VIII. Ростовская школа св. Димитрия

Opening time and number of students - Subjects of study - Closing of the school - Inner life of the students - Comedies - Relationships between teachers and students - Conclusion about the school. By analogy with other regions of the Moscow state, we must conclude that in the Rostov diocese there have long been so-called parish schools. There is also one indirect evidence from the 17th century about the existence of a similar school in Uglich, 1171 but, in general, by the end of the 17th century these schools undoubtedly fell into decay. Realizing, like Pososhkov, that “all the (disorder) vegetating is due to the lack of teaching of the infant,” the saint decided to start an elementary school, in which he was initially supported by the administration of the Monastery Prikaz. There is no direct indication of the opening time of the school. I found the earliest news about her in one of the manuscripts of the Spaso-Yaroslavl bishop's house. 1172 It contains a decree with the following content. “This year, May 1702, on the 28th day, we, the Great Sovereign, indicated, according to the painting of the Right Reverend Dimitri, Metropolitan of Rostov and Yaroslavl, which you (Captain Voeikov) sent under your signature, to issue our salary to V. G. to the household of His Right Reverend Metropolitan, two monks and a translator, thirty rubles each year; two scribes ten rubles each; two deacons Ephraim and Eusebius, five rubles per year, and cell minister Parmen, four rubles; the cook has four rubles; servant against his bishop's brownies of the middle class of servants; give out thirty rubles per person to teachers of Greek and Latin with paintings; for the Russian five rubles, and bread for the poor, who will learn Russian literacy, one money per day, and those who speak Greek and Latin languages, two money per day, and the sables and robes of the former Right Reverend Varlaam... appreciate sell, etc.” From the addition of the words “who will study” to the word “students” it is clear that the school was not yet open. From the surviving student exercises 1173 we can conclude that classes began on September 1, 1702. 1174 The school, which bore the constant name “school”, 1175 was located in the Rostov Kremlin, near the bishop’s house, where exactly, we do not know exactly. 1176 The number of students reached up to 200, 1177 about 23 of them are known by name. 1178 Most of them were children of priests, 1179 but there were persons of other ranks. At least in one of the works, noble and ignoble persons are mentioned, 1180 the beggars, famous visiting Little Russians and even the Greek 1181 Priests of the entire diocese had to send their children to school. was free: evidence can serve as a decree of February 23, 1703 to the priestly elder in Romanov, Voskresensky priest Alexei, which reads, among other things: with God's help, by the command of the Great Sovereign, and he (pr. Demetrius) with the bishop's diligence in Rostov, in his bishop's house, literacy teaching was organized, and in one of them all the priests taught their children in teaching without money. And whoever the priest disobeys this decree, that person V.G. is disgusted with the decree and the bishop and will accept a reward for his deeds.” Apparently, they did not expect any special obedience, for it was further announced: “their children (priests and deacons) will be sent to the Romanovs in the house yard immediately in your presence (the priest’s elder), without delay, without waiting again for the decree and messengers.” 1182 There were three teachers at the school 1183: Russian teacher - Evfimy Morogin, Latin - Ivan Maltsevich and the supposed teacher of rhetoric Bogomodlevsky. Maltsevich and Bogomodlevsky were apparently Little Russians. 1184 Training began with the Russian alphabet. This is clear from the above decree. At the same time, students were taught writing and singing. “Love books not only those that are revered, those that you have studied, starting from the first az even to the last upsilon, but also those that are sung through a low ut and a high la,” says one exercise. 1185 Another phrase also testifies to singing: “Disciple John, read useful books and sing from ut to la voice (sonora).” 1186 Here, in elementary education, the Rostov school fully preserved the tradition of Old Russian schools, included in epics - to teach “Russian literacy and church chanting.” When teaching the Law of God, prayers were probably first memorized. This should also include catechetical instructions, an excerpt of which has survived to this day. 1187 G. Nikolsky also mentions the teaching of arithmetic, but does not provide any other evidence other than the presence of a blackboard (tabula) in the classroom. The inventory of the property of St. Demetrius mentions two globes, geographical maps (delineationes sive tabulae totius orbis) and a book about Gerardus Mercator (Epitaphium in obitum Gerardi Mercatoris), but we do not know whether they were used at school. 1188 Then Greek and Latin were taught. The teaching of Greek was prescribed by the above decree, and that it was carried out is evidenced by references (in textbooks) to students taught in Greek and Latin (et graecis et latinis litteris eruditi. 1189 In a letter to Job, Metropolitan of Novgorod, Demetrius said about himself that he started a Greek and Latin school. 1190 In the library St. Demetrius probably had for his students two Slavic-Greek and two Greek-Latin lexicons, Rudimenta linguae graecae, and three Greek grammars: Lascaris, Lviv and an unknown author. The saint himself placed a high value on the Greek language: “teaching, which is the beginning and the source of all wisdom, is the Hellenic Greek language, for from that all wise teachings came into being in all languages,” he writes to Job of Novgorod. The teaching of the Latin language is evidenced in detail by the textbooks that have survived to us, to which we have repeatedly referred. The very division of the school into classes was drawn up in accordance with the study of the Latin language. The textbook was the famous at one time “Institutiones linguae latinae” by the Jesuit Emmanuel Alvar. This textbook has been studied in countless editions in Western Europe and Poland. 1192 I have at hand the edition of 1753 (Hildesii), and judging by the words of George Konissky, it was constantly used in our schools in the last century. 1193 This textbook is presented in the form of questions and answers in Russian and Latin, and does not contain anything particularly difficult or dark. 1194 At the beginning, in the foundations (rudimenta), after the doctrine of letters and syllables, the basic concepts of noun, adjective, pronoun, verb, participle, preposition and conjunction are systematically presented. The first book of the Institutionum then goes into detail about conjugations and declensions. At the end there are examples corresponding to the rules with ready-made translations for learning by heart. 1195 This first part of the Institutionum was taught in analogy class before the Lenten Triodion began. This was probably followed by repetition and consolidation of the rules in memory through written exercises. All 27 exercises were done, of which 9 were homework, 3 were class work, we don’t know about the rest. The second part of Alvar sets out the syntax, which contained chapters de octo partium orationis constructione, de concordantiis, de constructione figurata, etc., 31 chapters in total. 1196 All these rules were provided with a lot of examples. The initial examples of etymology were taken from living speech, such as the following: “St. Leontius and Ignatius in heaven. The mayor of Rostov is the voivode. Yaroslavl is 60 versts from Rostov. Criminals in Russia are exiled to Siberia. The Most Serene Sovereign took Kantsy 1197, who was present to Boris Petrovich Sheremetev. “The Most Serene One took Azov, and will take Riga.” Then, for syntax, examples were taken from classical writers. These examples were learned, as we have already said, by heart. 1198 The written works of the students were called: exercitia, occupationes, compositiones. Upon completion of etymology, when going through syntax, students were given independent written translations from Russian. Such translations were homemade and classy (compositiones domesticae et scholasticae). The latter were divided into simple and about places (de locis), i.e. those who wrote better were seated higher. 1199 These essays corresponded to the passable rules. 1200 The following rules for translation were proposed: “Let him make the rite grammatically uniform and three times at the beginning (faciat in principio ordinem grammaticam semel, bis ceu ter), then let him consider all the regulations of Alvar; If he gets a name, let him think of what kind and what declination; If a verb appears, let him consider which verb is active or passive and which conjugation, and also the preposition and the message with which case. 1201 Then the teacher corrected the translations, indicated errors in them (errata), the students noted the corrections in their notebooks and then rewrote them in white in their free time (vacationibus). Sometimes the teacher himself took on this correspondence. It is in this form that textbooks have come down to us. 1202 At the beginning, at a younger age, both examples and exercises are characterized by simplicity of thought and expression. For the most part, they contain either moral instructions, or humorous remarks about students, or phrases from everyday life. This is how mention is made of those traveling abroad, of Rostov schismatics, etc. 1203 Along with this we also find examples from the classical world. The story of Ovid about Actaeon and Pliny about Arachne is given, and a moral teaching is given on the theme: “he who humbles himself will be exalted, he who exalts himself will humble himself.” 1204 Here we also encounter fables about evil and evil and about the wolf and the crane. 1205 Then the examples begin, filled with figurative expressions. The student who wrote the best essay is like a cedar of Lebanon, the second is like a cypress, the third is like a date, “if anyone from you does not sit on the highest place, he will be a simple willow or a bitter aspen.” 1206 Glorifying Leonty of Rostov, the teacher says that half of him is a lion (leo), therefore you (the students) “hold the mental lion, so that you can tame the beasts that are in you, like the chamois of fear - to go to school, the bear of rudeness, the wolf of ferocity, the fox of flattery, the hare of quick running.” 1207 There are quite a few examples with all the attributes of the false classicism of that time. "Remembering St. George on the wheel, judge that the world is like the wheel of Ixion.” 1208 “At the Last Judgment, not only one will be washed with tears there, like the unclean Alecto and the terrible Medusa, etc. With the name Ignatius, a play on words is used ignis - fire, etc. 1209 The composition in the form of a speech to Metropolitan Demetrius on his name day (October 26) asks the question why the bishop was born under the sign of Scorpio, and not under the sign of Virgo or Meryl, Lion or Lamb, since he is blameless, just, zealous for the faith and meek? The answer is found in the life of St. Demetrius of Thessaloniki: just as he trampled in the form of a scorpion all the delights of the world, so did this one, etc. 1210 All these examples clearly show in the teachers the disciples of Golyatovsky and faithful followers of the “Key of Understanding,” which the saint himself was not alien to. Dimitri. Themes in older ages are often taken from scripture. For example, the parable of the rich man and Lazarus is interpreted: the teacher explains, very unsuccessfully, that the fire of the rich man is pride, and the water that he asks from Lazarus is the tears of poor Lazarus. 1211 A more successful interpretation (it seems, according to Chrysostom) of the parable of the traveler who was robbed on the way from Jerusalem to Jericho. Jerusalem is the thought of God, Jericho is the moon of impermanence, this world, the robbers are sins. 1212 The similarity of these writings with southern Russian sermons becomes obvious. The sea gives beads, Mary gave Christ. 1213 Apostles and St. Nicholas say: St. John the Baptist, what are you doing? How can you dare, neither an apostle nor a saint, to baptize on someone else’s day? (not on Wednesday, the day dedicated to St. I. Baptist). John replies that he was sent by Him whose times are. 1214 The question is raised, who is superior, St. John the Baptist or St. John the Evangelist? The disciple bearing the name of the Baptist says that it is said about his patron: “The greatest of those born of women did not rise.” The opponent objects that St. The Forerunner considered himself unworthy to touch the shoes of the Savior, and his patron John the Theologian reclined on the Lord’s toes. The disputants make peace and mutually glorify the enemy’s patron. 1215 At the same age, the topic was given to transpose the commandments in Slavic verses into Latin verses. 1216 The study of grammar lasted three years, 1217, and the notebook of works itself was completed in 1705, on the week of the Publican and the Pharisee. 1218 Among the books of St. Demetrius, transferred to the printing library after his death, contained quite a few Latin textbooks: four copies of Alvar, two Latin lexicons (it is unknown whose) and two copies of Justin. 1219 He probably also worked for his students about Polikarpov’s Slavic-Greek-Latin lexicon, about which he wrote to Theologus twice and which was published in December 1704. 1220 In addition to Latin and Greek, according to Mr. Nikolsky, Polish was also taught. The same opinion is repeated by Mr. Znamensky. 1221 G. Nikolsky refers to a notebook of Latin works by the student Vasily Zaleniya, containing praise for science and virtue, but this could be an isolated case of private teaching; We have no other instructions. 1222 At the end of the year there was an exam and the teacher frightened the lazy students with it: “I advise you, because I accept (faveo), study, so that at the end of the year your cold will not increase and before those who command you to interpret the rules, you will not be cruel or afraid.” 1223 By 1706 the course of “grammatical studies” was supposed to end, it ended, and, as it seems, the school ceased to exist. The monastic order, which was in charge of the maintenance (and partly the organization and court) of schools, generally cared little about their maintenance. 1224 Stolnik Vasily Voeikov received on April 11, 1704 a letter from V.G. on the collection of money, coronal duties and all income of the bishop's house in general with the treasurer 1225 and was obliged, without V.G.'s decree, not to hold the treasury for any expenses, was not in particularly good relations with St. Dimitri. This is what the saint wrote to Job of Novgorod: “Hearing the Hellenic Greek teaching that began with your Eminence... I rejoice greatly at this; What can instruct a person if not teaching? and I, a sinner, by the will of the Lord, began to apply diligence to the teachings and started a school in Greek and Latin, and the students studied for two years or more and already began to understand grammar without evil... but by God’s permission, the poverty that has been created for the bishop’s house and the abandonment of teaching, which feeds us even more indignantly, as if a lot would go to the teachers and students, the cost 1226 and already all that which the bishop’s house has to feed on has been taken away from us, not only the fatherland, but also church tributes, and coronal memorials, and so on, and the rest, having become impoverished in everything and in teachings.” 1227 Direct instructions for the continuation of classes after 1705 at the school of St. We don't have Dimitri. The data provided by researchers about the existence of classes of poetry, rhetoric and even philosophy do not seem convincing enough to us. They refer to the letter of the student Andrei Bodakovsky to Leonty of the Annunciation about the teacher of rhetoric, 1228 rhetorical handwritten treatises “De orationibus”, which contains rules, materials, maxims and symbols for speeches and to the speech placed in the V volume of the works of St. Demetrius, spoken by a student of philosophy. Firstly, we note that, firstly, the letter from student to student was written on October 24. 1709 (four days before the death of Demetrius) and does not say a word about the illness of the saint and was sent, probably, from Moscow to the Rostov man in the street (priest?), and not back: it is unlikely that a copy would have been preserved in Rostov by those who sent the letter. The collection is directly of Moscow origin, according to the testimony of the researcher himself. 1229 The speech “to the Most Holy Metropolitan, from a single student in the name of John,” could have been delivered by a student of the Moscow Slavic-Greek-Latin Academy, a former student of the Rostov school. 1230 The main proof is that the saint himself calls his classes (teachings) grammatical, that is, consisting of infim, etymology and syntax. Let us turn to the inner life of the disciples. They were divided into three classes, 1231 and in the first, like the Likhuds, there were two sections. The classroom had tables, benches, a small blackboard, a ruler (ferula), rods, ink and quills. 1232 They sat in classes according to their successes. 1233 The bad students sat back, near the stove and doors. 1234 The best student was called the emperor and sat in front in a special place. 1235 At the same time, the emperor was also an auditor: he asked lessons, put marks (nescit, non bene, etc.), explained and repeated lessons. 1236 The Emperor sat down in his place with special ceremonies; 1237 students sang to him: “Hello, new emperor!” He also kept order - superattendens senior debet esse studiosis. 1238 The senior, sometimes a senior class student, also kept order and could even “train the students like gypsy horses.” The first senator sat next to the emperor. 1239 All these school customs of purely Latin-Jesuit origin, of course, brought a lot of entertainment to the students amid the monotonously monotonous school life. During non-class time, the students, although they lived in the bishop's house, enjoyed complete freedom - preparing or not preparing lessons was completely in their will. 1240 The days free from teaching were holidays and Sundays, name days of bosses and teachers, Thursday and Saturday afternoons, 1241 two days of Christmastide and a three-week vacation in August. In case of a visit from some important person, the students were given leave. So they once waited for the head of the monastery order, I. A. Musin, Pushkin. “Palladian baby! Even in the month of April, invite your great guest, the close boyar of the Tsar’s Majesty Ivan Alekseevich Musin Pushkin, to school, and prepare all the school’s resistance armor (omnia scholastici certaminis arma), and in May the blossoming May will ask you for a three-day walk for your kind answers to his questions, and let you run around Lake Rostov island and swim along the fast river called Uda (Mouth?).” 1242 The same essay also introduces us to the pastime of students during vacations. They walked in the field, 1243 went by boat to the island of Lake Rostov, 1244 visited the bishop in his villages of Demyanakh, Shestakovo and Kaptsy. 1245 On holidays they made speeches, 1246 and performed theatrical plays and dialogues. The play has reached us: “The crown of the gloriously victorious hero of the good work of Christ, the holy great martyr Demetrius, on the day of his glorious feast is solemn from the humble name-bearer, the Right Reverend Demetrius, Metropolitan of Rostov and Yaroslavl, pupils of the grammar of students of infants, a poem woven in Rostov in 1704.” 1247 Of course, teachers worked here, not students who had studied for only two years. Around the same time, the saint himself wrote some dialogue for Sunday. 1248 At the same theater, the famous comedy for the Nativity of Christ was performed, the composition of which is usually attributed to the saint, although the final words of the prologue directly deny the authorship of Demetrius: To this everyone willingly, we pray that you heed, You, the bishop, bless him. 1249 The comedy was presented on December 24, 1702. 1250 We will give an overview of its content based on Morozov’s book. 1251 “Comedy for the Nativity of Christ” was written according to all the rules of school literature and consists of an antiprologue, a prologue, 18 events and an epilogue. In the antiprologue, “Human Nature” mourns human imperfection and the Fall, which made her a slave of death. Hope, the Golden Age, Tranquility (that is, peace), Love, Meekness, Gentleness, Joy and Fortune console her; behind them Reasoning, the Iron Age, Violence, Hatred, Fury, Malice, Crying and Envy indicate the dark sides of life, Nature is confused, and Death proclaims its dominance. She is stopped by Life, which appeared in the world to revive man and make him worthy of eternal life. This is followed by a prologue, outlining the content of the action: the death of Herod, who paid for the fact that he was “heavily bound in the vain world of passions.” In the first appearance, the Earth laments its fate as a result of the fall of its forefathers; Heaven consoles her, promising the soon coming of the Savior. You can hear singing: “Christ is born, praise!” etc.; The Grace of God appears on the stage, declaring peace on earth and good will to men. In the second appearance, Enmity (or Envy), the product of “Luciper and the whole of hell,” rages against the Grace of God and asks Vulcan and the Cyclopes to forge weapons for her, which she will scatter into the Jewish borders and shed a sea of ​​​​blood. The Cyclopes sing in chorus (“everyone speaks together”). An interlude follows - a scene of shepherds. The shepherds are Great Russian men Boris, Avram and Afonya. The last two went into town to do some shopping, but the first stayed with the sheep and, when night fell, went to look for his comrades. He addresses the audience with questions about them: Sirs, my lights! Are you living well? You are gathered in this place and are turning grey: Have you seen my comrades walking? Carrying purses to the city or from the city? One is already old, a little hunchbacked, Crooked by eye; His name is Abram the watchman; Another young man, named after Afonya, In the old fur coat that was given to us as a companion. Avram and Afonya soon arrive: they were delayed because they went “to the circle” to drink some wine for altyn, however, they did not forget their comrade. Everyone sits down to dinner. The singing of angels is heard. The shepherds are surprised and look at the sky. An angel appears, brings the news of the birth of the Savior and tells them to worship Christ in Bethlehem. Frightened shepherds ask: Sir! Is it necessary to pay a bow? Shtob didn’t order, as our prince, to lead the way? The angel calms them down, and they, “adorned in new stockings and bast shoes,” set off on their journey. The scene concludes with a chorus translated from the Polish kantychka: “The angel was the shepherd.” Appearance 4 depicts the shepherds alternately welcoming the newborn Christ and then announcing him to the people: We are eye-witnesses of this, we have seen with our own eyes: At the city of Bethlehem, in a deep den, A little boy lies in a manger on the hay, His mother and old Osip are there. In the next scene, Stargazer Curiosity lists the signs of the zodiac, constellations and individual stars, but cannot understand the meaning of the new star and turns to the prophet Balaam for clarification. Balaam rises from the grave and explains his prophecy about Christ. Curiosity sends the Magi after the star. In the 6th appearance, Herod, seated on a throne among his senators, speaks of his worldwide glory and invincibility. Singers sing hymns in honor of the king. An ambassador arrives from the three kings; the ambassador's foreign language is naively conveyed in the form of broken Russian speech. Herod, in a fit of anger, wants to kill the ambassador, but the senators restrain him and advise him to accept the kings. There follows a conversation between the kings and Herod and their worship of Christ, concluded in chorus. In the 8th appearance, Herod learns that the kings have gone another way; calls upon rabbis to point out the birthplace of Christ in Bethlehem. On the advice of the senators, Herod orders the Bethlehem babies to be beaten. The choir sings: “A voice was heard in Rama, Rachel wept,” etc. In the 9th appearance, “the murder of the children is not audible, but visible.” Then follows a long “lamentation, like the lamentable Rachel,” ending with the repetition of the chorus: “A voice is heard in Rama.” The leader of the warriors brings the heads of the children, Herod, in joy, orders them to sing and falls asleep. Behind the stage there is a chorus calling for vengeance; The royal servants run away in horror, and Innocence appears before Herod (in a dream), in white clothes, with two cups filled with blood and tears. Truth declares that Herod is destined for a place in Gehenna, and orders two angels to place Innocence in heaven. Herod awakens (scene 13) and feels sick; the chorus expresses the idea of ​​the prologue about worldly vanity. The nobles come to the sick king, from whom there is an unbearable stench; the doctor announces that his entire body is rotten. Everyone close to him is fleeing from the infection. In the 15th appearance, Herod laments his pitiable fate; a voice answers him in short phrases reminiscent of an “echo.” Herod dies in terrible agony, Vengeance comes onto the scene and casts him into hell. In the 16th appearance, Herod, in the torments of hell, cries out and curses his advisers and the day of his birth. The last two phenomena represent, as it were, the conclusion of the antiprologue. Death triumphs: it killed 14 thousand babies, watered the earth with blood, and killed Herod. She has power over human nature, she wants to sit on the throne and take the crown. But Life stops her again: she, Life, and not Death, will forever retain the throne and crown Nature, her friend. The fortress of God declares that Herod suffers torment for his pride, and that the same torment is prepared for sinners who “kill Christ with their sins.” The epilogue, as usual, thanks the listeners for their attention and asks for forgiveness for mistakes in the action. In conclusion, P. O. Morozov says: “A detailed analysis of the Christmas drama leads us to the conclusion that this play represents a reworking, and partly even a translation (in choirs) of a Polish school performance, the text of which is unknown to us.” Theatrical performances, singing and music undoubtedly had a very fruitful influence on the aesthetic sense of the students. They had to draw the scenery and prepare the costumes. The performances, in the words of the Spiritual Regulations, developed in students “resolution, which is prudent courage.” That was the entertainment. The maintenance of the students was quite decent: they were fed enough; in the summer they received fruit: cherries, apples, pears. 1252 They bought cloth for clothing. The treatment of teachers was relatively mild and punishments were assigned not so much for failure as for bad behavior and obvious laziness. 1253 The teacher encouraged the unsuccessful and incapable student with words and advised him to pray to the saints. The teacher treated the newly admitted “beast-like” students very gently: “New student Luko and Andrei, don’t be a crazy elephant! Don’t tremble, beast-like disciple!” 1254 The preface of the textbook was addressed to them: “Bitterness is the root of your teaching; growing from this bitter teaching the root of sweet virtues, honor and glory signs; Great-power royal scepters are spreading from the root of the teaching, the staffs of the bishops are vegetating, the maces of unconquered princes and generals are growing... The search for wisdom gives the length of days, all wealth and triumph over enemies... If you desired wisdom with its fruits as temporal as they are eternal, this one spoke words to God with Solomon.”... 1255 However, corporal punishment was also used: the saint himself threatened to flog those who “converted with pigs” and students who disobeyed the senior. 1256 The Latin teacher, as a joke, gives the following phrases for translation: “I'm afraid that I will be whipped. There is a thing at school that they call a vine. The fire and the rods that I like are on the table.” 1257 “It is fitting for a student, says one essay, to be patient, enduring, like a saint. Simeon endured winter and heat - a stormy wind, sometimes emanating from the mouth of a cruel teacher and heat, a weapon of punishment scorching a ridge or a hand. 1258 I remember that every student, having taken a blow, will better look according to the rule and drive them into his head all the time, and having driven them in, like snakes, frequent stings, frequent falls on the bench, or the approach of furnaces and the beating of punishment blades (fell) and whips, sparing the integrity of the bones, and the cruelty of the teacher’s lips.” 1259 However, forgiveness was declared to those who did not prepare a lesson and repented. “One thing I can say: I sat all night, I can’t write poetry (pensa); and it seems to me that I lay there all night eating... Even if someone is written in errata: non bene, non tota, non recitavit, nescit, but brings guilt and says: those who sinned, overslept, truanted, did not study, will receive forgiveness.” 1260 However, corporal punishment was not used too often; there were other measures. “In the month of April I forced you to fight the council (calcari consilii), like animals, to study; Otherwise, you didn’t listen to me, but now... don’t often hope to go to the island, unless you get closer to the teaching.” 1261 The students, however, were not distinguished by excessive good behavior. The younger students are staggering, only the older ones are studying, the teacher says. The singers who studied Latin left school as if they were going to church, for mass. Others did not go to school at all. 1262 Rumors about the bad behavior of the disciples reached the saint. “Children f... children! he wrote, I hear bad things about you: instead of learning, you are learning to be irritated, and the nets from you, following the prodigal son, went to convert with pigs. I am very sad and angry with you, and because the fault of your corruption is that everyone lives according to their own will, everyone is greater; For this reason, I am appointing you as seigneur, Mr. Andrei Yurevich, so that he can train you like gypsy horses, and whoever is nasty will receive a whip.” 1263 This entire letter, the entire structure of the school, has a purely family character. This sharply distinguishes our school, the original favorite brainchild of St. Demetrius, from schools that arose by order, whose relationship to students was based on official, strictly legal relations. 1264 This nepotism becomes even more clear from the relationship of St. Demetrius to teachers and students. How much he cares about the former can be evidenced by the following letter to Voivode Vorontsov. “Humble Demetrius, by the grace of God, Metropolitan of Rostov and Yaroslavl, to the steward and governor Larion Gavrilovich. The heavenly Archpastor's blessing (and) our humble prayers (may) be with you. We thank your humble honor, that in Rostov you welcomed our school teachers to them with your mercy, and especially showed them the mercy you showed to them without us, and on your appearances, with all sorts of parting words, let them go to the city of Yaroslavl honestly and treated and escorted them in every possible way; For this reason, I, a humble one, must always pray to the Lord God for your health. May the mercy of God and the Most Holy Theotokos and the great miracle workers, blessings, (and) our humble prayers be with you now and forever. Yaroslavl July 19. I wish all the best to your honor, Bishop of Rostov and Yaroslavl Dimitri the sinner. With your grace’s brow for the vodka, we drink to your health and give thanks.” 1265 There is nothing to say about caring for students. The archpastor often visited the school, listened to it himself and tested the students’ success. 1266 Having selected the most capable, he taught them in the winter - he interpreted some books from the Old Testament, and in the summer, in the village of Demyanakh, he explained the New Testament. 1267 During the divine service, the disciples corrected the position of singers not only in Rostov, but also in other places, as can be seen from the unpublished word of the saint on the day of Boris and Gleb; he himself confessed and communed them; promised to pray for them if he achieved mercy after death; 1268 exhorted them to study and distributed money to the more diligent, a penny for each, or an altyn for two, and took them to their villages for vacations. 1269 During his illness, he sent for his disciples and ordered them to read the “Our Father” prayer five times in remembrance of the five plagues of Christ. 1270 And subsequently he did not leave his students, as evidenced by a letter from the students of Zalenia and Blagoveshchensky dated October 10, 1708 from Moscow. Magnifying the saint as “Maecenas” and “father of all,” they thank him for being generous and showing them great mercy to the poor: he sent alms in times of poverty: Venit ad nos tempore tristi. 1271 The latter, writing a letter of petition to Dositheos, successor of St. Demetrius, commemorated by “our Eminence Metropolitan Demetrius of blessed memory.” 1272 And so, let’s put together the conclusions that we came to while reviewing the Rostov school. This school was corresponding to the ancient Russian elementary parish school of literacy, containing, in the general Orthodox Church direction, teaching reading, writing and singing. The Rostov school represented a movement forward compared to the ancient school, introducing Greek and Latin into the range of teaching. The latter was especially important because it contained extensive literature on all branches of knowledge, and it was then an international language. Taking some formalities from Western schools, St. Demetrius did not take their spirit. Nepotism, simplicity of relationships with a certain severity that was quite common at that time, a complete absence of official formality and Jesuitism 1273 constitute the main side of the internal life of the school. Teaching itself was not imbued with the dry abstractions and stiffness of scholasticism, but contained, of course relatively, the beginning of life. The main merit of St. Demetrius is that he took the initiative in establishing a new, albeit on an old basis, elementary public school, at a time when no one thought about them. The Rostov school was accessible to everyone, and not only to the clergy; it was general, not special; This is its difference from the Petrovsky schools, which are strictly special and intended for a certain class. 1274 For all that, the Rostov school was imbued with the Orthodox principle, the cornerstone of the Russian people. In the life of the infant John († 1663) we read that he “was given to no Christian to learn to read and write, and when a teacher went to study, we accompanied certain youths to school. The murder of the infant Ioann Nikiforovich Chepolosov, the Uglich passion-bearer. Ya. 1881 p. 1. About parish schools in general, see, in addition to the book below by Ave. Znamensky, the work of Vladimirsky-Budanov State and Public Education in Russia of the 18th Century I, Ya. 1874 and J. M. N. P. 1873, X and XII. Review by Professor Ikonnikov in Kievsk. Univ. Izv. 1875 No. 11. This manuscript, mentioned more than once, contains copies of decrees and was not yet numbered during my stay in Yaroslavl. I gained access to it thanks to Fr. to the sacristan Archimandrite Vladimir. In appearance, it constitutes, as it were, the first part of those later (since 1711) decrees, which are stored in the archives of the Yaroslavl Consistory in bundle No. 1. In addition, this document, according to another list, was printed in Bibliogr. Zap. 1859 No. 1. The surviving textbook of Latin grammar and versification and a collection of Latin written student essays were published almost entirely in unofficial. parts of the Yaroslavl Diocesan Gazette of 1863 and 1883 by O. Ya. Nikolsky and N. Korsunsky. The first, a venerable provincial figure († 1880, see Ya. E. V. 1880 No. 21), provided these works with an excellent introductory article, the conclusions of which often only have to be repeated. These textbooks and the examples included in them, written by the teacher himself, serve as the main material for the history of the school of St. Dimitri. See my note in the magazine “Art” 1883 No. 29. “We are beginning to study for the third year... may the spirit of wisdom be called upon on this day of the month of September summer from the village. m. 7212 from the incarnation of God the Word 1704.” (Ya.E.V. 1863, No. 41, p. 404). “The single summer has passed, but you have not borne fruit,” - in the essay of September 1, 1703 (also No. 24, p. 233) Coeperunt studia Rostoviae abhinc (end of 1704) duos annos et tres menses. (No. 25 p. 243). The school teaching from our venerable father Simeon the Stylite (September 1) does not begin in vain (No. 24, p. 213). Ya. E. V. 1863 No. 25 p. 242. There is an assumption that it was placed in the rooms of the garden building Y. E. V. 1884 No. 1 p. 2. Life of St. Demetrius page 40. Ya. E. V. 1863 No. 31 p. 239. Ya. E. V. 1863 No. 40 p. 397. The Little Russians are indicated by the name “Gritsyu” and the surnames Bogdanovsky, Yurievich, Zalenia. In one essay we read: “Having left home with a dear companion, on the way I was annoyed that it took so long to take us to Moscow, and now, having started my studies, I will seem to be annoyed that this companion is a lazy companion for me in a new field (Ya. E. V. 1863 No. 33 p. 329). Yarosl. Eparch. Ved. 1871 No. 46 p. 371. Unde noster magister? Forinsecus nostrae gentis (Ya. E. B. 1863 No. 33 p. 328). Biography of Maltsevich in Yar. Ep. Ved. 1883 pp. 347, 353 and 363, and Bogomodlevsky in Yar. Ep. Ved. 1884 No. 4 p. 6 and Vyats. Eparch. Ved. 1883 No. 24. Wed. also numerous Little Russianisms in textbooks: olive garden (olivetum), zahrop (stertuit), zmazh (dele), stay, (maneamus), benefactor (benefatrix), dare (strequillium), shiya (collum), etc. Ya. E. B. 1863 No. 28 p. 275. Ya. E. B. 1884 No. 44 p. 351. This is our view of the Brief Teaching on the Seven Sacraments of the Church of St. Demetrius of Rostov, published by A. A. Titov, corrected by his own hand (?) M. 1880 - apparently a Little Russian work. A suitable essay among my manuscripts: Brief Questions and Answers of the Orthodox Confession of Faith. In high school, “Short Questions and Answers about Faith” (Op. I, 59), almost a translation of some Little Russian work, could serve the same purpose. Piskarev's manuscripts No. 82 preserved the 1712 translation of the saint's Latin work, Interpretation on the Book of Genesis - perhaps also intended for students. Yaroslavs. Governors. Gazette 1855 part neof. No. 24 p.187. Yarosl. Eparch. Ved. 1863 No. 29 p. 288. Here, by the way, let us replace Mr. Nikolsky’s mistake, where he talks about the Greek department of the school and quotes the phrase: “The Latin department (pars) studies better than the Greek.” This was a division of students not by subjects, but by success, taken from Jesuit schools. (Lukaszewiec Historya szkòl w koronie u wielkiem księstwie Litewskiem Posnan, 1849, I, 299. This division in partem Graecam (worst) et Romanam (best) was ridiculed by PR Gratian Piotrovsky in his III satire. This mistake of Nikolsky was repeated by Mr. Znamensky. Spiritual schools in Russia before the reform of 1808. Kazan 1881 p. 21. This letter, very important, has been published more than once. See Proceedings of Kiev. Spirit. Academy 1860 II, 282. Titov. New data about St. Demetrius of Rostov M. 1881 p. 13. Solovyov History of Russia vol. XVI p. 29 (here it is abbreviated). Yar. Lip. Ved. 1855 No. 25 p. 196 and in our appendix. Lukasz. I, 275 complements Jocher's bibliography. Alvar was used among us before: among the books of the embassy order we find Alvar teaching in Latin and German. Young. at 1844 Khark. 1843 p. 143, (dated July 23, 1696). Znamensky, O spirit. schools, pp. 437–441. Contrary to the opinion of the late Pekarsky “Ot. Notes" 1862, II, 556, author of the article in Pedagogical. Vestnik 1858, vol. V, p. 23 and repeating them, Znamensky Ave., p. 438. Ya.E.V. 1883 No. 44 p. 347. Ya. E. V. 1863 No. 27 pp. 263–265. Capture of Nyenschantz - May 1, 1703 (Soloviev, History of Russia XIV p. 348). Ya. E. V. 1863 No. 27 p. 265 and 1883 No. 41 p. 347. The Jesuits assigned special benches in their school rooms for children of famous families. (Pekarski O.Z. No. 62, II, 558 with reference to Kondratowicz (Syrokomlia) Dzieje Literatury w Polsce I, 166 and II, 171. I hope that you, Dmitro, having memorized the admonition about a grammatical essay, will write this school essay without any error (Ya. E. V. 1863 No. 36 p. 345). Ya.E.V. 1883 No. 45, p. 358, cf. Ya. E. V. 1863 No. 34 p. 337. Ya. E. V. 1863 No. 28, p. 272 and 1883 No. 44 p. 347. Dicant ergo, quis honorabilis est et quis non honorabilis: sedensne in fornace, ubi educatus est, aut peregrinans per multas civitates et pagos. (Ya. E. B. 1884, No. 46, p. 4 364). Glorifying St. Abraham of Rostov for the overthrow of Veles, the teacher adds: “I see that the memory of Veles has not yet been eradicated in many local captains, the new grace has not taken root” (Ya. E. V. 1863 No. 34 p. 341). Ya. E. V. 1883 No. 46 p. 363. Ya. E. V. 1863 No. 35 pp. 346 and 350. Ya. E. V. 1863 No. 39, p. 387. Ya. E. V. 1863 No. 40 p. 396. Ya. E. V. 1884 No. 45 p. 356. Ya. E. V. 1863 No. 40 pp. 396–397. Ya. E. V. 1863 No. 35 p. 348. Ya.E.V. 1863 No. 43 p. 602. Ya.E.V. 1863 No. 44 p. 607. Ya. E. V. 1863 No. 36 p. 356. Ya.E.V. 1863 No. 37 p. 366. There is something similar in the saint’s sermons. Ya. E. V. 1863 No. 34 p. 341. Ya.E.V. No. 45 p. 706 (prop. 431). Studia Rostoviae anno praeterito fieri coepere; ni fallor sequenti anno perfici desinentur (Ya. E. B. 1863 No. 27 p. 265). Yarosl. Governor. Led. 1855 No. 25 p. 196. A student of the Rostov schools, Vasily, having studied a little, comes to your mercy for a vacancy, and with this small charter I visit your love.... Are the lexicons being printed and will they be published soon, please let me know (Ya. E. V. 1873 No. 33 p. 258). On the lexicon, see Pekarsky, Science and Literature under Peter I, 190, II, 93. Author of the essay: “St. Dimitri R." M. 1849 p. 48 suggests that the saint needed it for the Chet Menaia, but the processing of them (the third part) at that time was already nearing completion. See below under 1704. Znamensky, O spirit. schools page 21. Ya.E.V. 1863 No. 28 p. 275. Ya. E. V. 1883 No. 44. p. 35. Gorchakov, Monastyrsk. St. Petersburg order 1868 p. 181. Gorchakov, Monastic Order, appendix p. 21. Wed. above page 321 The salaries of secular teachers in Moscow were higher: for example, Magnitsky was paid 90 rubles at the same time. (Soloviev, XV, 92–95, 359). This Andrei Bodakovsky was mentioned in 1708 in a document on duties with the name of “clerk”, see above. The testimony related here reads: Be aware of your mercy that it was ordered to teach rhetoric to Father Bogomodlewskomu... a fair teacher, he travels through the principia, where he does not skip Ya. E. V. 1863 No. 29 p. 289. Ya. E. V. 1863 No. 30 p. 299. I am a youthful sheep and child, I am enlightened by the sunshine, by your holy blessing, I am warmed by the warmth of the sun by your archpastoral mercy... The well-known truth, as I am a sinner, was from your holy, angelic hand, since with your archpastoral blessing I received the book of the teachings of the wise and knowledgeable through my labors schoolchildren, having completed philosophy. I give thanks to your archpastorship, for with your paternal blessing and prayers I have ended the course of the teaching, having accomplished the work in the words of wisdom. Op. V, pp. 137–139. A similar speech, for some reason attributed to the saint, was delivered on the Resurrection of Christ, apparently also by the disciple Ya. E. V. 1865 No. 14–15. The preface to the textbook explicitly states; Here are three classes - lower, middle and higher: climb them and pick the fruits of grammar; grammar leads to philosophy; everyone, before being crowned with a laurel under the philosophical Porphyry tree, must look at the Alvar tree (Ya. E. V. 1863. No. 27, p. 264). Ya. E. V. 1863. No. 26, p. 253. Strove, Palladian youth (Palladiane tyro), having come to her field, strive not with a sharp sword, but with a well-sharpened pen and shining ink to write his name in the highest place (Ya. E. V. 1883. No. 44, p. 350). They sit near the stove or in other shelters near the doors (angulis), trying to get up to the imperial place at noon (Ya. E. V. 1863. No. 38, p. 373). You sit in an honorable imperial place ten steps from the threshold (Ib. No. 36, p. 355). As if regiments are confused without their leaders, our school and our school without an emperor do not know whether all the lessons are able (pensa sciunt), not to have more errata (= notata, magazine). Ya.E.V. 1885, No. 45, p. 357. Feria sexta (on the heels) bonum principium habes tuum honorem quaerere, praeterite imperator: cum congressus fueris cum tuis condiscipulis, quem vis saluta, da illi manum, accepta vero manu deducas illum ex loco; hoc vero quali modo facturus es, ipse scis. (Ya. E. B. 1883. No. 45, p. 366). Ya. E. B. 1863. No. 28, p. 274. Ya. E. B. 1863. No. 45 p. 708 (438). Congratulating the grammar teacher Euthymius (Morogin), whose name day was on Thursday, the students say: it is our custom for your students to chill out for half a day on Thursday, and he (St. Euthymius) wants to keep us cool all day long (Ya. E.V. 1863. No. 33, p. 327). Art 1883 No. 29, Ya. E. V. 1883. No. 45, p. 357. Read... yes, in the spring that has come, when the fast Volga under the glorious Yaroslavl has parted and flows away... the teacher will let you go for a walk (recreari) in the field (Ya. E.V. 1883. No. 44, p. 351). It seems the teacher was also walking with them: Walking on yesterday’s day through a wide field, green with new grass, I saw... (Ib. No. 45, p. 356; Ya. E.V. 1863. No. 33, p. 325, No. 34, p. 336. Nowadays, even if you have a boat, don’t often hope to go to the island (for laziness) Ya. E. V. 1883. No. 45, p. 359. If anyone is witty, both in Shestakovo and Kaptsy, who were diligent, will not lose wisdom (Ya. E. V. 1863. No. 35, p. 347). The life of Demyan is mentioned on page 41. This is the speech printed in the works of the saint, vol. V, pp. 132–136, “written to a single young panic.” Praising the saint as a master, who binds and decides with words, who bows with mercy to slaves and suffers with the infirmities of the weak, as a shepherd, and as a father who lovingly embraces his children, the speech compares Demetrius with the sun, the moon and the morning star. “I believe in the face of your holiness, like the face of Christ himself, who stands before me, without a doubt, as he is always good to children, and Christ is the Lord on earth, giving children the path not taken back. I am a small boy, of age and infancy in mind... I come into the arms of my father’s love, to the hands of the Lord’s mercy, and to the right hand of the archpastoral blessing. A. Titov. New information about St. Demetrius of Rostov. M. 1881. in 8° p. 14. Fully printed in our appendix. N. S. Tikhonravov informed P. O. Morozov that the original edition of these verses was different, but did not give an exact explanation. Yar. Lip. Ved. 1886 No. 62 (cf. below). When would the saint, if he is considered its author, have time to study the customs of the common people of Great Russia in order to deduce their types in his comedy? Morozov. History of Russian theater. Volume I, St. Petersburg. 1889 pp. 89–95 Lists of I.P.B.O. XIV No. 28 and Rostov Museum No. 68. The text is printed in the edition of N.S. Tikhonravov. Russian dramatic works. St. Petersburg 1872. Vol. I, pp. 339–399. Evaluation of the play in Kievan Antiquity XII, 436–458. Wed. Proceedings Kievsk. Spirit. Academician 1865, II, (About Dovgalevsky). Volume 2 of the collection “Wisla” of 1888 contains excerpts from a Polish Christmas nativity play, very close to the drama of the saint. Let us also indicate in the Polish manuscript of I.P.B. (XIV. O. 12) the Christmas drama (Dramat o narodzeni Panskim), where the comic scene is especially curious. This, by the way, is the scene of the shepherds. The characters are: Mascibrzuch, Nierobot, Drzemala i angeli duo. One wakes up the others, zmacoiac kiem po brzuchu, they are cowards et hic angeli accedunt duo cantantes: gloria in excelsis. Mascibrzuch shouts: Vciekay kedy kto moze. The angels calm them down and tell them to go to Bethlehem. Nerobotok says: Bratku, na mnie cialo // Przy samym Bogu tak niedrzalo // Jako kiedy przylecieli // Jakby nas zaras ziesc chcieli, etc. The attribution of the play to the saint is based on the following message from Shtelin. Zu Rostow liess der Metropolit Dmitri Rostowski oefters geistliche Schauspiele von seiner eignen Composition in Versen in der Krestowa (dem grossen Kreuzsale oder Bettzimmer) in der Archieryen Wohnung aufluehren. Die bekanntesten Stücke sind: der Sunder, ein allegorisches Stück. Ehster und Ahasverus, wurde auf Verlangen der Kaiserin Elisabeth in der grossen Fasten auf der Hofschaubuchne aufgefuehrt. Die Geburt Christi Maria war dabei nur im Gemaelde, nicht in Figur. Die Auferstehung Christi, mit sehr allegorischen Episoden. Haigold's Beylagen zum neuveränderten Russland. I. Riga ind Mietau 1769. p. 398. (“Zur Geschichte des Theaters in Russland von Stählin”). The contents of “The Penitent Sinner” are retold by the book. Shakhovsky (Pantheon 1840) and transmitted from Morozov I p. 110. The latter indicates the closeness to the play “Eternal Wisdom” of another Rostov allegorical action, published in our appendix. Apart from the suspicious evidence of Shtelin (see above), Shakhovsky and Nosov, who wrote information about two more dramas of Demetrius: Pandemonium and Conversation of the 12 Apostles (Chronicle of the Russian Theater M. 1883, pp. 32 and 36), we have no information about the dramatic works of the saint and he himself does not mention them anywhere. Based on the fact that, for example. Dimitrov's drama is attributed to him only because it was performed at his school; we think that the opinion about the authorship of St. Demetrius regarding other plays arose in exactly the same way. Svinin (Russian Museum St. Petersburg, 1829 p. 124) mentions, for example, “Nebuchadnezzar,” a tragedy written by Demetrius of Rostov (instead of Polotsk). The play Esther and Ahasfer was also in the repertoire of Gregory Rhinhuber Relation de voyage en Russie. 1684. Berlin. 1883. p. 29. We also know nothing about the “Assumption Drama” mentioned by Metropolitan Eugene, who also points to lists in the Synodal Library, where they are no longer found (dictionary, I, 133). The heavens sprinkled the field with rain and produced fruits from the earth: rye, wheat, barley, oats, buckwheat and millet for our children’s porridge. (Ya.E.V. 1883. No. 45, p. 356). We rejoiced when red cherries, sweet apples, delicious pears, green cucumbers grew in the summer, but now we are not happy because we hit our foreheads with bitter radishes and cruel horseradish (Ya. E. V. 1863. No. 35, p. 347). About the purchase of cloth in the same place, No. 25, p. 244. Mando vobis diligentiam ne prodatis vos plagis quoniam vos mihi praesul commisit. Ya. E. B. 1863. No. 33, p. 328. Ya. E. B. 1883. No. 44, p. 351. Ya. E. B. 1883. No. 44, p. 348. Art 1883, No. 29, Ch. O.I. and D. 1883 No. 2, p. 17. Ya. E. V. 1863 No. 27, p. 265. Ya. E. V. 1863. No. 34, p. 336. Ya. E. V. 1863 No. 35 p. 348 Ya.E.V. 1863 No. 45 p. 708 (vm. 438). Ya. E. V. 1883 No. 45 p. 359. Ya. E. V. 1863 No. 27 p. 265. Voznesensky would go to school more often if he liked to study. Original letter from St. Demetrius in the sacristy of Yarosl. arch. at home, pasted on a board, presented to His Eminence Jonathan during his tour of the diocese by one of the parish priests. We don’t know where it was published in Ch. O. I. and D. 1883 No. 6 p. 17, which, however, came out after we published the letter in “Art” 1883 No. 29. Znamensky. Theological schools in Russia. K. 1881 p. 390 Rukop. Height. Spaso-Yakovl. Mon., No. 354 l. 226 rev. The same letter was published in the Archive of Prince Vorontsov M. 1870 book. I., and a family legend is given about the friendship of the saint and the wife of the governor Anna Grigorievna Vorontsova, nee Maslova, and about the letters of the saint, perhaps preserved in the Buturlin archives. This includes the Latin work of the saint: For the interpretation of the book of Genesis, see above. Life 40. Archipraesul est non inscius vestri quod diligenter studetis (Ya. E. B. 1863 No. 25 p. 243). Ya.E.V. 1863 No. 25 p. 244 and No. 35 p. 347. Yarosl. Lip. Led. 1852 No. 38. Ya. E. V. 1863 No. 33 p. 330. About legal For formalism, see the beautiful work of Znamensky, Spirit, which has been cited more than once. schools pp. 390 and passim. As an example of Jesuitism, one can cite some of the rules of the seminary of Feofan Prokopovich, a Protestant theologian and author of the Spiritual Regulations. In the “Regulations of what students should know and do by day and by hour,” which he personally compiled, we read: When a student was absent, even before returning to the house, one of our servants, a nobleman or some other servant, would be with him. § 16 Never for two (even on a walk), or even for three, to go away from others and say nothing secretly to oneself, but to speak openly and out loud to others, and whoever sees this should report it as shown in paragraph 15 (in § 15 it says “whoever does not tell will be severely punished”). § 17. But even in company with others, one should not whisper anything into the other’s ear, and everyone who sees this should quickly convey this. § 19 Do not send letters to anyone anywhere without first announcing them to the director. Likewise, to whomever from, at least from parents, letters will be sent, do not print them out or read them, but submit them unopened to the director, and when he prints them out and reads them, gives them back, then you can read them (Proceedings of Kiev. Dukh. Acad. 1866 No. 5 pp. 79–80). Let us note that in the same 1703, at the opening of Metropolitan Philotheus in Tobolsk. Siberian school for everyone, Peter limited its composition to persons who came from the clergy. An extensive and extremely curious, hitherto little-known, letter from Philotheus in Tob. Lip. Ved. 1859 No. 15 et seq. and 1871 No. 26 p. 168.