is different. Alvar the third. Alvar is the fourth.
Grammar 1 Greek Laskareva. Grammar is different Greek Lviv. Grammar of Greco-Sklyavonica. And other Greek Grammar. Lexicon Slavic-Greco-Latin. The vocabulary is different Slavic, Greek and Roman. Lexicon third Greco-Latinum. Lexicon Slavonic. Lexicon in Greco-Latinum. Lexicon is different Latino-Sklyavonicum. Kalepin. Concordance. Bible Polish. Zhivoti (Pecherskaya). Nomenclator. Pravdziva Vera Gizeleva (Dimitriev's book). Lament. Compendium historiarum (Kiev St. Nicholas Monastery). Life of the Blessed Virgin Mary, Polish. Liber "Job" written. Polish calendar. Nographicum. R. Lidatii de Beza, libri tres: tomus 1st, tomus 2nd, tomus 3rd. Sanctus Gregorius Naziasenus, tomus secundus. S. Gregory of Nazianzus. Kurciusz another, Alexandra o dzieiach. Psalter and month book. Oktoekh Pechersky small. Psalter interpreted, written, Mogilovskaya, Abbot Siliverst Trotsevich, chanted. Zsigmunt of the Polish king. Chronicler in notebooks, bishop's works, three thousand six hundred years. Joseph Volotsky. The search for schismatics, three parts.
The lives of the saints, which are not included in the Four Menaah, are in tetrats, copied out in white, with the intention that they should be included and printed in the Four Menaah in their proper places.
(Moskvityanin 1855, November No. 21 and 22 and Yaroslavl province. Ved. 1855 No. 21–25, published by Fr. I. Troitsky).
VI. A gloriously victorious crown. Comedy on Dimitri's Day
To the good hero of Christ, the holy great martyr Dmitry, on the day of his glorious feast, solemnity from the humble, that name-bearer, the Most Reverend Dmitry, Metropolitan of Rostov and Yaroslavl, students of grammar, students of infants in poetry from twelve colors
in the God-saved city of Rostov, summer from the Nativity of Christ 1704.
Idolatry boasts of its power and polytheism, remembering gods and goddesses, and so on. The hedgehog Orthodoxy who hears it is great (?) and conquers it countless times.
announces the real thing, begs the listeners for diligent attention.
Maximian boasts about his strength, asks the nobles what will happen in the future, about my kingdom; the nobles advise calling a priest; calling him, he sends him to the idols to bow down from the sacrifice; The priest went on praying to the idols, as Maximian had commanded him, but the idols did not exactly tell Maximian joy, but also (not) broadcast to themselves, saying: that we will be crushed, and Maximian will be convicted, having increased in Orthodoxy; Maximian is sad about this; he commands his gods to be destroyed and others to be sculpted; he begged the priest and the nobles to forgive them; on the advice of the nobles, he calls for war and sends Christians to kill, so that the Orthodox faith does not increase.
Dimitri's zeal is pained by the persecution of Christianity, he goes to a secret place to venerate the true God in holy icons.
Maximian, on the advice of the nobles, honestly invites Demetrius to Thessaloniki for the voivodship and, taking off his royal gold-plated belt, puts on the nan and hands over the ruler's staff, and also, rising from his place, places the unwilling Dimitri in the voivodeship's place, for I do not want to bow to an idol.
Demetrius, in his seat of power, doubts whether it is better to fear the king of earth or of heaven. The Holy Spirit instructed the Heavenly King to cleave in spirit. The Thessalonians also came to him with gifts, greeting him with a lot of honor, but he left all the verbs, began to teach the Orthodox faith and taught icon veneration and brought holy icons.
The Orthodox Faith praises those who spread and call (through the voice) Hope and Love: go to Demetrius.
Demetrius, present to Faith, Hope and Love, gives his property to his faithful servant Lupius and distributes it to the poor, and feeds them.
Demetrius, rejoicing at how the name of God is faithfully glorified among Christians, also announces to him the coming of Maximian, and he duly welcomes it, but the king knew from his words (that he is?) a Christian, calls for a priest, and will turn him to an idol. Demetrius, neither by argument, nor by caresses, nor by rebuke, is defeated and deprived of honor and is sent to prison.
Maximian is furious, sick about the corruption of Demetrius, and elects Innago as a governor. Having chosen to rejoice, he orders the idolater Leah to fraternize with the Christians, and kills many of them.
Demetrius, in rivets, rejoices in the Lord, standing on the head of the scorpion courageously and saying: my heart is ready, O God! Nestor comes to him, heartbroken over the Christians being killed, and Demetrius, in the name of the Lord, confirms how to destroy Leah and lets him go.
It is bequeathed to Maximian, as a certain Christian Nestor is elected, intending to destroy Leah. Whoever the call of Leah wins, he overthrows him and out of Maximian’s anger he is bound and sent to be flogged; Maximian, who came into being through Demetrius, commands, on the advice of the new governor, that Demetrius will be gored with spears.
Not ranting, but clearly visible, in it Saint Nestor, who defeated Leah’s head, is killed with a sword, the saint is pierced by a spear, and the holy soul of God, in whom faith is placed, is entrusted.
He praises Maximian’s vanity, as if all the sunflowers of Maximian tremble about his torment, especially about the murder of Christians, in them he remembers the Holy Great Martyr Demetrius, his Glory is clothed with Vanity, and with his spear the Saint is pierced and killed; He magnifies the good-winner of Christ along with those chosen by God in heaven and on earth.
He thanks the listener for his diligent attention, and wishes forgiveness for any mistakes he made.
Comedy for St. Dimitri's Day.
Those who live sweetly in the world want to be nobility, // By polytheism I mainly command them to be named; // In all the sunflowers I am glorified, // My gods have become multiplied, // I boast about Cronos, and Zeus and Phoebus, // I honestly think about Ares and Hermia, // Good ausilipius, (Good to all the mithia?) Erot, the glorious Dionysus, // Heraclius, and Apollo manifest to the whole world. // These polytheists glorify me, // Which the goddesses often imitate. // Ira and Artemis together Persephone, // Athena, Imarmena with them, Pomona, // Fertile Ceres, Flora giving flowers, // Magnified in the world by many meadows, // They surround my crowned head // And the message is sent to mortal glory.
In the name of the Father and the Son and the Holy Spirit // Almighty God, in the One Trinity, I conjure you: // Stop deceiving the nations, // Disappear with your gods in eternal years. // You wish to know the power of my God, // Behold your honor for the gods // By stepping on mine I crush your feet.
(M.) By the power of Christ God, alas (am) abused.
(P.) (And) God has been trampled upon by his own people to hell.
(M.) Bozi many, help me today, // Do not destroy your honor, mine!
(P.) (And) the steps of the pious are trampled under foot, // Into eternal hell they are desecrated for their cunning.
(M.) (K)to be great as I am?
(P.) (H)God is great like our God! // Heaven is the Son of God // And the Holy Spirit works wonders.
(In) Thessalonica, the flock before Christ // Magnanimous, this is the shepherd of the fence // Holy Demetrius, glorious governor, // About the salvation of the human people // Worried, scolds the godless gods, // Glorifies the true God of Christ. // Taught from the loins of the mother to know this, // To be pierced with a copy for Christ, // Bearing the likeness of the pierced Christ, // Suffering like Christ from evil-believers. // Maximian’s idols are unclean, // The soul of Christ suffers immortal death. // This likeness will appear here now, // Let hearing be brought to those who hear, // Especially since we know the name, // We wish for his blessing hands.
(In) of course, as the gods entrusted this scepter to me, // Those who are found (in) the power of my many, // They crowned me with their golden crown, // And I sow honestly clothed with purple, // By those I am planted in this glorious place, // Blessed by the countless gods, // By the diligence, the desire of Diocletian // By bozeh it will be given, but the message is the world of Maximian.
(In)truly the whole world knows that that honor is glorious, // that which was given to you will endure forever.
(B)ozy, who have chosen you in this power, // They tell us that we will always honor you, // We should honor you truly, // May you live many years of joy beyond measure.
Kindly, your word is true, // My heart is ready not to forget you: // It will be observed by deeds that words are spoken, // Be ready to be open about my life.
There are no seers, what will you do later, // Let them say to God that people cannot. // Order to call the priest, and ask them, // And proclaim your well-being.
(D) you verb; boy, give me a priest soon, // Yes, he will be in my yard without dreaming (dreaming)! //
I listened to your words: // Soon the priestly life will be ready!
(N)e imatli sit down our priest now, here we are called, // if everyone is bitten (?) soon there will be burning.
(V)elii Maximian, my heart is ready, // The Imam will do the deed that your word wants.
(P) I greet you, glorious priest of the gods, // We have been friends for a long time! // Come to my God for sacrifices, pray, // What will be in my power, make sure of everyone, // Do not stand up where there is abuse or other gods, // May the multitude of my gods not be abused.
(And) I will make sacrifices with all my soul // And earnestly pray for your future ones.
So, nobles, be careful!
Glorious are the Maximians, as long as the soul is in the body // I will be mine, I will care about your business, // By night and day I will care about my honor, // I will not give up a chapter for the hedgehogs.
Our lord, I am your subject, // We keep your gods, you will not be trampled upon! // To this our right hand will attach itself, // For the honor of your (in) vagina the sword will not hold, // We will shake the earth, and if anyone rises, // He will dishonestly cease his strength on you.
Maximians, I bow my head to you, // Don’t be angry with me, I lay you at your attention. // We bowed to our God for a long time, // I assured them of your desire, // But they, listening to us, groan immensely, // They also proclaim their own joy to us. // Rekosha: someone else God will appear among us, // His name will be glorified in the sunflower, // One God of the new Trinity will be glorified before all, // By Him the whole world was created and will be visible here. // Many Christians pray to this God, // They call us all: unfaithful, filthy.
How much power do our gods have within themselves, // Why do they care about themselves and us? // Our sacrifices and honor from us are in vain for them. // Hitherto it was not leading, buh. // Order to destroy them, and izaya (erect) others, // May they tell us the best news, // Consign them to water and fire, but I don’t know them. // I don’t remember anyone’s name.
I pray, Maximians, be patient with them for a while, // Have mercy on them, then you will pass the burden of sorrow, // Let them still think, not to eat otherwise, // With those broadcasts, sadness will be deposited in (s)yak.
They brought exactly that god to beat him, // He who, out of ignorance, dared to say that. // Weigh because they have more than one strength, // One has his own strength, the other creates something else.
Stop giving advice; may everyone be safe: // If we are annoyed by this, about whom will we be brave?
What shall we do, let us remain honest, // I pray, I command, give advice that is not flattering?
Order the Christians to be beaten head and shoulders, // And thus keep your glory eternal! // With spears, with sword, with fire or other torments, // May they be given through your mighty commanders (into) your hands.
(D)obre deytezh, retreat from these thoughts, // I will think about whether it is good, and you will judge.
Our favorite Maximian // From your gods from hell it was sent to you...
(According to the list of the library of A. A. Titov, kindly provided by him in a copy... The program was published in his book: New data about St. Demetrius of Rostov, M. 1881. pp. 14–21. We allowed ourselves to correct minor errors, for example, Pereophanes v. Persephone, etc. due to the extreme illiteracy of the manuscript).
The grace of God brings a person to the throne and sits on it. The Creator bequeaths to Man that it is not possible from the tree to understand good and evil. The man thanks God. Phenomenon 2. The devil’s flattery lures a person with an apple, but he listens to her advice. A person forbids this and, under the compulsion of the pride of life (zhinka?), deigns to accept an apple from delusion and eats it, in which all evil sees the apple like in a mirror. Phenomenon 3. Sinful malice comes on a fierce serpent, God's grace drives it away, it turns the throne around and exposes Man. At the same time, the Wrath of God punishes him to the end with the dead. Phenomenon 4. Death, terrible and cruel to the sinner, with other subsequent Deaths, having accepted the newly mortal Man into its combination, giving him a mortal instrument, indicates him in a vain way: others give honor to Death, while depicting the fallen man to the vanity that belongs to them. Action 2. Phenomenon 1. Goliath, in the image of the devils preparing instruments of torment, is arranged to humiliate the Israelites in the lands of Israel. Phenomenon 2.
Saul, the king of Judah, organizes his army against the Philistines, strengthening them with the hope of God and remembering them until the mercy of God, peace, purity and prayer, and prays that the Lord will deliver them from foreigners. Phenomenon 3. The youth David, in the image of Christ the Savior, now in his infancy, is invented among the Israelites, who, having killed Goliath with a stone, and cut off his head with a sword, Saul takes down. Saul thanks God for this victory. Act 3. Phenomenon 1. Lightning strikes the devils who forge and prepare instruments of torment for sins. Phenomenon 2. The soulless image (Memnon?) in the image of mortal man is greeted by the ascending elephant, which also signifies Christ, the eternal elephant, who has now passed into the light. Phenomenon 3. Human sadness, in a vague singing, laments its fall, even the Love of God amuses, but the sickness from its heart bursts forth into the manger, in which the doctor lay down - the eternal elephant, he believes. At the same time, fire comes from the heart of Christ and sets the human heart on fire. Phenomenon 4. The human face shows God's love for itself, enlightened hearts are laid at the manger.
Man is again on the first throne, thanks to God: he is called to eat into the first possession. Epilogue.
(Titov. New data about Saint Demetrius of Rostov, M. 1881, pp. 21–25). Book Shakhovsky conveys the content of the play: “The Repentant Sinner” somewhat differently. The scene depicts a deserted view. In the middle there are three beings: the sinner, the guardian angel and the demon. A sinner in white clothes hidden under black stripes on which all his sins are written. The speeches of the angel and the demon are complemented by two invisible choirs of their brethren. The choir of angels praises the mercy and goodness of God, and the sinner is ready to repent; but, lowering his eyes, he sees his clothes, is horrified by the abyss of sin and blasphemes; hell rejoices at new spoils. But the angels sing of the thief's forgiveness; this curbs the sinner’s despair, and he begins to pray with all his heart. As he repents, the stripes fall off one after another and, finally, white clothes are revealed, a symbol of innocence. But the struggle has tired the man, death is near; he dies, and his soul ascends to heaven with the singing of angels, while in hell desperate screams and gnashing of teeth are heard (Morozov. History of the Russian Theater vol. I, St. Petersburg 1889, p. 110).
This probably includes the passage we found in the manuscript of the works of St. Demetrius, in Moscow. Arch. M.I.D. No. 455 (423) l. 612. Ever-living God is not a parent, // The creator like all others did not give birth, // A soulless mother gave birth to me alive - // The earth without a husband became a mother and a virgin: // A virgin, not yet cultivated by anyone, // Mother, carrying me from herself for a long time. // ... // The baby and the husband appeared, // on the same day the age at which they were born, etc.
VIII. Council and judgment saying from unfaithful judges on Jesus of Nazareth, Savior of the world
Christ in the middle sits on a chair wearing a crown of thorns, his head and chest are tied to his hand, his cherry robe is like sponge, he bent down crying).
People (crying to Pilate): If you let this man go, bring him to Caesar, friend! Crucify, crucify! His blood be on us and on our children!
Pilate's wife (speech): Do not do any harm to this righteous man: for I suffered much in this night for his sake!
Clerk (writes a decree at the table among the Jews): We, Pontic Pilate, Hegemon of Jerusalem, under the mighty sole ruler Tiberius Caesar, whose most blessed command, may the Most High preserve, Jesus of Nazareth is presented at the judgment seat, who, like himself, preaches the Son of God and the people of the Jews from the most praiseworthy law and takes away, the temple of Solomon on the third day promises to recreate; Having seen and tested the hedgehog, crucify him to the cross and condemn him. Go, hold and crucify!
I judge. Simon the Leper (speech): To whom does this rebel owe the law, who is here with us in Israel?
II. Rehoboam. Because our laws are tired, let them be kept from us now!
III. Achaia. And it is not fitting for those who do not know the deed to be put to death, likewise this!
IV. Subat. The law does not punish the innocent by death; What has this man sinned against us?
V. Rozmofin. I am tired of the laws, if they are not kept from the people of Israel!
VI. Putifar (speech): The flatterer of the fatherland and the people confuses, then he deserves to be driven out of this city of Jerusalem!
VII. Rifal. The law rests on no one except the innocent; Whenever you confess your guilt, then let it be judged.
VIII. Simon from Arimothea (speech): Malice will truly be vile if no one in the whole city protects this innocent man!
I. Caiaphas bishops (speech): You neither know nor think that we have one man who will die for the people, and not the whole law perish.
II. Samekh. Let us do this, and let him not resist us; If he does not obey, he will be executed according to our word!
III. Mesa. If he is righteous, let us turn to him; If he is not righteous, we will marry him from us.
VI. Joram. Why should we not leave this man, who is a righteous being, to suffer death in vain?
VII. Rafinthos (speech): Whether he is righteous or unrighteous, both as if he is not obeying the law of the great, he must suffer!
VIII. Sarei. We will exterminate the rebel to the destruction of the fatherland of this born man.
IX. Nicodemus (speech): When does our law, without hearing or knowing guilt, condemn anyone to death?
X. Diarabius (speech): Even though people are flattered, this man is worthy of death!
XI. Yehir (speech): He will be righteous, or else he will die, for with his preaching he incites people to new things.
This is an imaginary work of St. Demetrius of Rostov (Op. V, 80) is printed here according to the Novgorod list. Soph. Libraries No. 1420 l. 512 vol., as the most complete. Gorsky's Description of the Synod. hands II, 3, p. 225 (handbook No. 257 and 291) this work is attributed to Simeon of Polotsk. This is probably a translation of the inscriptions of some foreign engraving, which along with it passed into Russian iconography. Already Macarius of Aleppo saw on the walls of the Kyiv Lavra a picturesque trial of Jesus Christ, and the judges had some inscriptions on their scrolls. I personally saw similar ones, similar in text to our image, on the wall in the Kalyazin Cathedral, in the collection of the book. Vyazemsky (oil painting) and S. T. Bolshakov (also). In Rovinsky, Rus. adv. cart., vol. II, p. 342, similar lubok and inscriptions to them are given (No. 882 - 839) - evidence of the strong spread of this monument in the 17th-18th centuries.
IX. Additional data to the biography of Karion Istomin 1568
Karion was born in the late 50s of the 17th century. Karion's father was a deacon in the monastery of the Most Holy Theotokos Dobrina, 1569 where Karion was born. Around 1660, his father died, leaving Karion at a young age. 1570 Around 1680, Karion took monastic vows and was a deacon for about 5 years (until 1685). In 1681, Karion wanted to quit monasticism and get married, but he was stopped by a message from the famous Kamenevich-Rvovsky. 1571 Karion’s brother was married to Sylvester Medvedev’s sister, as can be seen from the Shaklovity case and the clerk Ivan Istomin mentioned in it 1572 was the nephew of both Medvedev and Karion. Then, in 1681, by decree of the patriarch, he was released to Kyiv to study philosophical sciences. “And while in Kyiv, in the Brotherly Monastery, he was made a black priest by the Archbishop of Chernigov Lazar Baranovich and in 195 (1687) by decree of the patriarch he was in Moscow for a short time and again released by decree of V.G. for the philosophy of further education.” 1573 The case of sending Karion in 1685 together with Ignatius Korsakov to Smolensk to investigate the “structure of affairs” of Simeon, bishop. Smolensky, preserved in addition to Chudovskaya and in the Synodal Library. 1574
In 196 (1687) Dec. 25 books from the printing house to the inspector Karion, who taught oration as a house clerk, were given two rubles by the patriarch. 1575
In 1690, Karion, having studied philosophy in Kyiv, after submitting a petition to the governor M. G. Romodanovsky, was released to Moscow, where he arrived on July 19, saw the eyes of the Great Sovereigns, was at the hand and spoke an oration, and V. G. ordered him, Hieromonk Chudovsky, to give 5 arshins of black crimson cloth. 1576
On December 26, 199 (1690), Karion was given two rubles for teaching oration to the brownies of smaller villages. The same dacha in 205 (1694) 1577
Karion appears a little in the Shaklovity case. One must think that he found himself quite quickly at Trinity. 1578
In August 1696, there was a case about the vacation to Kyiv, on a pilgrimage, of the printing clerk, Hieromonk Karion Istomin, for the sake of spiritual matters and with books from Patriarch Adrian to the Right Reverend Metropolitan of Kyiv. On August 6, carts and a travel letter were given to Karion in response to his petition. 1579 There is other evidence about this trip. “In October 1696, the Patriarch sent through the editor of the Moscow printing house, Karion Istomin, a book printed in Moscow, translated from modern Greek, called a catechism, and wrote a letter to the hetman ... and the book was sent to your love from us with the editor of the printing house, Karion Istomin, also for the sake of worship and prayer in St. Go to the Kiev-Pechersk Lavra, welcome him on his journey there for the sake of our regularity.” Karion brought to Kyiv from his wisdom a great arcut primer or letter for teaching children the Slavic and Greek languages, expressing in it all Russian letters with human figures and faces. 1580
On one of the manuscripts of Patriarch Adrian: “Problemmata” we read the entry: give it (the manuscript) of the printing yard to the reference hieromonk Karion Istomin. 1581
In 1699, March 30th, Carion sent St. Dmitry life of Joseph Volotsky. 1582
In the same year, as a reference for the printing house, he translated from the “Belarusian” petition of the Kyiv residents to the students that the metropolitan did not have the metropolitan’s reference against them. 1583
In 1700, Karion wrote Domostroy in Persons, something like Citizenship of Good Morals, a textbook of good manners. 1584
Let us also note the draft letter (probably 1708–9) “To Dmitry of Rostov: His Eminence Metropolitan Dimitry, father in God of grace, is in the diocese of the city and in Rostov, and in Yaroslavl, teaching in the word, I ask for visits and prayers. And in the evening there is ill health, old age is well on its way...” 1585
In 1710, Karion wrote the following letter to Job, Metropolitan of Novgorod:
God-wise shepherd, most reverend master and my great benefactor Job, Metropolitan of Velikonovgorod and Velikolutsk, rejoice in the Lord God. May the Trinitarian God in the One Being and Divinity, ever glorified by all creation, preserve your bishopric in all the beauty of spiritual and physical goodness for many years and with all the entrusted flock of heavenly bliss for eternity. I earnestly thank you for your bishop’s mercy, as even now, with your blessing, you have deigned to visit me. I also thank you again and again, Hierarch of the Lord, that for the sake of your Lord’s petition, Mr. Jacob Nikitich Rimsko-Korsakov showed the intercession of the illustrious prince about a service man, my city of Kursk, a resident of good and honest people about Sergei Maximov, son Kamenev, 1586 that in the service business some guilt happened and his poor man was ordered to be dispersed to death and therefore Yakov Nikitich was ordered to release him; but I’ll ask you about this in the future too.
And about such your mercy, he Sergius wrote to his father Maxim Petrovich, and at the same time his father Sergiev Maxim Petrovich with joyful tears beat your forehead with joyful tears and knows how to thank you for such mercy and with his whole house asks for your mercy in the future on what occasions; Hello, sir, and with this letter he was with me... the blessings of the prayers of mercy and your help the bishop asks together with him, the hieromonk of the thin Karion Istomin beat. From Moscow αψ ι March 1587
In another manuscript of the same library No. 166, going back to 1747 and very close to ours, there are the following interesting dates: 1516 - In this summer, the Zaporozian Cossacks began to recover. 1553 – Book printing begins in Moscow. 1614 – The foundation of the Kiev Academy was laid.
Manuscript of the Imperial Archaeological Society No. 69, fol. 61. The article numbers are displayed only at the beginning (1, 2 and 3), but we placed them wherever the article began with a red line. What is in brackets is crossed out in the original.
The names of foreign books are written in the original in Russian letters.
I cite only what remained unknown to S. N. Brailovsky, with whom we accidentally coincided in this work. Articles by Mr. Brailovsky were published in Readings in General. Love. Spiritual Enlightenment of 1889, No. 4, 5 and 6. Additions to them in Addendum. to TV St. Fathers 1889, IV, p. 596 and Rus. Phil. Vestn. 1890, I, p. 603.
Pokrovsky Good Monastery, in the 10th century. from Likhvin, Kaluga diocese, although Karion himself calls below, in a letter to Job, “Kursk” as his city, probably after his mother.
“I was born at that monastery, and about 30 years ago or more his father died, and he, Karion, remained in his youth after his father; and how, at the age of 20, he took monastic vows in that Dobrin monastery; and was a clerk from the age of 5, and now 9 years old, by decree of the patriarch, he was sent to Kyiv. Interrogation speeches of Karion from September 7. 1690. M. Arch. Min. I. D. Little Russian Affairs, St. No. 83, No. 42.
About him, see Zabelina Materials for history. arch. and stat. Moscow I, 392 and Brailovsky, p. 358.
Moscow Arch. M.I.D. affairs malor., St. 83, No. 42. From other sources (from Mansvetov, Brailovsky) it is clear that Karion was in Moscow before 1687 - in 1683 and 1684.
Syn. collection unbound No. 286 l. 27–39.
Zabelin, Materials vol. I, p. 1043.
Moscow Arch. M.I.D. affairs malor., St. 83, no. 42.
Zabelin, pp. 1044 and 1047.
Hand. Ak. N. T. 84 l. 611 It is interesting, by the way, that in the Shaklovity case there is a reference to the chronicle of Karion’s letters. G. Brailovsky has not yet pointed out Berch’s article, with a photograph, about Karion’s primer (Severn. Arch. 1822, No. 11) and Sakharov’s manuscript, St. Petersburg, 1839, p. 27, No. 45 (probably the manuscript is now in the library of Count Uvarov), where the service to the wonderworker Donatus, written at the request of Nick, is named. Iv. Iakinfov in 1704, and letters from Karion to Varlaam, Metropolitan of Kyiv, Nikon, Abbot of Trinity, and Prince. B.I. Lykov. There are also services for Hypatius in 1705, etc. for Daniel in 1711, compiled at the request of Abbot Macarius and the elder, former clerk, Larion Borin. The list of Ecclesia was in the Bauze library, No. 75. The list (front) of the Akathist to the Mother of God, dedicated to Queen Praskovya, in hand. A.N. No. 141. Other works in hand. Obolensky (M.A.M.I.), and in Synodal No. 261 (221) l. 471 (probably Karion).
Moscow Arch. M.I.D. certificates are small. St. 99, no. 3.
Chronicle of Wieliczka III, 415–417. The second sending of the primer to Metropolitan Varlaam from Moscow was mentioned in July 1701. Hand. Ak. Sciences F. 84 l. 13. Probably written off at the same time: The Book of Love is a sign in an honest marriage, found in the Bible. Kievosoph. Cathedral No. 296 l. 351.
Stroev Library General East. and others Russian M. 1837 p. 57.
Hand. Typographs. bib. No. 472 l. 40.
Hand. Academician Sciences T. 84 p. 570–572.
Chronicle of the activities of Archaeol. comm. II, 126–132. According to the papers of I.P. Sakharov, this work dates back to 1720, which seems doubtful to me.
Chudovsk hands No. 98 (300) l. 287 rev.
Are they relatives of Kamenevich-Rvovsky?
The original is in the collection of the famous Yaroslavl collector I. A. Vakhrameev, who kindly allowed us to print this copy.