V. Жизнь св. Димитрия до 1700 года в санах игумена и архимандрита

Work on the Four Menaions - Charter of Adrian St. Dmitry - Church life in the Kyiv Metropolis - Leaving St. Dmitry Abbess for the convenience of working on the Chet-Minea - the Word of St. Demetrius on St. Day Trinity - The attitude of Patriarch Adrian to St. Dmitry - St. Dmitry - Archimandrite Yeletsky - Sermon on St. Day. Trinity - The saint's literary studies and the publication of the Chet-Minea. After the terrible incidents of 1689 (Moscow 1690), on October 1, Dimitri came home from Moscow. In 1690, in January, he tonsured the sick nun Angelina, and in April, on the Saturday of Bright Week, Porphyria, Martiniana and Clementia. 914 In addition to his religious duties, Demetrius, apparently, was most concerned with the work on the menaions. From the draft manuscript of the Mena for December, which fortunately has survived to this day, one can see how carefully and lovingly Demetrius treats his work. 915 For the most convenient writing of lives, Demetrius moved to a monastery near the church of St. Nikolai Krupitsky. But it was impossible to work without Makaryevsky menyas, being content with the collection of Suriya. They began to act from afar. On February 13, 1690, a letter was sent to Patriarch Joachim asking for permission to continue printing menias; With this letter, Elisha Zavadovsky, the executioner (preacher) of Kiev, arrived in Moscow on March 14. 916 He was also entrusted with the matter of the Uniate Bishop of Shumlyansky, whom Joachim at one time favored, convinced of his Orthodoxy. But on March 17, Joachim, as we saw, died. Zavadovsky beat the Great Sovereigns about the payment of salaries and explained that with him “letters were sent to the Holy Patriarch... and by the will of God the Patriarch was no more, and he does not dare give those letters to anyone.” 917 The letters were taken to the Little Russian order. From them they learned that “some” of the sheets indicated by the patriarch were being sent from the Lavra at his command and asking for blessings “from now on to print new months and those ready to sell and donate to churches.” At the same time, explanations for the errors were also sent. Jerome is called the saint of the Lenten Triodion in the service of Cheese Saturday at Matins 918, in the statutes of the ancient Vilnius and Lvov on July 15 and in the book of the Rod of L. 50 rev. The Immaculate Conception of the Mother of God is mentioned in the Rod of L. 5 rev. and in the sixth song of the Nativity of the Blessed Virgin Mary; “We are sending two sheets of theology to the schools about this competition for the conciliar definition, but even then there was no prohibition for us to speak and print like that; Now, without any contradiction, we obey and will not remember that, having changed both those sheets, choosing it more convenient for us to remain silent about that, and not test about that, captivating every mind.” 919 Of course, the matter of allowing further printing of menias was postponed for now, until the election of the patriarch. Meanwhile, the Kyiv Metropolitan Gideon Chetvertinsky felt bad. On March 21, at his request, Archimandrite of Kiev Varlaam Yasinsky wrote a spiritual will, which, by the way, was refused for forty-one hundred gold to the Baturinsky Monastery 920, and on April 6, 1690, on Sunday of the 5th week of Lent, the long-suffering metropolitan reposed. 921 At the cathedral election in Kyiv on July 1 and 2, Varlaam Yasinsky was elected metropolitan. We don’t know whether Demetrius was at the election, but his signature is not on the conciliar act. On July 31, Varlaam went to Moscow 922, where the newly elected Patriarch Adrian, who generally favored the Little Russians, solemnly dedicated him in the Church of the Assumption on August 31, 1690. 923 The only incident in the monastic life of St. Demetrius had a flight of locusts from south to north between August 6–15, which he recorded in his diary. 924 On October 28, the icon of the Rudensky Mother of God was transferred from Rudnya (near Lyubech, 60 versts from Chernigov) to Kyiv. 925 On October 31, the new Metropolitan Varlaam arrived in Baturin, and on November 1, he presented Dimitri with the “blessing letter” of Patriarch Adrian dated October 3, 1689 (Moscow 1690): “God himself is in the life-giving Trinity,” wrote the patriarch... “may your brother be rewarded... for your Godly labors in writing, correcting and publishing the book of the soul-helping lives of the saints for the first three months of Septemrius, Octovrius and Noemrius. May the same one continue to bless you... to work hard for the whole year and to correct other such books of the lives of the saints completely and depict them in the same type... in the Lavra... her former... archimandrite, and the current... Metropolitan of Kiev Varlaam... before our measure, your diligent and prudent diligence in that holy work is all the kindly praised... I exhort him archpastorship and the permission of the rector and brethren who follow him, we will not hesitate... We send our desired archpastoral blessing.” Demetrius responded to this letter on November 10, thanked the patriarch and asked to send the Makaryevsky menaia for December, January and February, which, although they were sent by Patriarch Joachim, “were soon taken from us, I was not able to read them in a short time and even take them away for the need.” 926 November 14, 1690 (Moscow 1691) Metropolitan Varlaam, leaving Baturin, solemnly entered Kyiv. On December 25, Theodosius Gugurevich, who was abbot in the Baturinsky monastery for five years, in Mikhailovsky for one year, in Bratsky for three, Maksakovsky for one year, and “those who suffered in troubles for one year,” died. 927 As a keepsake from him, Dimitri received the book Nomenclator Marianus Romae of 1649. 928 On January 6, 1691, monk Theophan, Dimitri’s tonsure, returned to the Baturin Monastery, “who left his monastery in 1684, walked around different lands, in Paris and Rome, studied philosophy and theology, and was in Bar.” 929 On January 13, Demetrius arranged, with the permission of Hetman Mazepa, the solemn transfer of part of the relics of the Great Martyr Barbara from Baturin, from the state chamber to his monastery and established the singing of a prayer service to St. every Tuesday. Varvara. Demetrius had already especially revered St. Varvara. This transfer was, as it were, the fulfillment of a prophetic vision, on August 10, 1685, when Demetrius in a dream regretted that the relics of the saint, “my patron,” lay in a wretched and dilapidated shrine. 930 As for the very particle of the relics, then from them, according to the saint, “explains before seven years the story written by a reliable man, Theodosius Safonovich, Abbot of Mikhailovsky,” the author of the known to us Exposition. In the story we read: “In the summer of R. X. 1651, the prince of Radivil with the Lithuanian army took the city of Kyiv at that time, at his request, two considerable parts from Persia and the edges of the relics of St. Barbara were given. From them, I kept one big finger for the wife of the holy princess Maria, the pious former, who was the daughter of the gift of Vlachia. Upon his repose, that part was given to Joseph of Tukala, Metropolitan of Kyiv, and brought to the Ukrainian city of Kanev; and according to it the Little Russian city was taken (to Batu) and to the monastery of St. Nicholas (Ba) Turinsky is found. (Another) smaller part, south of the above-mentioned, Prince Rad(ivil) was sent to Kyiv as a gift to the bishop of Vilna.” 931 Mazepa, who gave Metropolitan Varlaam Yasinsky a gift from the grain trade, 932 wanted to please the abbot of his residence, and with his universal document dated February 2, 1691, he gave 933 ? [omission in the text – p.243] In Dimitri's diary we again find marks of the days of death: on July 4, Peter, the deacon of Baturinsky, died, probably the one who went to Moscow in 1689, on June 23, Mitrofan of Kirilsky, who was named after Demetrius with the name of Moses, and on November 5, Dorotheus of Kirilsky, must have been a person close to Dimitri, who went to Moscow to Joachim with menaions in 1688 year. 934 In addition to mena, Dmitry worked on other side subjects that made the main work easier. We have reached us in draft copies: 1) the Elino-Roman calendar (explanation of the calendars, etc.). 2) From the chronicle of election, briefly about the beginning of the genealogy from Adam, about the Russian monarchy with tables of years, and catalogs of the Greek kings. 3) A catalog of bishops and patriarchs of the great holy Byzantine church, collected from Nikephoros Callistus Xanthopoulos, Constantine Armenopoulos, Philip of Cyprus and Meletius of Akhridon, to the Right Reverend Metropolitan of Kyiv Varlaam, who sent a special catalog from the Greek chronicles. 4) Catalog of Kyiv metropolitans with chronicles in brief, with references to the work of Jana Dubowicza, archimandryta Dermanskiego O ierarchiej cerkiewnej, chronicler, under the name of St. Nestor, Stryikovsky's Palinodia, Kossov's Polish patericon and Moscow chronograph. 935 While Demetrius, encouraged by signs of sympathy from both the patriarch, the hetman, and the metropolitan, prepared his works for publication, church life went on as usual. On March 1, 1691, Metropolitan Varlaam convened a local diocesan council in Kyiv to raise Orthodox influence on the people, monastic and white clergy. The most important decisions were made regarding clergy, metrics, transition from parish to parish, and the education of children of the clergy in the hope of the priesthood. 936 One must think that the decisions of this council, of course, did not pass without leaving an impact on the subsequent diocesan activities of St. Dimitri. Under the new patriarch, the Little Russian clergy generally became emboldened. Adrian's displeasure with the choice of Meletiy Vuyakhevich as Archimandrite of Pechersk, who, despite all the demands of the patriarch, never went to Moscow, citing weakness, did not last long (December 1690 - October 1691). 937 The teachers of the fraternal school were received graciously by him. 938 March 5, 1691 Varlaam sent a petition to the great sovereigns; in it he complained about the Bishop of Shumlyansky and his oppression of the Orthodox of the Polish crown, about the Kyiv townspeople, asked to notify the old man Lazar Baranovich, with whom he, in general, did not live on good terms, about the transfer of three archbishops from the jurisdiction of the Archbishop of Chernigov to the Metropolitan of Kyiv, also asked to add to the title of the Metropolitan of Kyiv and Galicia - “and all of Little Russia,” as was allowed to Sylvester Kossov by Patriarch Nikon (and taken away by P. Joachim), and to make the Zaikonospassky Monastery a metochion of the Kyiv bishops. 939 With this petition, Stefan Yavorsky, a philosophy teacher and treasurer of Pechersk, and Varlaam Kosovsky came to Moscow on March 28, 1691. 940 On the other hand, in Polish affairs, Varlaam involuntarily tried to present himself as independent from Moscow. In a message dated March 15, 1691, about the installation of Serapion of Polkhovsky, he writes: “by the will of the Polish kings and for the blessing and award of the most holy four-throne patriarchs, especially St. Patriarchs of Constantinople to the authorities of the Metropolitan of Kyiv, in obedience to the image of my antecessors, I entrust the archimandry in the Slutsk principality.” 941 Back on October 15, 1691, Dimitri built a new cell for writing the lives of the saints, on the 18th it was already consecrated, and on February 14, 1692, Dimitri left the abbot of Baturinsky “for the quiet writing of the lives of the saints,” and settled in his cell. 942 It was too noisy in Baturin at that time. In Kyiv, significant letters appeared about Mazepa’s intention to give Little Russia to Poland, the Metropolitan sent the abbess of the Frolovsky Monastery, a neighbor of Dimitriev’s father, Savva Grigorievich, to interrogate Baturin on this matter; Mazepa’s sister Voinarovskaya arrived there in December 1691, unrest arose in the Sich, where the hetman’s clerk had gone Petrik, etc. 943 Fr. moved into Dmitry’s place as abbess on March 6. Pakhomiy Khodorovich. 944 But apparently this did not quite please Metropolitan Varlaam, Demetrius’s longtime patron. On April 29, 1692, the Metropolitan made a written proposal to the hetman through Fr. Innocent of Monastyrsky to establish in Baturin honor for the sake of the hetman's archpriest, and in the monastery an archimandry, and to make the venerable Father Dimitri archimandrite, with the monasteries of Glukhovsky, Maksakovsky and others subordinated to him. 945 We don’t know what Mazepa answered, busy with Petrik’s case. Meanwhile, due to the poor health of Lazar Baranovich, during his lifetime and at his request, on September 13, 1692, a new Bishop of Chernigov, Theodosius Uglitsky, was elected, who, returning after his consecration from Moscow, was passing through Baturyn. 946 Demetrius worked hard on the menaions. During the Great Lent of 1693, the Acta Sanctorum of the Bollandists was brought to him from Gdansk (Danzig): until then, he could only use the collection of the lives of the saints Surius (Surius, Vitae sanctorum), far from complete and unprocessed, and the great menaions of Metropolitan Macarius. One must think that although the second volume of the Menaion (December, January and February) was almost finished, Dmitry checked it with the Acta sanctorum before printing, perhaps while reading the proofs. 947 To print menyas, he moved to the Lavra’s printing house in Kyiv, where he arrived on May 9, but printing began only on July 10. 948 In Kyiv, Demetrius saw his father, sisters of nuns and his old benefactor Innocent of Monastyrsky, Abbot of Kirillovsky. Probably the latter invited him to his monastery, where Demetrius’s father was a ktitor, and there in June 1693 Demetrius pronounced the word on St. Day. Trinity. 949 The text takes the words: “Glory to the Father and the Son and the Holy Spirit.” Praise St. The Trinity can be body and spirit. Entering into a rhetorical dialogue with John Chrysostom, the preacher explains that to glorify means to honor. “Why should a son honor his father? Among the people of that region, the master honors his father’s sons, who do not dare sit down with him, but stand before him courteously, wearing his cap 950 ... with such a kshtalt they honor God the Father, his elder sons, the holy angels who are the lord of God,” covering their faces with two wings, two legs and two flying. “Whoever wants to learn a craft looks at the model, at the example, at the kshtalt; What does the painter do, dangle the painting in front of him, and the everyday worker - the outline; “Whoever wants to glorify God reverently, so that there may be awakening in your soul, the kunsht is about this, depicted - six-crescent seraphs around the throne of God.” And people have two first wings to cover their faces: being ashamed of their sinful needs before God and humility. “To the feet of two wings there is a requirement: noze... is a sign of our meanness, just as the head is a sign of honesty. And so they rule about the proud pav: when he looks at his noses, he falls.” This is what Abraham did. “Once the Lord God went into the hood of Rozm with his faithful servant Abraham, he conversed with him freely, as if with his friend, without revealing his Divine secrets to him... Abraham looked at God... he also looked at his own feet, that is, he looked at his own meanness... and he was careful with Kim and he was washing... Such two wings for the legs will be the knowledge of our meanness and dangerous standing before God. Two more krill are required before flying, and these are the essence of Saint Nazianzen’s action and contemplation, that is, action and vision, simple feat in prayer and God-thought, or attention in prayer. The Son of God, going to suffer, said: now the Son of man has been glorified, so we must glorify God the Son with suffering, as the martyrs glorified him. But now there are no idols or tormentors? “When the idiots of Perun, Volos, Lada, Kupala stood here, and now in those places there are holy churches... But Saint Chrysostom insists: the essence of idolatry is different. Explain to us, holy teacher, and tell us if there was even one idol that was crushed like Perun’s kolis in Kyiv? Listen to what the teacher shows us as saints; Yes, don’t say this to me, as if you are not worshiping the golden idol, but show it to me, as if you are not doing these things, even as gold commands! The image of the idol is gold, not on the yak hill of the Kyiv mountains, but in a box, in a screen, in a mosquito. Where is idolatry? in your heart there is a passion for gold, and for the sake of gold do what gold commands. Whose evil commands? Look for me, steal, take away, break, commit lies to your neighbor; Do not respect God either, for you will tear out the church, I was before your casket, or even before your unsatisfied heart; then gold commands, and you, having listened, leave this baptized idolater. Some of the poor people say to preach to Saint Chrysostom, but they have drained the boasting out of the rich, but we poor people don’t have that: we can’t take gold, we can’t put it in a box, we can barely feed our souls. Ale is not triumphant and we are wretched,” we also have idolatry - to the lusts of the body. By the humility of our flesh, by its suffering, we must glorify God the Son. We can also glorify the Holy Spirit with our body: our bodies, according to the Apostle, are the temple of the Holy Spirit. In a clean hive there is a lot of honey, and so there are many gifts of the Holy Spirit in a pure heart. “As soon as the bees leave, wasps fly in their nesting place, the hornets are poisonous; as soon as the Holy Spirit is driven away by bad deeds, there will be an accumulation of goring scruples, like an ax, sinful stings, like hornets... It would be a lie if someone who was in control of his house was pushed into the shia with clamor,” and we drive out the Holy Spirit with nasty deeds, “and instead of him we see off for an hour the fat Vila, the foul Dagon, and the dainty Molior.” Citing the example of the martyr Seraphim, Demetrius briefly points out that with our souls we can glorify the Holy Trinity, precisely with three spiritual abilities: with memory - God the Father, with reason - God the Son, with will - the Holy Spirit; three theological virtues: faith, hope and love; three vows of the gospel life: obedience, poverty and purity of the flesh. The sermon ends with a doxology to the Holy Trinity. In comparison with the first sermon of St. Demetrius "Pyramis" (see above) there is noticeable some movement forward. Although the rhetorical scheme (exordium, narratio, conclusio, contrarium consequens) is fully consistent and figures of address, parallelisms, etc. are scattered abundantly, there is more connection in the sermon, more humor, and not all comparisons are artificial and strained. Among the church fathers, John Chrysostom is cited (Margaret and Discourses on the Epistles) from other writers Cornelius a Lapide and S. Franciscus spiritu elevatus. On June 28, 1693, Demetrius completed the manuscript of the “chronicler,” whom we essentially do not know. 951 On September 1, the elderly saint Lazar Baranovich, “the great pillar of the church,” as Demetrius calls him, died and was buried in his cathedral church, on the left side. Theodosius Uglitsky, already known to us, took his place. As we noted above, the Kyiv clergy had good relations with Patriarch Adrian. Under the new rector of the Brotherhood School, Joasaph Krokovsky, on July 1, 1693, Metropolitan Varlaam sent Patriarch Adrian a request for permission to teach languages ​​at the school, in addition to Greek and Slavic, also Latin and Polish, which was allowed. 952 The patriarch was especially favorably disposed towards Demetrius. In 1687, when Adrian was Metropolitan of Kazan, there was a strong “shaking” in Kazan, from which Christians suffered, but the infidels were healthy, because “the Lord leaves them to live well here... In great pity, like a true shepherd,” Adrian convened a council, built a church and consecrated it in the name of St. nine martyrs of Kizichesk in July 1688. Now, by order of Adrian, already a patriarch, “for the desire of a sung song from the patriarch’s house,” the following were composed: “Healing for free to St. nine martyrs of Kizichi in the summer of 7202 (1694) of March, through the work of the sinful hieromonk Dimitri Savich, the life writer, the Legend of their glorification in the city of Kazan and the newly created stone church and monastery in their name and the Word about them, the creation of the sinful Dimitri.” The sources were: Acta Sanctorum of the Bollandists, History of Sozomen and the works of Cornelius a Lapide. 953 In the case that arose in Kyiv regarding the consecration of Dionysius Zhabokritsky, who was married to a widow and then divorced her, as bishop of Lutsk and Ostrog (in Poland), 954 Dmitry did not interfere. The correction of the menias was probably over, they were now being reviewed by the consecrated cathedral under the metropolitan, and Demetrius peacefully accepted the small abbess of Glukhovskoe offered to him, where he “moved in early on Friday, June 22.” Here Dimitri took up mainly the monastic farming. He planned to build a stone cathedral. On January 1, he entered into an agreement with contractors to build a stone cathedral for 600 rubles. kopecks and 630 Czechs (chervonets). On September 15, 1695, Metropolitan Varlaam sent Demetrius a church-created letter. 955 In the same year, at the very beginning of the month of Januaria, another book of the Lives of the Saints was completed (i.e. December, January and February). 956 They were sent by Metropolitan Varlaam to Moscow with the cathedral Kiev Pechersk elders, the builder of the Trinity Hospital Monastery Nikon and the caretaker of the Kiev Pechersk printing house Hieromonk Sophrony. 957 When sending there was a letter from Varlaam with a request to graciously accept the printed menaions, to give a blessing to Abbot Demetrius, an honorable hardworker, and to send the Makaryev menaions, with a promise to continue to monitor the correct progress of the matter. 958 In addition, similar requests with a parcel were received by the patriarch and from Hetman Mazepa, from Luben on February 8, and from Pechersk Archimandrite Meletiy Vuyakhevich on February 26. 959 Dimitri himself sent the following letter to the patriarch on March 4: “By the grace of God, the most holy and most blessed great lord Cyrus Adrian, archbishop of the reigning great city of Moscow and all Russia of all northern countries, patriarch, father father and archpastor of shepherds, my most gracious father, great benefactor, your most holy archpastorship, the lowest novice and footstool, the supreme holy apostles Peter and Paul, the monastery of the Glukhovskaya hermitage, the unworthy abbot Demetrius, my lowest to the face of the earth, worship with all humility with my forehead. The fruit of your archpastoral blessing, and the auspicious prayers of the saints, the second three-month book of the lives of the saints, the book of the dekemvriy, ianuariy and fevruari type, newly completed to your holiness of the most holy Lavra of the Pechersk (with?) most honorable envoys and from the unworthy me through my special envoys is brought, even if not in binding, for speed time, I dare to bring it, I decided not to be rejected by your most holy face and your most honest archpastoral hands. I offer this as a sign of thanksgiving for the supreme paternal mercy, as for this holy writings of the lives of the saints, your Holiness deigned to do this with your archpastoral blessing in writing through the Most Reverend Barlaam, Metropolitan of Kiev, who was sent to awaken and raise me, unworthy, and even though I am not skilled and unskilled, the slave will try I have been commanded to do obedience, working in the lives of the saints and scriptures according to my strength; and having accepted your literate archpastoral blessing, as a valuable gift, I kissed you diligently and touched the work commanded by me, presenting what I was writing for church reasoning to the God-wise bishop, His Eminence Metropolitan of Kyiv Varlaam, my pastor and teacher about the Holy Spirit. It is your archpastoral blessing that you dare to put a new one into this book for the sake of its better decoration and the unquestionable likelihood of the holy miraculous deeds in it, from St. Simeon Metaphrastus and many other historiographers collected; and having already completed half of the year and six months with the help of God and the haste of the Most Pure Mother of God and all the saints, with your holy, God-pleasing prayers and blessings, to your holiness my archpastor, I bow my sinful head to the face of the earth, touching your holy feet and praying that this indecent servant’s deed may be mercifully accepted. And as for this newly published book, Your Holiness deigned to teach your archpastoral blessing to teach me, unworthy, and for the third three-month book of the lives of the saints, the same blessing of your archpastoral, I humbly ask that it be taught correctly, with the addition that the Most Reverend Metropolitan of Kiev Varlaam, in his own way, will serve the saints With God's love and zeal, the prudent one, even as a sinful imam, hastened to the Lord, with your archpastoral blessing, to write, just as he read the first two three-month books, and about this your Holiness deigned to write especially to His Eminence. To the task before me and the great minions of the four blessed Macarius, Metropolitan of Moscow and All Russia, who are found in the cathedral cathedral of your Holiness’s church, for the three months of March, April, May, I earnestly demand, I humbly ask your Holiness to send those to me for a time, just as in the first months we send me byah, agreement for the sake of the written saints hagiography; I prayed for this over and over again, hitting the face of the earth with my forehead to your Holiness, my archpastor, whose humblest novice I am. From the monastery of the Glukhovskaya hermitage on March 1695. Your Holiness, the archpastor, my most merciful father and great benefactor, the humblest novice of the saints Apostle Peter and Paul of the Hermitage of the Glukhov Monastery, the unworthy abbot Demetrius. 960 The Patriarch was pleased with both the letters and the offering. Thanks to the metropolitan and sending him a menaion, Adrian, among other things, wrote: “do not leave this work until the end, and beg the laborers, the Lord chose them for this purpose, especially, as I heard and was informed by your and the hetman’s writings, I have already seen the work of the Peter and Paul Monastery, which is within the borders of the city of Glukhov, abbot Hieromonk Demetrius, as a good man, is full of understanding and labor of love in the word of teaching and doing, and these menaions are already for his usual diligence, and to him we give our blessing for such good deeds with our hearts and lips and in writing with our hands.” 961 Mazepa and Archimandrite Meletius received the same letters. 962 Adrian sent ten rubles of money and a letter of commendation to Dimitri himself. “Our measure to the beloved son of the Holy Spirit and laborer in the book department, the most honorable abbot Dmitry,” is given an archpastoral blessing, and then follows an explanation of the importance of the lives of the saints and praise of wisdom; “We pray to the Lord and the rest of the six months will help everyone with your son’s love in some way, working with discretion to complete and bring this useful work to the end, pleasing to God and the church, and we give the same blessing for this again and again. But you, as a son of the Church and our regularity, strive as a Christian for the common good and our petition... for the eternal glory and in the eternal memory of those who conceived them from the beginning, for we wish that in health and well-being and prosperity... you may live a perfect life and be counted worthy in heaven in the divinely appointed saints before the Lord 963..." Encouraged Dimitri continued to work as before. 964 In February 1696, simultaneously with the death of Tsar John (January 29), and Theodosius of Uglitsky, Bishop of Chernigov (February 5), 965 the inspector Karion Istomin was sent from Moscow to Kyiv for spiritual needs, and with books from Patriarch Adrian. 966 Probably, through him, Demetrius also received a letter from the patriarch: “Blessed by the Orthodox confession, the book of the Church of the Holy Eastern wisdom, I call the Catechism, was published by the printing house, even newly translated from the Hellenic Greek dialect into our Slavic Russian... our measure in our archpastoral love was printed to you (Dimitri) as an apostle. 967 At the same time, in 1696 and 1697, Demetrius’s old work “Irrigated Fleece” was published. The next year, 1697, was a year of unexpected events in the life of Demetrius. On the night from Saturday to Sunday, January 17, Demetrius's old friend, Innocent of Monastyrsky, died and was buried on 18,968 in the Kirillovsky Monastery, and according to him Demetrius himself was elected abbot of Kirillovsky. At the same time, Ioann Maksimovich, a famous virshelet, a man towards whom Dmitry was not particularly sympathetic, was elected Bishop of Chernigov. The sick Adrian staged it in Moscow on January 10. On Saturday, February 7, the rector of the Kiev-Pechersk Lavra, Meletiy Vuyakhevich, also died. Demetrius was also abbot of Kirillovsky for a short time. We don’t know for what reasons, but on June 10 he was appointed to the abolished place of Maksimovich - Archimandrite Eletsky, and on Sunday the 20th he was made archimandrite by Maksimovich in the Eletsky Church of the Dormition of the Mother of God. 969 In the same June, during the reception of the monastery, Dimitri compiled an inventory of the monastery treasury. 970 At the same time, probably, Dmitry and his brethren submitted a petition to the hetman and Colonel Lizogub of Chernigov about the oppression of the “Onisovites” by the Chernigov people and about the robbery of Shabelnik, who took possession of the monastery’s hayfield. 971 I had to go to Baturin and Glukhov in October, and the archimandrite returned from there only on the Filippov fast, on November 11. During a trip to Glukhov, Dimitri consecrated a church there, which he himself began to build in 1693. The management of the affairs of the Glukhov Monastery remained his responsibility until 1699, when Meletiy Trofimovich was appointed abbot. 972 On November 8, Demetrius was in Kyiv and “during the preparatory celebration of the cathedral in St. Michael’s Church, the golden-domed church preached the word of God: The Battle of the Holy Archangel Michael, the commander of the heavenly forces and his angels, with the seven-headed serpent.” 973 In winter there was a terrible famine due to crop failure, accompanied by severe mortality. 974 According to a note from the monk Dimitriev Theophan, who probably traveled abroad, the latter bought bread for the monastery peasants and fed all the poor in the monastery at his own expense. 975 In the same difficult year, both wooden buildings and the archive of the Kiev St. Sophia Cathedral burned down. 976 In January of the new year 1698, on one of the Sundays, Stefan Yavorsky, at the wedding of Colonel Nezhinsky Obedovsky (Obidovsky), Mazepa’s nephew, gave a speech about the grapes of Christ. 977 The hetman was present at the wedding; it is possible that Dimitri also came to the celebration, having bought somewhere “Moscow salt for a whole hundred gold pieces.” The work went on as usual. On February 1, Patriarch Adrian wrote to Bishop of Chernigov Ioann Maksimovich: “We are informed that the venerable Archimandrite Dimitri is near you now in the Chernigov Eletsky Monastery, writing the lives of the saints in the church’s generally useful books, working: we ask your love to help him in his needs, to work in the Lord with your hand and create love in good-naturedness and for the benefit of the church... The patriarch wrote to Demetrius himself at the same time: “The monastery of the Most Pure Virgin Mary of the Chernigov Yelets Monastery, to the venerable Archimandrite Demetrius and all the existing brethren of our dimension, archpastoral blessing. By God's grace, everyone who works with good mind always wants to succeed in a blessed and eternal life with our archpastoral heart. We wish you, the Lord’s servant and the Church’s holy novice and worker in the extraordinary benefit of our ecclesiastical class, health and salvation and a prosperous stay. In the Lord, help the brethren in the flock devoted to you, help in the word of teaching, help in the work of salvation the saints of God in life, so that as a child beloved of the church and our moderation in everything, your work is prudent and for the glory of the name of the Lord and in honor of the Mother of God the Lady Virgin... doing it according to the power of zeal, you will live here for many years and in heaven In the kingdom of life, eternal years will be added to your love. Amen. We receive your Scripture and in this rank of thy dignity we bless all, to the goodness of all, hallelujah. I send you a message to you who is working to write off your caretaker duty, twenty chervonny. For help in doing your writing, petition the Most Reverend John, Archbishop of Chernigov, so that with love and his hand he will strive for you in the Lord. Writing in the reigning great city of Moscow of the universe [зсs – 7206] summer from the Nativity of God the Word in the flesh [akhchi – 1698] month of Fevruary 1 day.” 978 Meanwhile, Metropolitan Varlaam, exhausted from old age, several times asked the patriarch to appoint him an assistant 979 with the title of Bishop of Pereyaslavl. Mazepa, who was building a large stone church in Pereyaslavl for the future bishop, sent a messenger Vasily Tsurka to Moscow with this petition on March 10. 980 The matter ended only in 1701 with the appointment of Abbot Zakhary Kornilovich to the bishopric of Mikhailovsky. In April, Dimitri went to Baturin and there on the day of the Holy Trinity he spoke a word. 981 And in this word a living principle breaks through on the scholastic diagram. The text “Let us worship the Father and the Son and the Holy Spirit” was taken. “It is good to bow now to the Trinity on earth: not everyone can soar to the sky with their smart God-thought feet, but to the oak of Mamre is closer to the fleeting mind. Yes, it is more convenient: in heaven there are thousands of thousands and so on, Lord, but here, as if in solitude, no one can be seen except Abraham’s family. But if one is truly dissatisfied with bowing one’s head to the master... one must also present a gift to the master. This is now called a bow, when he offers something to the master, and not only bows his head before him.” In the apocalypse, the elders place crowns before the Lord, but we do not have crowns of heavenly praise. "Well? In modern times, when minors bow to their elders, subjects bow to their lord, they bring him money, silver or gold coins, instead of round crowns there are round great red gold ones, of which some are called coronates.” The Lord God does not despise such bows: he accepted and praised two mites. “What if this widow had put in a couple of red gold pieces, what kind of praise would she have received from the church collectors?” Then the preacher places “three mystical gold coins” to the three Persons of the Holy Trinity from the soul, from the body and from the spirit. “The Word of God is worth more than a thousand gold,” said David; it’s easier to say more than a thousand red gold and a thousand broken thalers. That was the king, he counted in thousands, but we are enough poor slaves when we can bark even three gold coins before the Lord.” The further interpretation is so unclear that the preacher himself remarked: “It seems that this golden tree has become a little darkened, not everyone sees it, not everyone understands it, and for this I will clear it and explain it with an interpretation.” In further development, the idea of ​​gender equality is interesting. “God has no special respect for a man over a woman: with him everyone is equal.” We will not present this sermon further: its character is clearly visible from what has already been said. In December, Dimitri was in Chernigov and spoke a word on the Nativity of Christ. 982 This word already differs quite sharply from the previous ones in its simplicity and clarity. There are few allegories, parallels, etc. in it - it all comes down to a poetic reproduction of the picture of the Nativity of Christ: the nativity scene became heaven, two guests arrived in it: the Holy Child from Nazareth, another strange one not from the nearby sky - the Lord, and both united, and in the nativity scene, look at whoever, all the people are holy: St. Joseph is holy, Eldress Salome is holy, and the shepherds venerate among the saints, even the kings of the East, although write in the calendar... and all around the forces “heavenly concerts sing, and the choir is controlled by the holy Archangel Gabriel, beating with the unfading rhythm and the lily in winter,” etc. The whole of 1699 was spent by Demetrius in worries about the monastery and printing menias. Let us note, by the way, that one of his Moscow acquaintances, known to us Karion Istomin, sent him the life of Joseph Volotsky. 983 Mazepa visited Chernigov at the beginning of September, and on the 17th Dimitri received the Novgorod-Seversk archimandry, which had become vacant with the death of Mikhail Lezhaisky, and on the 22nd he was already there. 984 Upon leaving, he donated six horses to the Yeletsk Monastery. 985 Dimitri had a bad relationship with Bishop Maksimovich; On October 6, Mazepa returned the settlement of Yurinovka from the Novgorod-Seversky Spassky Monastery and wrote to Demetrius: “Your Excellency deigned, without asking for anything and without worrying about it anymore, to give away the despised settlement of Yurinovka to the cathedral.” 986 Subsequently, in 1708, Dimitri, already Metropolitan of Rostov, wrote to Yavorsky about Maksimovich’s works: “a book of printed verses (To the Virgin Mary) was sent to me: God gave that vershopist a drukarny, and a hunt, and money, and a free life: few needful things come into being.” 987 Now he expressed himself a little more sharply, we don’t know whether he did it himself or copied it from the Polish original. Zdroy Kastalski krzyszta owy W kał się szpetny odmienił. Zadną Bogów prżytomnoscią Sztąd one wierszysk parchу Stąd kąkol między żytem 988 Three other works of St. also date back to the same time. Demetrius: Psalm to the Great Martyr Demetrius of Thessalonica 989, Apology (perhaps a translation), printed in Chernigov in 1700 990, Martyrology in brief in the monastery of the All-Merciful Savior Novgorod Seversky, newly written in the summer of 1700. The preface of the last work explains its raison d'être: “collecting slaughter from various passages of the lives of the saints in four three-monthly books, briefly, with the help of an even more abbreviated one, collect the entire monthly book into this small book and call it, according to the ancient custom, a martyrology... three for the sake of wine to write the intentions: not everyone can have extensively written books on the lives of the saints, but I will buy them at considerable prices; Even if you have... but if you have a lot of households or people, or other things punctuated by certain deeds, there cannot be much honor; I have seen more than one God-fearing man... and every day the saint is revered with a special bow, speaking... and yet in the monthly words, not all the essence of the saints are written as in the prologues... for here gather them who sweat.” 991 “On the month of January 1700, the third book of the lives of the saints, compiled through the labors of the divinely inspired husband, Hieromonk Dmitry Savich Tuptalenko, came to light and filled the hearts of curious bookish people with spiritual joy.” 992 On March 1, the Kiev Pechersk cathedral elders, the clerk Gabriel Filippovich and the preacher Ambrose of Slonim, sent from the Archimandrite of the Kiev Pechersk Joseph Krokovsky, arrived in Moscow with a new product, and with them four servants, fourteen grooms, thirteen horses. They were given 3 altyns per day, 2 money each; drink 2 mugs of honey, and beer for that reason; two monks and a deacon 2 altyns each, a mug of mead and 2 mugs of beer each. On the bright holiday, they were given 61 rubles for their vacation and food for 10 days. 993 Whether there was a royal grant to the author of the menya, we do not know. On March 7 (6 March calendars) Demetrius sent a copy of the Menaion and a letter to the Miracle monk Feologos. 994 At the same time, Dimitri wanted to present a menaion to Colonel Sumy Kondratyev. 995 In December, the rector of the Kiev Caves Lavra, Joasaph Krokovsky, and his brethren sent Dimitri an image of the Mother of God, once given by Tsar Alexei Mikhailovich to Metropolitan Peter Mogila. The image was brought by the new Archimandrite Yeletsky, the former abbot of Trinity Nikon, to Chernigov, and from there it was sent to Novgorod Seversky with Hierodeacon Joseph Rodikevich on December 16. 996 But Dimitri did not have long to live in his homeland: he had to leave it soon and leave it forever. 997 Manuscript from S. T. Bolshakov, received by the Imp. Public Library in 1888. On l. 19. Life of our venerable father John of Damascus and on the side Surius t. III fol. 115. L. 29 – “the Flavian monastery, located twenty stadia from the Mungal village”; on the side apud Surium habes 70 stady. L. 37 - (in the life of Sava) the chetya (t.v. Makaryevsky menaions) will tell: the church was sanctified on [bi - 12] the day of the indictment [di - 14], and Suriush and Metaphrastus of that time do not sanctify the church. L. 90 – life of the Monk Potapius Sur. torn G. fol. 909 from Simeon Metaphrast collected, this life is not taught. L. 98 rev. in Gaul id est w francuzskej ziemi, L. 111. sulice (glossa) with copy, grog, chip, nonchira. L. 114 cow-revolt albo rozrukh. L. 300. Vezhd, the reader of this special life of St. Nifont will find quite a book in the books; Not all of the poor life here is laid out in majesty for the sake of history, but a small one from many is copied, as if it were enough for one reading; Anyone who wants to know everything, we will send away to the utmost. It is clear that the poetic spirit was not alien to the writer of the menaion. On l. 363 in the lives of Theodore and Theophanes, written, we read the verses at the beginning: To all who come to that city // Go to the foot of God to the standers // Giving the world joy // There and these things to show themselves, etc., or in the letter of the martyrs to the ruler: To the living and the dead, who sit in the tomb, // To the earth, the mountainous countries bypassing, // Chained - to I wear bonds, // They write, the faces of property are inscribed. Let us also recall the poetic vision of St. Orestes (Op. I, 488). Moscow Arch. M.I.D. diplomas of Little Russians. No. 619 (638). As we have already seen, Joachim accused the Menaion of incorrectly teaching about the immaculate conception of the Mother of God and recognizing Jerome of Stridon as a saint and demanded a reprint of the sheets of the Menaion, but demanded that all this be consecrated to worldly ears (except for). This clause is also placed in the printed edition of the menya in the second part, in the calculation of teachers, writers, historians and narrators: Jerome the presbyter, laid down with the saints in the Lenten Triod, on Cheese Saturday, in the 9th canto. St. Demetrius. M. 1849, p. 35. Moscow Arch. M.I.D. Little Russian Affairs St. 82 No. 17. Saint Demetrius, apparently, held opposing beliefs for a long time. In the above-mentioned December menaion l. 92 in “the word on the conception of St. Anna, when he conceived the Most Pure Virgin Mary the Mother of God,” the doctrine of immaculata conceptio is confirmed by a reference to the verses of Patriarch Sergius at the supper of the Nativity of the Theotokos: “So also the animate heaven is founded pure, apart from all filth.” In hand Synodal bib. No. 187, Notata per alphabetum on l. 97 read: Maria Beata Virgo. De conceptione Beatissimae Virginis Mariae Baronius in apparatu No. XLIII f. non tamen aliter genita propter humanam naturam sed sicut omnes ex semine viri et utero mulieris. S. Damascenus De nativitate B. V. M. ser O beatos Joachimi lumbos ex quibus prorsus immaculatum semen fluxit Joannis de Carthagena 1 lib. 7 and further on l. 236 In the great Menaion of the couple, even in the Catholic Church of the Patriarchs in Moscow, in the month of August, according to the sheet ώτς (896) about Jerome and Augustine, testimonies are found. “The first Jerome, the oldest presbyter of the great church of Rome, prayed for his teaching in the church of God from Dalmatia, his birth was always the simplest life, he lived on the heretics, and became the true solid foundation of all Christianity... the second Augustine the Cartagenian... the whole church was the source of his teachings for years (23) most abundantly sold... the psalter with the prayer in Moscow is printed with Augustine’s preface at the beginning... and in the Moscow type Bibles in the preface Augustine is remembered with the addition of honor to him: “divine” Augustine. About St. Jerome in the Moscow-type gospel, the life of St. Mark the Evangelist is written about St. Jerome, the Lenten Triodion on Cheese Saturday. B. “with Jerome and the all-honorable Herman, let the divine lamps be sung.” Evgeny. Description Kievosof. Cathedral K. 1825, appendix No. 23, p. 114 and 118. In the retinue of the future metropolitan were: abbot Ezekiel, the treasurer of Pechersk, monk Justin, Joel, Meletius, Porfiry (wasn’t he a protege of Demetrius?), Galaktion, Theodosius abbot of Mezhigorsk (favourite of Joachim and enemy of Varlaam), two hieromonks Herodion and Ilya, deacon Varlaam, Joasaph abbot Nikolsky, hieromonk Sophony, elders Athanasius, Sila, Joseph (Moscow Arch. M.I.D. letters of the minors. No. 87 (706), deeds of the minors. St. 84, No. 46). Simultaneously with the arrival, a petition was submitted by Paisius, the governor of Pechersk, about the selection of a new archimandrite to replace Varlaam (Moscow Arch. M.I.D. small letters No. 680 (705). Eugene, Description of the Kievosophical Cathedral appendix p. 124. Op. I, 483. Evgeniy Description. Kyiv. personal adj. 129. In our collection there is a draft original of the desktop charter of St. Adrian for the Kiev Metropolis, with minor amendments. It was said that the locusts had the inscription “wrath of God” on their wings (Wieliczka III, 91). Wieliczka, Chronicle of Events. II, 88. Op. I, 488. He died, on the orders of Metropolitan Eugene, as rector of the Brotherhood School. The original is kept in Tobolsk, on the book there is an inscription: Theodosius Gugarewicz ord S. V. monachus post cujus obitum Demetrius Sawicz igumenus Baturiensis hujus libri possesor, (Strannik. 1866, No. 11 p. 56). Op. I 462 l. 472 under 1678 and 1685 In the Kiev St. Michael's Monastery, with the relics of St. Barbarians, in the ark itself there is preserved a small manuscript in 4°, without end, by the hand of St. Dimitria, which we examined in detail. On the binding there are inscriptions from the synodal sacristan Gabriel and Fr. Klyucharyov, confirming the authenticity of St. Dimitri. The manuscript contains a description of the five miracles of St. Barbarians: 1) About someone condemned to death, but who did not die without communion (Beginning in the capital city in the Czechs). 2) About a man who was afraid to die without communion (Beginning in the Dutch countries, a certain person); 3) A certain monk, neglectful of St. Barbara, die... 4) Someone from the saints, calling upon the holy Great Martyr Barbara, received holy communion from the hand of the angels. 5) All who ask will not die without communion. The Life of Varvara as presented by Demetrius was published separately in 1698 by Pekarsky. Science and literature under P.V. II, 8. See also the brochure about. P. L. Kiev Mikhailovsky Golden-Domed Monastery in its past and present state. K. 1885 p. 17. Chet-Minea for December, handwritten. copy of the former S. T. Bolshakov, now Imp. Publ. Bible l. 8. Also in the printed menaion. Apparently, some doubted the authenticity of the relics of St. Barbara, and St. Demetrius gives a story about a miracle with John Safonovich, a ruler of the city of Kyiv. Having fallen ill, he sent for water from the relics. In a dream, the saint appears to him: “Many people do not have faith, so that my holy relics may be in the St. Michael’s Monastery, but you yourself believe and tell others, so that they may believe that I was the same martyr who died. He told the vision to Abbot Theodosius Safonovich, his eldest brother in the flesh.” In addition, St. Demetrius also cites the veneration of the relics of Blessed Macarius, Patriarch of Antioch, in 1656 as evidence of authenticity. About the denunciation of Safonovich that he stole the relics, see Mosk. Arch. M.I.D. letters of St. 2, No. 186, and Historical Acts. vol. V, 181. It must be remembered that there were two holy Barbaras: one in Iliopolis (Belbek), the other in Nicomedia Station wagon to the Kyiv colonel dated January 9, 1692 in Moscow. Arch. M.I.D. diplomas minor. No. 730 (714). For other favors to the clergy, see Kostomarova Mazepa and Mazepa. St. Petersburg 1885 p. 71. Filaret, East St. description Chernigov. dioceses III, 303. Hand. synod. No. 139 l. 44, 124, 172, etc. In Moscow. Apx. M.I.D. No. 133 (187) there is a list of the catalog of Kyiv and other metropolitans with the inscription: This catalog was collected through Dmitry the monk of the former Kiev Pechersk monastery, and then the Metropolitan of Rostov. That the catalog began to be compiled in 1691 is evident from the list of Metropolitans Joasaph of Rostov (1691–1701) and Cornelius of Novgorod (1674–1695). In the synodal manuscript on fol. 124 we find the year 1691, on l. 211 - 1695. Historical notes end with the announcement of the accession of Peter and John to the throne (fol. 44 vol.) These works were later useful to Demetrius when composing his “Chronicle of the Cell”. Malyshevsky. Kyiv church cathedrals. K. page 50. Archive of South Western Russia I, vol. V, pp. 296, 311, 317, 323, 325, 327 and 334. Ibid., pp. 306, 309 and 310 all with the erroneous 1691 vm. 1690. Moscow Arch. M.I.D. diplomas minor. No. 733 (717). On the cession of the protopopii, see the Maloros case there. St. 87 No. 43 and 50 from September 30, 1691 to March 1692. Archive of South Western Russia I, vol. 5 contains some documents on the same issue: preface p. 155, which contains a reproachful letter from Lazar on the same issue (letters of L.B. Chernigov 1865, p. 250), and texts p. 819, 330, 336. About denunciations against Varlaam by the vicar of Chernigov, Theodosius Uglitsky, in the same place, pp. 338 and 343. Moscow Arch. M.I.D. affairs Maloros. St. 86 No. 11. Wed. collection synod. uninterrupted No. IV l. 146. From here the date of Mazepa’s letter No. 87 in Archives I, 5 p. 305 is supplemented - March 1691. Archaeogr. Vilensk. Collection vol. II, V. 1867, p. 85. This cell was made of oak, painted with branches and flowers. It persisted until recently. Tolstoy, Antiquities and shrines of Rostov. M. 1860 p. 50 adj. The fate of the Baturin cell of St. Dimitri. (Church and social bulletin 1881 No. 105, 119 and 125, Kharkov eparch. 1881 No. 15, Kiev diocesan 1881. No. 21, Yaroslavl diocesan 1882 No. 3). By the period of Demetrius’s abbotship in Baturin, the author of the book “St. Dmitry” page 34, also refers to the stay in the Baturinsky monastery of the famous Protestant theologian Adam Zernikav. († 1691). Kostomarov. Mazepa and the Mazepians. St. Petersburg 1885, pp. 69, 71, 82. A list of his sermons in the Little Russian dialect has survived to us. Kievosof. cathedral of hands No. 271. Op. I, 491 – December 9, 1692 Archimandrite Sergius (Complete months of the East. M. 1875, p. 211) indicates that from the Bollandists the life of Peter of Sebaste was taken in January 9; in February 6 - Dorotheus, Christina and their squad. The errors in the first part have also been corrected in the preface. It was published by Philaret Cathedral Chernigov Monasteries (1860) p. 127 and in Reading General. East. and others Ross. for 1884, book. II, as a word for the day of the Descent of the Holy Spirit according to the manuscript of A. A. Titov, No. 100 l. 117 rev. in the original Little Russian text, in the Russian translation in the works of the saint, vol. V p. 82 (word on the day of the Holy Trinity). In addition, the text and Russian translation are in the Undolsky manuscript No. 417 f. 65 and 80. In addition to this word, two more words are known in Ukrainian: 1) not marked with a year: The word for the 7th week of Easter on the text “behold, there is an eternal life.” Beginning That is all the happiness of a Christian person (Titov No. 100 l. 102 and Undolsky No. 688 l. 60, where the Little Russian original is written above the Russian text. Op. II, 238); 2) a word relating to 1697 on the day of Archangel Michael On St. Trinity. Beginning I am vile and wretched by God's help (Titov No. 100 l. 128 vol.). The same word in its entirety in works II, 270 is dated to 1698. See details below, under these years. Let's not forget that Dimitri's father was probably in the church. Hand. Kievsk. Cathedral No. 162. Archive of South Western Russia I, 5 pp. 386 and 387. Hand. Synod. No. 146 l. l. 311, 312, 292 and 316. Synodal uninterrupted collection IV l. 423. Hand. Academician Sciences F No. 84 l. 494. Moscow Arch. M.I.D. matters are minor. St. 101 No. 47 (December 12, 1696). Wieliczka III, 237–333 and 353–408. The matter about Zhabokritsky reached the Patriarch of Constantinople. Patriarch Adrian and Dositheus of Jerusalem refused approval. The letter of petition for him, in the original found in the above-mentioned synodal manuscript, was signed by M. Varlaam, rector Joasaph Krokovsky, prefect of schools Stefan Yavorsky, Innokenty Monastyrsky, Zakhary Kornilovich, Sylvester Kholovsky, abbot Mikhailovsky, Sophrony hegumen Pochaevsky, Jerome Sinarovsky teacher of philosophy, Tovia hieromonk and the Kyiv preacher of the word of God Callistus. There is no Dimitri's signature. Filaret Histor. stat. description Chernig. dioceses III, 209–210. Hand. synod. No. 139 l. 206. This can be seen from the affairs of Maloros. No. 8 - 1700 in Moscow. Arch. M.I.D. and Archives of South Western Russia, vol. I, V p. 416. Archive of Southern Western Russia I, 5 p. 415. Archive of South Western Russia I, pp. 417 and 419. Manuscript by Acad. Sciences F. 84 l. 390. The same document was printed with minor changes in Arch. Yu. Z. Rossii I, 5 pp. 421–423. Certificate dated May 29, 1695. Archive of South Western Russia I, 5 p. 428. “We graciously wished for the fulfillment of other menaions... we sent the great Honor of Menaion in March, April and May... and Hegumen Demetrius gave an admonishing blessing for the daily work of mine-making, and he would accomplish the will of God with a message” (Miracle manual. No. 98–300 fol. 345, 368, 370, 388, – collection of draft documents). Archive J.Z.R. I, 5 pp. 430 and 431. Wieliczka III, 243 cfr manuscript Chudovsk. No. 98 (300) l. 369 rev. Archives of J.Z.R. I, 5 pp. 433–436. This is evidenced by the above-described synodal manuscript No. 139 to it on fol. 211 found premises. “in 1695 in the monastery of St. Peter and Paul in the Glukhovskaya hermitage.” A curious phrase from Baronius on fol. 122, explaining to us why St. Dimitri left so few memories of his time: Dzieiòw wieku swego kaplan niema pisac. Moscow Arch. M.I.D. matters are minor. St. 99, No. 3. He returned in August. Wieliczka III, 415–417. Miracles. hands No. 98 (300). Probably, Karion delivered a letter of permission from the patriarchal displeasure to Archimandrite Meletius Vuyakhevich, which was imposed on the denunciation of the monk Hierofey, allegedly expelled from the Lavra (Moscow Arch. M.I.D. affairs small. St. 99, No. 12). We place the entire document here, reprinting it from Kiev Antiquities 1882, X, pp. 170–173, where it is printed from the autograph of the saint. I. Note on the reception of the monastery. Fate 1697, the month of June: having received the Archimandry of Yelets of Chernigov, they revere the treasure of scarbts, they saw in it a hundred thalers beaten, 1,000 gold Czechs, and the remainder of the Czechs was ordered to Father Gennady Shafar to take before the shafovanov for monastic expenses. Then the following words were written and crossed out in red ink: in the same screen, Mrs. Polubotkov was especially given 15 red bent pennies, and the Czechs copied them. Instead of what was crossed out, it was written in red ink: NB. Roku 1699, November 4, the old Half-Botchikha died and a few pennies were taken back, Tilko was given 5 ducats to the screen, and three to the kliroshans. That same year (1697) before the Intercession of the Most Holy Theotokos, as we were setting out on the road to Baturin and Glukhov, and the brethren were asking for their wealth, Father Gennady Shafar told us that he had little pennies, and in response to their petitions we would give two hundred gold coins for this skrinka in Czechs. At the same time, Father Viceroy Hippolyte, going to Nezhin to the Intercession of the Most Holy Theotokos, to the fairs, when Father Gennady Shafar said that there were no other pennies in the monastery, Tedy took 60 gold coins for the seen screens. Once we returned from Glukhov to Filipov's post, Father Gennady Shafar said that he was not at all penniless, teds were given for expenses, and it turned out to be 34 gold and three steps. That same year, 1697, December 22, a new shafar was made for Brother Innocent the deacon, giving him the same pennies to shafar one hundred gold. Because from Father Genady, since he was making a saffron for himself, we didn’t take more pennies, only about half an eleventh step with the Czechs, and the remainder was 7 gold and just a little bit of shells. Roku 1698, the month of January, took a hundred gold coins from these same grosgrains, and bought a bunch of Moscow salt for a hundred gold coins. In the month of April, before we moved out of here, we were given 50 gold coins for expenses, because we had to take the money. NB. And so for the lying bags it came out to 544 gold pennies and three steps. Then, back in the fate of 1699, in the winter, when we bought a windy one, we took one hundred gold pennies from the treasure, and the rest was paid from the pennies of Pan Bunchuk, who gave one and a half hundred gold coins for his piety to the monastery. II. Note on the surrender of the monastery. Roku 1699, September 17. Leaving the Yelets monastery, I leave the rulership as follows: In Ovdeevtsi they sowed 7 and 40 kopecks of grain, and there were 100 and seventy kopecks of unmilked grain left; seventy and three horned cattle, sixty sheep and an osmero, thirty and one calves, fourteen horses, 13 pigs, 60 geese, forty kopecks of oats, 4 kopecks of barley, 11 good stacks of hay. In Gorbov, they sowed seven grains of oatmeal, and the remaining crops were 100 and thirty kopecks, twenty kopecks of oats, and 6 kopecks of hay. In Seredintsi they sowed ten kopecks, and 30 kopecks of unmilked oats, thirty and three kopecks of oats, 21 kopecks of barley, 170 kopecks of peas, which are everywhere, 25 kopecks of millet in the monastery and on the Holy, buckwheat has not yet been cut. In Seredintsi there are two horses and a nag, nine oxen and a heifer, three pigs, 12 geese, two mudstones of hay and about eight stacks of good hay, and there will also be hay crops mowed to the brim. There are also two millennia worth of trees cut and fifty tertits and twenty oak fells. In the monastir there is a squirt of hay and two great stacks. On the Holy Place there are three cows, 4 calves, and twenty geese. In Rizhiki there are 4 cauldrons, five new houses, 30 pigs, three wild boars, twenty piglets, twenty geese and one horse. Twenty eight bees were left in the pasture near Paporovka for the winter. There are seven Monastir horses in the monastery, but I leave six of my masters. Ridvan, two-horse carriage and one-horse carriage, two-horse half and one-horse half, three pair shor altogether. In the church there are apparatus, books, silver from all the ancient treasures. Registers Palamar, entirely. Priestly surplices arrived, two from the pane of obozno and tributes. The master's vestments are designated golden-headed and stole. Black vestments with a golden cross. In the meal, in the kitchen, all the utensils from the old refectory registers are intact. The book arrived before the meal, the lives of the saints December, January, February according to the celestial Innocent the deacon. The charter book arrived before the church. In the church treasures, there are 1,000 gold coins and 300 gold coins in good coin in chervoni and talars, and especially 300 gold coins in the hetman Czechs. In Kopachevo and Nadinovtsi they bought a windy one, they gave a hundred kopecks for part of his mill, and for the yard, and for the hay, and for all his lying goods. Kiev. Antiquity IX, p. 573 Filaret, Histor. stat. op. Black Ep. III, 6, 19, 21. Filaret I. S O. C. E. III, 262. Rukop. Titova, No. 100 l. 267 (in Ukrainian. Op. III, 553 Russian translation). Kievsk. Star. 1883, III, p. 68. Hand. Kiev-sof. personal No. 166. Filaret, I.S.O.Ch.E. III, 20. Evgeniy, Description. Kiev-sof. Cathedral, page 37. Undolsky hand. No. 658, l. 464. The speech was published. Pekarsky Science and lit. II, 2. Chudovsk hands No. 98 – 300, l. 167. Evgeniy, Op. Kiev-sof. Cathedral, appendix, p. 157. Moscow Arch. M.I.D. is small. St. 107, no. 18. Op. II, 270 Undols. No. 367, l. 54. Excerpt from Titov, No. 100, l. 127. Op. III, 445 in (Russian). Titov, No. 100, l. 498 and Und. X 467, l. 13 (in Ukrainian) Lyrics I see the sacrament strange and glorious, the sky is a den. Beginning The God of secrets revealed himself. Hand. Printing room No. 472 l. 40. Filaret, I. S. O. C. E., III, 68. Hand. Synodal No. 81, l. 8. Synod. hands No. 178 Dimitri's autograph on the spine, at the top an epigraph (from Ovid Tristium lib I. 1). Parve, nec invideo, sine me liber ibis in urbem, // Heu mihi quod Domino non licet ire tuo. Yarosl. Eparch. Ved. 1861 No. 43, p. 417. Beginning. Good luck to the chosen princess. Acrostic poem: “Dimitri Savich, Archimandrite of Novgorod.” Pekarsky. II, 31. So I conclude from the edition I have: “Soul-saving reflections on the knowledge of God and self-instruction for the benefit of pious Christians with an Apology to quench the sadness of a person who is in trouble, persecution and embitterment, and with the message of St. Chrysogon to Anastasia was translated from a foreign language... by Archpriest John Ioannov.” M. 1779. Synod. hands No. 81 l. 6 and Titova (September only). Wieliczka III, 551, Pekarsky II, 30. The Makaryevsky menaion remained with Demetrius for now. “The three months of the Great Menaia: May, June, July, according to the tale of the keymaster of the Uspensky Prov, were given by command of Vel. Sovereigns and His Holiness the Patriarch to Kyiv, to the Pechora Monastery, for the sake of correction to Hieromonk Demetrius, who is now Metropolitan of Siberia. (Inventory of the Assumption Cathedral of 1701 in Russian Historical Bible III. St. Petersburg 1876 p. 749). Moscow Arch. M.I.D. is small. 1700, no. 38. Yarosl. Eparch. Ved. 1873, No. 32, p. 253. On the copy of the Spasoyakovlevsky Rostov Monastery, there is an inscription on the sheets: His Royal Majesty Stolnikov and Colonel and Sumy His Grace Pan Andrei Gerasimovich Kondratev presents this book to Dimitri Savich, Archimandrite of Novgorod, Seversky Rock [a ψ - 7001] March 1. Belogorsky St. Nicholas Monastery, and the churches of God, and The cells were built with the diligence and expense of the same Sumy regiment, colonel and steward. In 1675, he transferred to the monastery from the dachas of the cities of Sudzha and Miropolye lands, forests, hayfields and all sorts of land along the Pslu River, which was confirmed by a letter from the category of 1691. In 1688, he and the foreman gave the monastery a mill on the Psle near the village of Velikiy Rybitsa with settlers - Cherkasy and all the land, etc. Subbotin, Abolished Nikolaevsky Belogorsky Monastery St. Petersburg 1862, p. 8. Kondratiev was also mentioned in 1689 (Bagaley. Materials for the history of colonization and life of the steppe outskirts of the Moscow State X. 1886, p. 154). By the Little Russian period of the life of St. Demetrius also includes the well-known Prayerful and Touching Song of the Edge or the Psalm to the most beloved Jesus (acrostic): My most beloved Jesus, sweetness to the heart, // One joy in sorrow, my joy! // Rytsy to my soul: “yours is salvation, // Cleansing of sins and entry into heaven!” // It is good for me, God, to adore You, // to hope for mercy from You. // But who will help me in my troubles, a sinner, // If not You, O All-merciful Jesus God? // I want to be one with You, // Grant me You, Christ, to always honor in my heart! // Deign to dwell in me, show yourself to me for good, // Do not disdain me, a sinner, unworthy! // My stomach disappeared in illness without You, God; // You give me strength and health and much glory. // I rejoice in You and am glad, // And in You throughout all ages, my God, I boast. (List with notes I.P.B.O. XIV, No. 15, l. 20, Mayak 1843, XI, No. 22; Yarosl. Eparch. Ved. 1860, No. 1).