IX. Литературная деятельность и частная жизнь святителя за Ростовский период

The situation of the bishop's house - Lack of funds - Relations with Voeikov - Private events of 1702-1703 - Events of the beginning of 1704 - Treatment of the Chet-Menya - Events of 1704-1705 - Trip to Moscow - Characteristics of the preaching activity of the saint in general - Pictures of modern society - The attitude of the preacher to Tsar Peter and certain estates - The question of the poor and the rich - Life in Moscow in 1706 - Poverty of the bishop's house and the spiritual life of St. Demetrius - Schism and opposition to it - The cell chronicle and correspondence about it - Characteristics of the cell chronicle - The question of church estates - Incidents of 1707 - The rapprochement of the saint with the Old Moscow desk - The search for the Bryn faith - The content and sources of this work - the last year of the saint's life and his death. In two chapters we reviewed the diocesan activities of St. Demetrius from the official administrative side, and showed his struggle with the ignorance of his subordinates, which was expressed in the founding of the school. Now we will move on to a review of the literary activity and private life of the saint during the Rostov period. There is no doubt that his personality was reflected more clearly in his preaching and theological works than in official orders for the diocese. On the other hand, we consider it important to preserve the smallest facts from the life of the saint: firstly, because in small things the personality of a famous figure is often more clearly outlined than in major actions, and secondly, even small facts at first glance with the discovery of new materials or questions that arise, either themselves acquire unexpected significance or, at least, make it possible to determine at least the necessary chronological data. We make a reservation to him precisely in view of the fact that the selection of these facts greatly interferes with the evenness and smoothness of the systematic presentation of the life of the saint for the given period 1702–1709. We begin with the time of the saint’s arrival in Rostov. A flat, treeless, marshy plain surrounds ancient Rostov, located on the shores of the shallow but vast Lake Nero, with undrinkable water and scanty fish. On the shore of this foggy lake lies the vast Rostov Kremlin, surrounded by a stone wall. Not far from the cathedral, with its famous bell tower; rising behind the walls of a special Kremlin is the Metropolitan House, now a religious school, and the small two-story White Chamber, the usual winter residence of St. Demetrius. For the summer he went to his beloved village of Demyany. The main hall of the White Chamber, decorated at that time with stucco work, resembles the Moscow Faceted Chamber in its appearance: the same low, thick pillar in the middle, from which arches go to the walls, and next to it there are small cozy rooms, connected at that time by passages with the Red Chamber, painted with images of metropolitans. In the White Chamber, according to legend, the saint received Peter I. The living rooms, generally small, were painted, the remains of which we saw back in 1881. 1275, vaulted ceilings, stoves with beautiful green and yellow tiles. All these buildings were erected mainly by the famous Metropolitan of Rostov Jonah III Sysoevich (1652–1690) and partly by Metropolitan Joasaph Lazarevich (1691–1701). We do not know the buildings of St. Demetrius, and it is unlikely that they could have been given the extreme scarcity of funds in the bishop’s house. 1276 It was in these vast chambers, between the Savior Church and the White Chamber, that the new saint of Rostov settled. He decorated the rooms with portraits of his father Sava Tuptal, Archbishop Lazar Baranovich, Metropolitans Varlaam Yasinsky and Stefan Yavorsky, globes, heavenly and earthly, in carpentry machines, etc. 1277 They also housed his library of about 300 volumes, which he replenished tirelessly by ordering books from abroad, via Arkhangelsk. 1278 The saint himself, at this time, was blond with gray hair, a thin man of short stature, hunched over, with a small wedge-shaped beard, wearing glasses, usually wearing a woolen duckweed of his favorite dark green color. Among the people close to him, we note the mentioned hierodeacon Parmen († 1709), the treasurer Ilarius († 1708), the copyist of his works from Balti Yakovlev, who painted a portrait of the saint in 1279, and the saint’s nephew, the black priest Michael. The previous funds of the Rostov ruler were very large. But now, after they came under the jurisdiction of the Monastic Order, for every little thing it was necessary to work through a special “Moscow” attorney in the order, and, thanks to the turmoil of the new institution, which was obliged to provide exorbitant fees for military needs, there was a depletion of funds from the bishop’s departments in general, and including the rich metropolis of Rostov. There were not enough funds even for trifles, and from this point of view the position of the saint was extremely difficult. In 1703, in May, the new governor Larion Vorontsov sent an inventory to the category: an earthen rampart against the river. Pizherma (?), where the waters flowed from the city to the lake, collapsed, and now in that place the earth is crumbling, and as it happens in the city and along the earthen rampart from the cross, it is impossible to walk in that place. 1280 Around 1704 they asked St. Demetrius helped with the construction of the church in the Poshekhonsky Adrian Monastery, but there was nothing to give help from and the petitioners were refused. 1281 In the Moscow courtyard of the Rostov saint at the Church of the Annunciation, in Dorogomilovskaya Sloboda, there lived only one janitor. 1282 The famous letter from St. dates back to December 10, 1706. Demetrius to Job about the closure of the Rostov school: “by God’s permission, the poverty that has been created for the bishop’s house has created an obstacle... and already everything that the bishop’s house has to feed on has been taken away from us: having become impoverished in everything... impoverished and in teaching.” 1283 Poverty also oppressed the saint morally. “I am infirm,” the saint wrote on May 19, 1707 to his acquaintance Theologian: “I am partly embarrassed by sadness, seeing the troubles that exist with the priest, and their tears in vain, and our house, which is becoming scarcer from hour to hour. Even though I trust in God... when I see the need, I am saddened...” 1284 Probably at the end of 1707, Demetrius writes to Feologu: Ask for some tea from the benefactors of Alexei Alexandrovich or Vasily Semenovich. 1285 On December 28 of the same year, the saint answered the elder of the Vilna brotherhood, consoling him in his misadventures: “I absolutely do not have (niemam zgola) how to help the holy monastery (Vilna) in such poverty. Oh, if Rostov had not been in such a deplorable state, I would have known; and now... only ashes remain..." 1286 At the same time, on December 31, 1707, the saint wrote to Theologist: “If I had Pegasus or Alexander’s Bucephalus, I would send them to your honesty, and when they arrive, visit me, but I myself am almost wandering on foot: neither horse nor rider... I am impoverished... there are no sheep for food and no horses.” 1287 In response to Metropolitan Job’s gift of half a barrel of fish, the saint wrote on December 4, 1708: “It is not for the imam to repay, you poor one; I pray to the rich man in the mercy of Christ, that He may reward...” 1288 According to the census book of the city hundred of Yaroslavl in 1709, No. 61 is listed as the courtyard of His Eminence Dimitri, Metropolitan of Rostov and Yaroslavl, and Hieromonk Jonah lives in it 1289; but there are no worldly (i.e. servants) people. At the beginning of the saint’s activity, Tsar Peter visited the Rostov bishop’s house in 1290 and, according to legend, noticing its terrible poverty, he said in a meeting of secular and clergy, probably in the White Chamber, to the steward of the monastery order Vasily Romanovich Voeikov: “if the bishop orders you to move the bishop’s house to the island (on Lake Rostov), then you will certainly do it!” that is, so that the bishop does not demand that you be satisfied in everything. 1291 The extent to which this order was carried out can be seen from what follows. On June 24, 1702, a decree was issued, by virtue of which all correspondence regarding the collection of income from bishops' and monastic lands had to be conducted not with the governors, but with specially appointed stewards. 1292 The saint, who was on good terms with the governor Semyon Vorontsov, 1293 now had to enter into direct relations with the mentioned steward Voeikov, 1294 and these relations immediately took on an unfriendly tone. The saint, as we know, set up a theater at the school, and for the costumes of the characters, probably in the Christmas comedy, he used the old vestments of former bishops. Voeikov did not fail to convey it where it should go. The answer was the following curious decree. “You wrote to us (November 1702, 16) to the great sovereign: after the de former bishops of matter, you were ordered to keep the Right Reverend Demetrius, Metropolitan of Rostov and Yaroslavl, for consumption, whether he would like them for church clothes; and what will be spent and for what matters you are ordered to write down about it for yourself, and in the monastery order, to write for information; and the Most Reverend Demetrius Metropolitan keeps from the house treasury materials and all sorts of goods of the former bishops for comedy and for all expenses without your knowledge, and the keys and seals of that armor in his bishop’s house and (in) that you sent decrees to the treasurer of his bishop and his comrades so that they do not keep those materials and all kinds of goods; and they, the treasurer and his comrades, don’t listen... and you sealed that government bag, and didn’t let the treasurer into that box without you... and those materials of elbow goods should not be kept for anything without our decree; and for what church needs and what will be spent until this date, and for what needs, how much and what should I write a written statement about this and submit it to the monastery order to our boyar Ivan Alekseevich Musin-Pushkin.” At the same time, the memory was sent to the treasurer Ilarius (sealed with black wax), with the same content, with an addition at the end: “and on which date Vasily seals it, write about it to the Great Sovereign, and submit an unsubscribe to the monastery order. 1295 St. Demetrius celebrated the liturgy in the Rostov Cathedral. The steward ordered to beat someone on the right. The cry of the tortured man was heard in the cathedral. The saint sent to ask that the torture be stopped. The steward refused. Then the saint left the liturgy and went to his village of Demyany. 1296 Another time, Voeikov’s daughters laughed loudly in church during the liturgy and teaching. At the end of the liturgy, the saint said: The blessing of the Lord is upon you, except those who laugh. Togo by grace, etc. 1297 Voeikov, of course, did not remain in debt and filed a denunciation that the bishop was cursing the Moscow people, appointing extra priests, etc. The answer was the decree of April 7, 1705, which we cited above. Having outlined the general position of the saint, we move on to particulars. On February 2, Parthenius Neboza, Metropolitan of Laodicea, Azov and Kholmogory, died in Yaroslavl. On February 12, Saint Demetrius buried him in the Yaroslavl Spassky Monastery in 1298 and received thirty rubles for his labors from the Monastic Order. Probably, during the trip to Yaroslavl, an incident occurred with a priest who did not understand the word “Body of Christ”, but knew about the reserve. 1299 In Yaroslavl, the saint stayed in a house built on the banks of the Volga by Metropolitan Jonah Sysoevich in 1690 for the residence of the bishop, with a church in the name of St. Leonty of Rostov, where a stone covered passage led. We do not know whether the saint delivered teachings in Yaroslavl, but upon returning to Rostov, he delivered a teaching on Palm Week (March 29) to the common people. At the beginning, the preacher historically described the very event of the Lord’s entry and the area where it took place, then moved on to an allegorical interpretation of the entry of Christian man into heavenly Jerusalem through the Olivet of spiritual fruits. Having dwelled on the humility of Christ, who sat on a donkey - the likeness of a sinner, the saint leaves to previous times the allegorical interpretation of robes and fronds, “like our willows: I do not want to burden you, my hearers, with a long conversation.” 1300 The same year was also marked by a beautiful sermon, without scholastic embellishments, on the week before enlightenment (December 28) 1301 about conscience and maintaining humility. In this sermon on the text: Prepare the way of the Lord, there is a curious place with a living modern indication: “When the king wants to come to some, even bad city, the citizens strive in every possible way so that the path to them is good, they prepare and correct the path: where there is crampedness, there they spread, where it is swampy, there bridges are paved, the height of the hill is leveled with the ground, the depth the wilderness is carried out and all the troubles along the way are smoothly arranged. When the king approaches, the gates of the city are opened, they come to meet him, joyfully receive him, bow down, and bring gifts.” Warning the faster against pride, the saint humorously notes: “It is not surprising that a man of white flesh with a thick belly cannot squeeze into the narrow gates of heaven, but it is marvelous and pitiful that he who has dried out his flesh through many abstinences, barely having skin on his bones, will not squeeze in, will not enter the gates of heaven” - because of conceit. In 1702, the saint wrote “Grateful remembrance of the passion of Christ, and prayerful reflection and lamentation for the burial of the God-bearing body.” 1302 It is possible that the word on the Saturday of the fourth weeks of Lent also belongs to the same year, indicating the commendable custom of traveling abroad for the sake of learning: from beyond the seas they return with wisdom. 1303 In December 1702, a comedy for the Nativity of Christ was presented in Rostov by students of the saint's school. 1304 In January 1703, a list of the chronograph of Dorotheus of Monemvasia was prepared for the saint. 1305 It seems that this was the first work for the future Cell Chronicler. On January 6, the elderly (103 years old) father of the saint died and was buried in the Kiev Cyril Monastery. 1306 In February (11) Gabriel, Bishop of Vologda, a native of Rostov, asked for the ordination of Andrei Ivanov as deacon of the Church of the Resurrection of Christ, which is on Pura, Voshchazhnikovskaya volost, Rostov district, “about him a certain sound will bother my ears, just like you yourself can judge.” Apparently, in addition to this letter, there was another thing: the saint answered from Rostov in February: “...your holy bishop deigned to write to us from the flock of our city of Rostov about the resident Peter Fedorov son Kichigin, and the district of the Church of the Resurrection of Christ, which is on Pura, Andrei Ivanov, and through your bishop’s prayers, at the request of us humble ones, the aforementioned Peter Kichigin from the soldier has been dismissed, and Ponomarev’s son Andrei Ivanov, in turn, we are ready to humbly tonsure him as a deacon.” 1307 There were other relations with the Vologda diocese. In 1703, a chapel was built in the Veliky Ustyug St. George Church. Anthony and Theodosius of Pechersk. The builder, Protodeacon Ivan Fedorov invited the saint to write a canon for St. Anthony and Theodosius. 1308 Canon was written in 1704. On February 23, 1703, in Romanov (and, consequently, in other cities of the diocese) a letter with the decree of the saint was received. In addition to the news of the opening of “literate teachings” in Rostov for the children of the clergy, the letter speaks of fasting during Lent, denounces parents who do not give their girls up for honest marriages for imaginary religious reasons and do not allow them to go to church and to confession, demands information about the schism and the sending of priestly children to the priest’s elder, for sending them to Rostov. 1309 At the same time, written by the saint in 1702, a lyrical work corresponding to the current Little Russian passions, “Lamentation for the Burial of Christ” 1310 “was read at Matins of Good Friday at the trisagion of doxology. 1311 In addition, in one list of “Adorations of St. secrets”, there is a note “these poems are newly published by Demetrius, Metropolitan of Rostov; He ordered them to be read in his diocese when approaching holy communion.” 1312 This order was probably made at the same time. On the other hand, Demetrius continued to work on the Four Menaions, on the completion of the fourth part (June-August). The “life of St. the blessed Tsarevich Dimitri, the syllable of this life of the blessed Tsarevich and Grand Duke Dmitry Ioannovich of Moscow and All Russia, the Right Reverend Dimitri, Metropolitan of Rostov and Yaroslavl, who composed it in the year of the incarnation of God of the word 1703 "1313 and the life of Cosmas and Damian, with a mark September 14, 1703. 1314 Probably at the same time Demetrius ordered the psalter of St. John Blasatago (Latin) to be bound according to the Latin stock. 1315 The following letter from St. dates back to the very beginning of 1704. Dimitri. “To the great lord of our Lord Jesus Christ, our most reverend brother Hilarion, Metropolitan of Sarsk and Podonsk, for the same Lord Jesus Christ, the humble brother of your bishopric, Demetrius, Metropolitan of Rostov, praying to God, beats with his forehead. Having received your most honorable shrine to my unworthiness, a scripture filled with much love, I was overjoyed: I saw in your holiness the love of unforgettable, and I also heard how the orphaned throne of the metropolis of Sarsk and Podonsk, in its characteristic way, flaunts its beauty, always by the will of God and the action Your shrine of the All-Holy Spirit, the venerable rank of hierarch, has been elected to the most honorable position of that diocese and promoted to the degree of which, in lovingly welcoming your shrine, I most diligently wish, and on this is your shrine, the right to govern the word of God of truth for the common and confident benefit of your flock, well-being and long-term undamaged health. And, as much as we can pray for each other, we must fulfill the brotherly love in Christ that we must fulfill, and now your holiness’ love never falls away, I pray that I may be unforgettable in your holy and God-pleasing bishop’s prayers. And your Eminence deigned in his message to me to remember the honest Father Daniel, the archimandrite of our diocese of the Boris and Gleb monastery, so that we could be merciful to him, and let your holiness know this, just as the imam always appears to him with ordinary love.” 1316 In February 1704, the saint had some kind of relations with Chernigov. 1317 Then the saint, no longer needing the great four menaions, wanted to send them to Moscow and begin revising the first volumes. 1318 Work on our own menaions continued. This includes a letter to Theologus about Saint Equitius and the correct spelling of his name. “Where should I put his life?” The saint asks Theologist to consult with Fr. Karion Istomin and Fedor Polikarpov. 1319 He wrote about the same thing, we must think about Stefan Yavorsky: “I commanded your bishops to look for the name of a certain Abba, testified by Gregory the Dialogue, who was found in our Moscow handwritten book of his conversations in chapter 4; writes about him, as if by the name of Ekitius, the father of many of that country and abbot, and many healings that happened there then from him, in that conversation he also narrates other signs; I think about the situation of his life in the 4th part, according to the good will of your prudence, to be fair; Judging the same and others: Mr. Father Karion and Theodore Polikarpovich, the deed is good and pleasant, and if the lives of other saints are briefly described, some of their most useful, useful and accepted in the church will be found in the Fourth Menaion; It is not unjust for me to put this in part for the sake of knowledge of the whole people, but let this be guilty of your extreme prudence. 1320 On June 22, 1704, in Yaroslavl, in the presence of the Metropolitan, there was a solemn transfer of the relics of Princes Feodor, David and Constantine into a new shrine. Demetrius established a religious procession from the Yaroslavl Cathedral to the Spassky Monastery. Archimandrite Joasaph of Spassky is allowed to carry the staff of the late Metropolitan of Laodicea Parthenius Neboza. 1321 On June 28, the saint, sending Vasily, a student of Rostov schools, on vacation, wrote a letter to Feolog and asked about Stefan Vasilyevich and the printing and publication of the famous “Lexicon of the Trilingual” by Theodore Polikarpov. 1322 On August 4, 1704, Uglitsky Archimandrite Macarius of the Intercession Monastery was in Rostov and told the saint about the pitiful state of the clergy. Pop Prokopiy Ogloblya, drunk and drunk, sat on horses with some scary people. During the trip, he saw the house of his matchmaker, crossed himself and found himself at a wretched house, near an open pit with corpses. Then he saw the wanderer, and the light behind the glass turned out to be an ice hole, and so the demons tormented him all night. 1323 In addition to working on the menaions, Demetrius was apparently occupied with the idea of ​​collecting all kinds of information about his diocese, which would at the same time constitute an addition to the menaions. Initially it was a collection of the lives of the Rostov saints. In the “Book of various uncorrected things collected in the summer of June 1704 in Rostov” we find, among other things, articles: The Mother of God of Tolga (icon of Tolga B.M. near Yaroslavl), John the Fool of Ustyug, Genealogy of the princes of Rostov and Vladimir, Description of the cathedral church of Vladimir and the incorruptible relics in it, Who was the first bishop in Rostov, The murder of Vasily and Konstantin of Yaroslavl princes and their miracles (July 3), Solomonia the demonic wife of Ustyug, miraculously healed (famous legend), Prince David and Fevronia of Murom, John Vlasaty of Rostov, Tsarevich Dmitry of Uglitsky. 1324 The same intentions are also visible from his letter addressed to the famous Job, Metropolitan of Novgorod, written in October 1704. “To the great lord about the Holy Dus, our most reverend brother Job, Metropolitan of the great Novagrad and Velikiye Luki, about the Holy Dus, the brother of your holy bishop, the humble Dimitri, Metropolitan of Rostov, Praying to the All-Holy God, he strikes with his forehead. May God grant you, the great bishop, health and spiritual salvation for many years to come. Perhaps, great bishop, order to us about health and about your soul-saving good stay, as is known in the scriptures. If your holy bishop deigns to ask about our humility, and in Rostov, in the house of the Most Holy Theotokos and the Rostov miracle workers of this October, the number below is physically alive. I dare to bring my prayer to your Eminence for this thing: I want to collect the lives of the holy Rostov miracle workers, I cannot find the complete life of the Venerable Abramius the miracle worker, who crushed the idol of Veles, and the lives of Saint Leontius and Saint James, bishops of Rostov, are not complete; Even though it was written in ancient times, it was destroyed by many who were destroyed; Because of the devastation, even until now, no one has been trying to restore it, so that they can collect it again, it is heard that in the diocese of your Eminence, in the holy monasteries, there are a complete number of ancient books; I pray that your bishop, perhaps your Eminence, order to find the life of the Venerable Abramius of Rostov and Saint Leontius, and Saint James, bishops of Rostov, and if they are found, order them to be written in cursive and sent to my unworthiness. I humbly pray, show your love to the glory of God for the sake of God and glorification for the sake of His saints and salvation for the sake of your soul. I also pray to your Holiness about the Valaam Monastery, which from ancient times was in the diocese of your Eminence on the Neva Lake, ordered to inform my thinness how long ago and how many years ago the monastery became, and Theognostus, abbot of Valaam, lived in it for years, for this I ask and pray and I bow low to your Eminence. To this end, I humbly ask your holy bishop to have me unforgettable, O saint of God, when you stand before the throne of God, and we, in humility about your bishopric, owe Him, our Creator God, the goodness to always pray.” 1325 The same year also included the compilation of another draft collection with a martyrology, an alphabet of heretics, an essay on the freedom of the church of 1505, two epistles by a priest, a traveler of Jerusalem, etc. 1326 On October 26, 1704, on the day of the St. Angel, the students of his school staged a performance of the Demetrius Comedy, which we have already mentioned above. On January 11, 1705, Demetrius wrote to Feolog: The most honorable Mr. Father Feolog, rejoice in the Lord. Alexy Volkov brought me, out of your honesty, a Greek Bible to look at and not buy, it has already been sold and not all of it: the New Testament is missing and three pages are damaged at the end. Having looked back at them. God bless you about the newly published lexicon, I thank you very much and I bless and praise those who worked on it. May the Lord save them. They did a great and worthwhile deed. May God continue to strengthen me for such work. I remember, and your honesty worked in that and God will save you. I, the sinner, began to write on the 27th day of August. I pray that you pray for me, that the Lord will hasten to accomplish this soon. The arch-sinner Demetrius desires your honesty to be saved. From Rostov January 11, 1705. 1327 On February 9, the menaia were over. Augustus finished, writes Saint Theologus, and sent the fourth book of the Menaion with Alexei to print. I am glad, please inform Stefan Vasilyevich about this. 1328 In another place the saint celebrated the completion of the work with the prayer of St. Simeon the God-Receiver: now you release your servant, O Master... 1329 The saint's many years of work were thus ended. There is nothing to say about its enormous importance for the Russian church: it is enough to remember that the Greek Church does not have large Chet Menaion, and that Demetrius’s Chet Menaion is still published, subject to only some abbreviations. 1330 There is no point in applying the current requirements to the Saint’s Honor Menaions, or comparing them with the Bollandists’ Acta Sanctorum. The saint included in his Menaions, in addition to the translated, sometimes abbreviated, Lives of Metaphrastus, from the Great Menaions of Macarius, Metropolitan of Moscow, Surius, Bollandists and Russian Lives. And the main significance of Demetrius’s menya is not scientific. They are dear as a kind of living preaching of faith and the favorite reading of the Russian people, educating them morally. From there, from historical words, the reader draws explanations of various objects of faith and its dogmatic, church-historical and ritual aspects. 1331 On May 22, the Menaions were already printed: “Stefan Vasilyevich was there, listened to the presanctified liturgy, and ate gruzdov with my unworthiness. May God keep him on that path and make all things good. I’m doing this out of friendliness: the month June and July were printed and sent to me from Kyiv: August, tea, Alex is waiting there. May God grant that this month would soon be fulfilled and bring into existence my sinfulness! I ask you to pray for him and for me, an unworthy arch-sinner.” 1332 Menaions were also sent to Metropolitan Job, who wrote to St. Demetrius: “I received the book of Menaea, soul-nourishing and life-giving, and beat it with my forehead.” 1333 The same message was sent to Archimandrite Firs of Solovetsky (1686–1718): “Thank you for the fish, we received it from Monk Anthony and ate it. And to you, with the blessing of the lives of the saints, for the fourth part of the year, three months.” 1334 The idea of ​​a secondary edition of the first parts of Chet-Minei appears again. This is what the saint wrote to Feolog: “Christ, I hope, hid in the closet of Feolog’s heart and rests on the bed of his God-loving thoughts, and Father Theolog is glad to see him, treats him with the wine of tenderness. Ask Him to visit me too, for I am weak. Don’t forget me, when you extend your prayers to God and when you drink a full glass of vodka, I will not forget you in the same way, even if I live from now on... The Archimandrite of Pechersk wrote to me to correct the first part for the second printing... will they give the Great Honor of the Menaion from Moscow? 1335 On April 6, the order already known to us was given to Hieromonk Varlam to go to Uglich. 1336 At the end of July 1337 the saint traveled to Yaroslavl, as can be seen from the following letter. “Dimitri, by the grace of God, His Grace, Metropolitan of Rostov and Yaroslavl, to our house of Moscow affairs, solicitor Timofey Terpigorev, our archpastoral blessing. On the 20th day of July 1705, you wrote to our Eminence Metropolitan as a solicitor and sent one and a half hundred fresh cucumbers from the fruit of the earth this summer; and we cucumbers in our campaign in the city of Yaroslavl received and ate in health and for that we praise you, and the mercy of God and the Most Holy Theotokos and the great saints Leontius, Isaiah, Ignatius, Jacob, bishops of Rostov miracle workers, and all the saints, prayers and our blessing are with you now and always. Written in Yaroslavl in our home yard in the summer of 1705 June 24.” 1338 Here in Yaroslavl, as can be seen from the Search, the saint encountered schismatic errors even among the Orthodox. “In the summer of 1705, he says: I was in the city of Yaroslavl in the months of June and July, and on one Sunday from the cathedral church, I left for the holy liturgy and went to my future courtyard, two certain men of age, but not old, came to me, calling out saying: Holy Master, as you command, they command us to The Sovereign's decree was to shave the braids: and we are ready to lay down our heads for our braids; If we do not eat, let our heads be cut off, even if our braids are shaved. I was surprised at this unexpected and sudden question and, soon could not answer anything from the scriptures, against their questions, saying: what will grow back, whether the head is cut off or the hair is shaved; They began to doubt, and after a short silence decided: the brad will grow, but the head will not. I said to them, “You will not spare the brim, even if it grows back ten times over, but if you lose a head, even if it is cut off by one, it will never grow back, unless at the general resurrection of all the dead.” Then I died in my cell. Many honest citizens saw me off and went into my cell with me, and there was enough talk among us about barbering and non-barbering.” 1339 At the same time, it seems, the saint had a clash with priest David, a schismatic teacher who accused the great archpastor of Latinism. I. A. Musin-Pushkin carried out the search personally, but the punishment, at the request of the saint, was limited to the order to cut his hair. 1340 At the beginning of August, Dimitri compiled for himself a varied collection of various articles that interested him. There is a chronicler here, and about the freedom of the holy church in 1505, and about transubstantiation, and the teaching of Joachim, and the saint’s own writings, and a consideration of the years (chronology), and much more. etc. 1341 From here it is clear that the saint was interested at this time in the question of church estates, and in the disagreements in counting the years from R. X. and from the creation of the world, and in the old question of transubstantiation. It is possible that these questions were united by one desire: to historically study the structure of Moscow church life, which was unfamiliar to him. On August 12, a mandylion was sent to Demetrius from Jerusalem. This is a kind of towel woven from paper with red and blue patterns, with the signature “To Demetrius the Metropolitan.” 1342 At the end of August, Dimitri was supposed to go to Moscow. “By decree of the Great Sovereign, His Eminence Stefan, Metropolitan of Ryazan and Murom, ordered His Eminence Demetrius, Metropolitan of Rostov and Yaroslavl, to be to Moscow in line for the priestly service with the sacristy, and with the choristers, and with the household people, and with the supplies, and how this our V.G. letter will come to you and you would be our pilgrim going to Moscow with the sacristy, and with the singers, and with the house people, and with the reserves, September by the first day of the current year 705, and having arrived in Moscow, he appeared in the patriarchal chamber of the cross. Written in Moscow in the summer of August 1705 on the 5th day.” 1343 On September 6, the church feast of the miracle of St. Michael in Khoneh, Demetrius had already served in the Chudov Monastery and uttered the word how “a person in the flesh can be spiritual in the likeness of the disembodied spirit of an angel.” 1344 In it, the saint taught a moral lesson to the monks: we say goodbye, he says, but we are angry in memory. Despite the generality of content, the word is curious due to its complete absence of scholastic embellishments. On September 14, the saint again delivered a teaching on the topic: What good does it profit a man if he gains the whole world and loses his soul (Mark 8:36). 1345 “Allow me, your love, says the preacher: I will put both of them, the soul and the world, on scales and hang what exceeds... and so we will know what is better.” It is difficult to hang down these objects, just like hanging down a flame. The angel Uriel suggested that Ezra light the fire, but he refused. “Ezra did not know modern mathematics, but this one would say to the mother: weigh all the wood first, as much as it weighs, and light it: then hang up the ashes and coals that remain, and how much weight was lost before lighting the wood, so much went into the flame. We do not heed mathematical curiosity, otherwise we will weigh our souls like a fiery flame, and this world like coals and ashes... This world is beautiful: there are so many highest ranks in it, honorable ranks, golden jewelry, clothes; so many beautiful, amiable faces, possessing natural beauty, except for the painted ones, and also adorned with excessive utensils: their daughters are enriched, adorned as if they were like a church. So many churches, chambers, and besides, kind friendships, societies, feasts... but what is more beautiful than God, and the soul is most godlike.” True, people give their souls for peace, but Andrei the holy fool is a connoisseur. The angel did not give him the flower of paradise for all the riches of the world, but how much more valuable is the soul of the color of paradise?... But let me not continue the conversation, the preacher says, I myself am already exhausted. What is more selfish? Whatever is more durable. Everything worldly perishes, but the soul remains. 1346 On September 20, in Preobrazhenskoye, in the presence of the Emperor, Demetrius delivered one of his best sermons on the topic: “With patience gain your souls.” At the beginning, hinting at one of Peter’s shortcomings, the preacher exposes in great detail the angry rage in a person: it damages health, a person possessed by it is tormented in his heart, grinds his teeth, bites his fingers. A person fighting an enemy may have an assistant, as is seen in wars. The king or the governor is helped by the regiments, but a person struggling with his passions has no other assistant but himself. To restrain yourself is a higher victory than victory over the enemy. The great Alexander, who conquered Asia and Africa, but was overcome by anger and killed his beloved friends in a rage, is worthy of ridicule. There is great benefit from patience. Acquire for yourself a village of patience and find a treasure, the Scripture teaches, and everyone will think about finding the treasure: why not want good things. This treasure is the kingdom of heaven. The kingdom of heaven is like a treasure hidden in the village. Why in the village? “It would be like the kingdom of heaven to be not in a village, but in a hidden city; After all, the Lord said: the kingdom of God is within you, and we live in the reigning city, so it would be like the kingdom of heaven is with us inside the city.” Maybe because in the villages there are a lot of thieves in the city, so that the treasure is not stolen, but the kingdom of heaven is not stolen by thieves. How did it end up in the village? It is a fable among people that treasures of their own accord move from place to place, looking for where he likes it. So it was with the treasure of the kingdom of heaven. He didn't like it in the city. “It came to the royal treasures, and to the treasures of princes, boyars and other powerful people, and there it saw much unrighteous wealth, collected from robbery, theft, from the insults and tears of people. He did not like to be accommodated with an unrighteous treasure”... and the kingdom of heaven departed. “The kingdom of heaven went into the ranks, where the trading people had many precious merchant goods, and thought to itself: here everyone can get from their labor, here there is no robbery and insults, here I will dwell, the kingdom of heaven watches how the sale and purchase is done, and behold, it sees a great deception and hears many false words, deceiving each other, lying to each other, bad instead of the best selling, and setting a higher price than the proper price, they swear to each other not in truth: without delaying, the kingdom of heaven goes away from there. The kingdom of heaven went to orders, to town halls, thinking to itself: there all tribes and pagans are judged: there judges are appointed to do justice: there I will dwell. There he looks at the kingdom of heaven, and behold, he sees the holy prophet Micah, standing and crying. Why are you, holy prophet, crying; the prophet answers: About cruelty to me, for there is no one who fears God on earth, and there is no one who does righteousness among men: everyone hides in roofs, each one makes his friend angry, and prepares his hands for malice: the prince asks for gifts, and the judge speaks peaceful words, but his soul thinks evil: then, having heard the kingdom of heaven, and having been a witness of unrighteous judgments committed for reward, I left there. The kingdom of heaven was walking along a certain street in the city, and approaching the chamber of a certain nobleman, she heard there the voice of those having fun, feasting, singing and the faces of those doing things, and thought to herself: here people have gathered in love, and where love is, there is God: and for me it is fitting to be there. There the kingdom of heaven ascended into that chamber, and saw the people of God eating, drinking, feasting, and devouring people of God instead of bread: they were badmouthing each other, condemning each other, thinking evil to each other, flattering their words, and deceiving their hearts. Having also become drunk, they began to annoy each other, and not only with evil words, but also with their hands they rose up to scold each other: then, seeing the kingdom of heaven, they quickly left from there. Also to the coming kingdom of heaven, look to Saint David, and ask where you are coming from, the kingdom of heaven; and kamo go; I told the kingdom of heaven to Saint David all about myself, where I am, looking for a place for myself in the city, and I will now go, speaking, to the simple people of God, since every simple soul is holy before the Lord: I will dwell among simple people. Saint David answered, not finding a place among the common people: for all things have turned aside, and have become indecent: there is no goodness to be done, there is not one: among the people the same iniquities, thefts, thefts, robberies, murders, and many other nasty deeds are done, which are not only spoken of, but even remembered in thought. I'm ashamed to eat. The kingdom of heaven has become, wondering where to go; and I said to myself, I will go to the church of God, to the holy church, and still rest there, for it is written: The Lord is in his holy church: and it is fitting for me to be there. The kingdom of heaven has entered the church and is watching what is happening in the church. He sees some dozing, some talking to each other about external concerns, others standing with their bodies only in church, but not listening to prayer with their minds, but dreaming of who knows what, and who are far from God in their hearts; The clergymen honor and sing without paying attention, the priests and deacons in the altars curse and sometimes fight. Seeing and hearing this, the kingdom of heaven remembered what was written: My house, the house of prayer, is called: but you will make it a den of robbers. And he said to himself: This is not the house of God, but a den. I'm walking away from here. Such is the kingdom of heaven, having found a place for itself nowhere in the city, I will remember the words of God, spoken in prophecy: Get out from among these people, and do not touch their uncleanness. The kingdom of heaven has come out of the city, and on the way, when it reaches a certain village, it looks at what is happening in it: And behold, it sees its people in the last misery, the people melting with hunger, the people beaten on their rights, the souls crying, sighing, and the soul can barely hold on in another body: then seeing the kingdom of heaven, I fell in love with living in the countryside, and said to myself: This is my peace, here I will dwell. For it is written: There is a need for the kingdom of heaven, and the needy women delight in it: among the people suffering my need, it is a fitting place to be. And so the kingdom of heaven moved into the village: and the Holy Gospel wrote down those words in titanium: The kingdom of heaven is like the treasure hidden in the village.” 1347 On September 16, the saint preached a sermon on the text: “Thou shalt love the Lord thy God,” 1348 not averse to scholastic embellishments. On October 18, there is a memorial service about the servant of God Eusignius, the creator of the church where the sermon was preached. 1349 On October 20, in the Alekseevsky women's monastery, after the funeral liturgy, there was a memorial service for the okolnichy Timofey Borisovich Yushkov. 1350 On October 26, on his name day, the saint also spoke a word. 1351 The word about the appointment of angels, pronounced in Preobrazhenskoye, dates back to November 8, but does not represent anything particularly outstanding. 1352 On November 11, 1705, the “epistle of Chrysogonus to Anastasia” taken from the Chet Menaion was marked. 1353 November 19, the day of the teacher. Barlaam and Joasaph of India, the saint preached in their church, in the village of Izmailovo, on the text: The kingdom of heaven is like a merchant looking for beads. (Matthew 13:45–46). 1354 The word is curious in its construction. A merchant and a seller from distant countries with expensive goods have arrived on this day, listeners of piety... And we, who have gathered here for this holiday, like for a bargain and a fair, gather to see the sale and buy... We see the seller and the merchant: St. Barlaam and Joasaph; We hear bargaining, we don’t see the goods, they trade in words: the seller sells without showing, the merchant buys without seeing. The seller praises his stone, but there are other sellers. Firstly, Saint Theophylact, Archbishop of Bulgaria, like his spiritual goods at the fair, opened his explanatory book, lays before our eyes a single bead, called the holy faith... A guest from Western countries, a stranger, but not with bad goods, Thomas called (Kempian), opens his chest, his, verb, little book: On the imitation of Christ called... and shows us beads, called humility... From Carthage... Saint Cyprian... shows us beads, called purity... From Jerusalem, the royal goods of the ancient king Solomon came... and in them... one hefty bead, called wisdom... From Constantinople, St. John Chrysostom, bring us your goods: his books, like great chests... and in them are beads... the tears of a repentant man are called beads... All are good, all are honest... which bead is superior to all?.. Truly... God himself, Christ the Savior incarnate. Thus, Reverend Fathers Barlaam and Joasapha, you have a bargain, and give us a profit - a grain of your grace. On November 27, 1705, regarding the unfinished Church of the Savior Not Made by Hands, the saint spoke a word about asking for alms to build the church. 1355 “The church of our Lord Jesus Christ, in honor of the Ubrus Not Made by Hands, which began to be built over many years, is not perfect for the sake of poverty; it stands, I say, to the tenderness of those who strive: for even to this day, scattered by the winds, washed by the rain, blackened by the cold and the heat of the sun, it stands uncovered, on top of itself the sign of the Lord... do not have the Holy Cross.” On December 26th there is a sermon in memory of St. Peter the Metropolitan, to the text: behold the lamb of God, 1356 remarkable in its simplicity. The saint lived in Moscow throughout 1706. The greatest number of sermons spoken by the saint dates back to the period from 1701 to 1706. This can be judged, firstly, by the notes during these sermons, and secondly, by their internal content, which touched on some phenomena of modern life. Therefore, here we will make a general description of the preaching activity of the saint. 1357 Very few of the saint’s sermons are devoted to revealing the dogmas of faith; 1358 their main goal is to clarify the moral Christian ideal. Here the Chet-Minea, compiled by him, with their ready-made ideals of high Christian life, served the saint a special service. At the same time, as can be seen from the examples given above, the saint was not content with reasoning of a general moral nature, but also responded to contemporary events. But this responsiveness was of a completely different nature than that of other preachers of Peter’s time. The saint's sermons are not pamphlets by Yavorsky or Prokopovich, prominent representatives of the two main trends of Peter's time. The saint did not go into a special assessment of individual or particular phenomena and did not measure them against his own example. In his sermon we will not find subjective attitudes towards the environment. Distracting particular phenomena, the saint directly turned to their general conclusion. The criterion for him is the teaching of the Christian Church, but not in particulars, but precisely in its main position, in the teaching of love for God and man. The sources for his sermons were the Bible, the Lives of Saints, the Fathers of our and the Western Church (for example, Augustine and Thomas à Kempis, Cornelius a Lapide), etc. Many of the saint’s techniques are similar to those of Polish preachers, for example Thomas Młodzianowski: such are rhetorical questions, the elimination of direct meaning in order to amaze the listener with surprise, imaginary bewilderment or objection, reference to Jewish text for new combinations, etc. 1359 All this was the result of the Kyiv school he attended, and his previous preaching activity in the south. But over time, as we have noted more than once, ugly scholastic comparisons, strained parallels, and darkness of presentation increasingly disappear in sermons. Speech becomes more lively, lively, and accessible to everyone. Symbolism was not a phenomenon alien to the listeners of that time: it was close to the symbolism of folk poetry. 1360 On the other hand, the allegory of sermons was no longer wild to the Russian ear with the existence of translations of the moralized Gesta Romanorum, the Great Mirror and other works of the same nature. This direction had a close connection with the allegory of theatrical plays of that time, the buildings and other undertakings of Peter, who was distinguished by his inclination towards “symbols and emblems,” and continued successively to the fairy tales of Empress Catherine and the moralized novels of her time. In the saint's sermons, bold parallels and original, unexpected, but true comparisons are taken from modern life. 1361 By virtue of association, by contiguity, the sight of the thing mentioned in the sermon in everyday life involuntarily evoked in those who heard the sermon a moral conclusion connected with it. Sometimes there are proverbs in the sermon. The internal skeleton of the scholastic construction becomes almost invisible given the liveliness and logic of the presentation. At the same time, sermons become shorter and shorter, and denunciations become sharper, and their original general character is lost. In the entire mass of sermons we see one main idea, one desire, one desire of the preacher - to make people better and kinder. The latter even takes precedence, especially in the initial period of priesthood. “Love is above all” is the main theme of Demetrius in his first sermons. In the subsequent period, the saint tries mainly to clarify the purity of the confession of the Orthodox Church in comparison with the schism. In the first period, clarifying the responsibilities of shepherds and flocks, painting an unsightly picture of the life of modern society, he mainly denounces the lack of love between people, the lack of brotherhood, and the oppression of some by others. Protecting the weak from the power of the strong, not embarrassed by the social position of the strong, he does not spare the shortcomings of the weak. But primarily, Demetrius is the faithful successor to the rules of the ancient shepherds of the Russian Church: he is the defender of all the weak, all the oppressed. Let's move on to specifics. This is the picture the preacher paints of contemporary society. Let us seek Christ! – that’s the theme. We are looking for the spiritual rank, so that Christ may be, as in our true servants, bearing the image of Christ... Looking, firstly, at the highest spiritual rank, I would ask anyone if he had told the truth, by which intention and desire you came to the heights of this most honorable spiritual rank... Truly, there would not be one found, not only for the sake of the glory and honor of God, just as for the sake of glorification for the sake of one’s own and honor for the sake of coming to that rank, not so much for people’s benefit, only seeking self-interest... Forgive me, about the highest spiritual powers, I say this! I’m not talking about everyone, but only about a few, among whom I am found... Let’s look at the lowest spiritual rank of priests and secular deacons... why bring you to the sacred rank? Toli, in order to save yourself and others? nothing, but to feed his wife, children, and household. Consider for yourself, every one, O sanctified man... You sought Jesus not for Jesus, but for the sake of bread... He, having taken the key of understanding, does not himself enter and forbids those who enter, but he who is below the key of understanding is received, he remains very unimportant in his rank... the blind lead the blind, and they fall into a pit... They would have gone to the monasteries to look for Christ, but now everything has deteriorated in them: there was nothing, and there was no rank; Christ remained, forcibly, only murmuring and murmuring, sadness and sighing. Would Christ be found in the last poverty and poverty, if that poverty and poverty were endured with thanksgiving, but can everyone endure his misfortune with thanksgiving... Shall we look for Christ among the people, but where is there more theft, if not among the people? There are thefts, there are murders, there are rumors and rebellions... even if the essence of cues... is fear of God and goodness... then in the present time you have already forgotten God in your deeds and oppressions, and the prayers remain. Wouldn’t you find Christ in great people, in bolyars and judges, planted on truth; The desire to see the truth and to do the truth is planted. Let’s go to them to look for Christ, but it’s inaccessible there, they say: it’s not time, you’ll come at another time! And there is no reason to go to them... in those with force, when Christ was; before the present times were evil and they were created evil, and the truth in them is scanty, and there is not a little mercy... I am not saying this about all judges and rulers... but about those to whom St. The prophet Micah, denouncing them about the insults, untruths, thefts, and bitterness perpetrated on them by wretched people, says: You are so embittering the poor and wretched innocent people, for you have grown their skin, and their bones have become thick, and their flesh has become so bitter... In the latter, for this reason Christ is found. 1362 Don’t ask for the truth now, untruths and insults are being made, and you can’t even talk about them... Don’t remember mercy now, because people have already forgotten what mercy is. Their masters everywhere develop unmerciful, inhumane bitterness: they drive out mercy from themselves, therefore they drive out God. 1363 Are they prospering now? aren’t you, who have despised the fear of God... sinful lusts are like heavenly pleasures, and lawless and nasty deeds are like sinlessness and righteousness. 1364 With such an internal state of the human soul, signs of external worship of God do not help. There is nothing to be proud of in fasting: every cattle neither eats meat nor drinks wine, neither ox nor donkey nor sheep. 1365 We fast and eat people, what is our truth? We strive for virtue, but we embitter our neighbor; .. we build the churches of the Lord, and we rob and kidnap strangers... we have mercy on the poor, we give them alms, but we hate our brother... we say goodbye, but we are malicious; we verb, but we lie; We flatter, but we deceive – what is our truth? 1366 Lord forbid, do they not build the temples of the Lord with alien bloody sweats and bitter tears, wanton theft and unrighteous property, as Hassan Pasha did in Egypt during the construction of the moshei (mosque). He invited everyone, promising to give alms and, taking away old clothes, in which, according to local custom, money was sewn up, he gave new ones and burned the old ones, thereby collecting huge sums. 1367 Some will marry and from those who give alms, build holy churches, and decorate them with all splendor. They will marry, if they do it out of vanity, or if they give alms to the poor, they will offend their neighbors, rob, kidnap, take away, they build and decorate the churches of God from unrighteous estates, from the tears and blood of people, and not from their own righteous labors: such alms are not alms, but robbery. Build a church to God, and ultimately destroy your neighbor, that is robbery; make a certain beggar or churchmen pray for you, and countless others cry on you - that is robbery, not alms, such people will marry away from the kingdom of heaven. 1368 The essence of such people is that they build bells for the church of God, and do not listen to their own bells; They place overly decorated icons of saints in churches, but they themselves are too lazy to pray to them; they build the churches of God, but neglect the building of their souls. 1369 External worship of God is also performed carelessly and only in appearance. Child (St. Nicholas) three hours to the glory of St. Trinity is standing, and perfect men below one hour in church want... to stand attentively; Even if they stand, they are like insensible idols, they have ears, but they don’t listen. they only think about the vanity of the world... their minds either in the house with their wife and children, or in the kitchen with the dishes prepared, or in the cellar with the barrels, or in the pantry with chests and money... 1370 People will gather in church as if for prayer, and among themselves they will say and idle talk about outsiders or about purchases, or about battles, or about feasts, or whoever they condemn, or swear at someone, and with blasphemous words they destroy the good glory of their neighbor... Others seem to be praying with their lips, and with their minds they dream about a wife, about children, about wealth, about chests... and in another they doze while standing, and in others they are nasty and evil and think: about theft, about murder, about adultery and fornication, about anger and revenge on their neighbor. 1371 If he had behaved disobediently before the king, in that hour his head would have gone away... but he will come to God, who is the King of kings... and has no fear, and is daring. 1372 About Christ the Savior! Even if you had now ascended into Your church and seen how they were disorderly: negli the same (expulsion with a scourge) or had done more... great fearlessness is now in the church, a den of robbers and a dishonorable house are creating your house. Where can I meet whom? - in the church. Where to rant? - in the church. Where to play and laugh? - in the church. Where do they greet each other, congratulate each other, ask about their health, about their wife, children and others? - in the church. As if the church was created for this reason, so that people would converge on politics and lawlessness, and not on the prayer of God. 1373 But here too the saint is condescending to human weakness. On these joyful holidays (Easter 1706), I no longer want to burden your love with long listening to words, knowing that everyone’s thoughts are drawn either to the house to eat, or to visit for a feast. I congratulate you... and I clearly wish you spiritual benefits and physical health and say: Amen. While denouncing the masses, the saint did not leave the ruler, Tsar Peter, without instruction. 1374 One of the sermons interprets the words of Simonides to Pausanias: Remember to be a man, O king, and not God: a common birth with all people, and not a special one; That is why human flesh exists, and not others. For your flesh is not from silver, not from gold, not from beads... precious things, but also from cronyism, from pus, aphids and stench... do not be puffed up with pride!... You are mortal, be mindful of the king, and not living forever - today all things await you, and the morning you alone will remain in the depths of the earth... today to all terrible, and the morning is dead, who will fear you... today you are unapproachable, unless someone from the nobles comes to you, the common people barely see you from afar, and the morning lying in the coffin, you will trample underfoot everyone... In vain, therefore, those with superior power imagine themselves to be gods. 1375 More than once St. Demetrius pointed to mercy as the main virtue of the king and to anger and lust as his main vices. 1376 Truly, the king is strong, but not completely, because he has power over human bodies, and not over souls: he may want to destroy someone, but can’t save anyone’s soul, the king knows below about his own soul salvation, just like other people, he is subject to human weaknesses and is overcome by lustful passions. In the examples of David and Bathsheba, Samson and Delilah, Darius and his concubine Apamini, we see royal strength, power, and strength, overcome by human weakness through fornication. When asked what was strongest, Darius’s bed servant answered: his wife. But the truth is most powerful, so is it really to be sought between wives? Wouldn’t it be better to establish the truth under the king, so that the kings would love the truth and speak the truth, and the tsar’s assistants, princes and nobles, governors and judges, so that the righteous judges would not judge for money and would not rob. He was the king's bed servant and, having looked at everything that was going on in the royal house and courtyard, he saw how princes and boyars did lies, how they offended the innocent and robbed... and were judged for bribes... The young man said: it is more convenient now to find the truth between wives than among the royal nobles, and for this reason: wives and the truth are stronger and stronger. In real life, the truth is extremely exhausting... do not tell the truth to anyone... unless someone wants trouble and persecution... the Forerunner, Christ, Stephen the First Martyr suffered for the truth. And even now, just begin to speak the righteous truth and the true truth, no less than you will suffer. 1377 In a sermon, obviously directed against Peter and his decree on allowing fasting in the troops, delivered in 1708 in Moscow in the Ivanovsky monastery 1378, Herod's feast is presented (Mark 6:21). The first places are occupied by three persons: Venus, Bacchus and Ares, according to the literature of adultery, drunkenness, and inhumanity or murder. In the first place is Venus, she usually reigns; according to Diogenes, she has kings themselves. The concubine of King Darius puts a diadem on herself and hits the king on the cheeks; she laughs and he is cheerful; She gets angry, he consoles her. Alaric, the Gothic king, performed servile service to his prodigal wife, who loved her immensely. Bacchus sits near Venus. “Not only the Greeks, but as I see ours who say to be an Orthodox Christian, that little god is not disliked, he liked it: much more than he indulged in gluttonous pleasures, imitating Bacchus’s disciple Luther. Not keeping fasts is not a sin; To be drunk day and night is humanity; to be in a walk means friendship; and that after death they tell about the soul where it should go, that’s a fable. Citing the consequences of drunkenness in the form of ten bunches of grapes, the preacher continues: all this is meant not to blaspheme wine, but to reproach drunkenness, for wine was created by God for the joy and health of man, and not for drunkenness and harm... Bacchus the gluttonous god speaks with his disciple Martin Luther: it is necessary not to fast in the regiments, and to eat meat during fasting, so that the regimental people will be in the army strong, strong in battle, they would not weaken in battle from fasting and abstinence. But Gideon’s army, even by fasting, defeated the Midianites. Here, be ashamed, Bacchus and Luther, say to weaken as a warrior in half the workshop for the sake of abstinence from meat. Further, the allusion to Peter is even sharper: He will not deviate from the truth, who says this about the people of this time: the desolate blasphemy of people, there are no Constantines in them, there are no Vladimirovs, there are no other God-fearing lovers of the splendor of the house of the Lord, who not only have their own wealth, but also purple, scepters and crowns for church decoration. The kings and people revered the arks of the Lord, but we do not take any care of the churches. 1379 But at the same time, Dimitri, pointing out the shortcomings of Peter as a person, distinguished the Tsar of Russia from him and, even if he was unsympathetic to some features of the reform, nevertheless understood their general significance. It is natural for a native of Kyiv, who has been accustomed since childhood to the treatment of foreigners and the conveniences of civilized life. About the spiritual pillar (Peter and Paul), our Great Sovereign, who fights against the adversaries, and lead his regiment, arrange victory and victory, crush the adversary regiments, like Faran’s chariots in the sea, and with your help, erasing the enemy’s head, we will sing a victorious song to our God. 1380 We pray for our Most Pious Sovereign... may help and strength be given to him from above... the brutal swaying of the Lion of Sweden with his weapons to tame and curb. 1381 I praise the good custom of modern times, that many people go to other countries for the sake of learning, and return from overseas wiser... Even if mortal memory is philosophy, because it is not enough to learn that wisdom while sitting at home, but you also need to visit foreign countries. 1382 True, the saint did not like the passion for Protestantism that was evident in Peter’s ascetics. “What they say is that below Wednesday and Friday, like Saturday and week and other days, there is no fasting, there is no abstinence, they eat everything without hesitation, according to the custom of foreign Christians of non-believers. We, having left the breast of our mother (the Church) ... are looking for breasts that are Egyptian, foreign, heretical, contrary to Orthodoxy ... having despised the sweetness of holy abstinence, we are turning away to the faces of pigs.” 1383 He also did not like some of the other hobbies of Peter’s party. “In modern times, some gentlemen are ashamed to place an icon of Christ or the Mother of God in their homes, but some shamelessly they put up images of Venus or Diana, or other old idols, or new ones, for example, the Queen or the Gishpanskaya, or the Aglinskaya, or the French.” 1384 In a word 1706 per week. The Last Judgment says: the face which in this life was marked for deception will then be blackened with tar and burning ashes. Where there are some small black patches on the face, called flies, stingy terrible toads will sit in those places, gnawing unbearably and incessantly. The saint’s view of non-believers is curious. Many people of other faiths observe the truth, but there is no piety in them, for the truth will not justify them before God. But here, too, there is a conciliatory direction: “The sacrament of the Eucharist is offered for all the living, not only the faithful, but also the unbelievers, so that they may be converted.” 1385 Further, in the sermons of the saint, the upper classes of society are depicted with their shortcomings. “Who from noble princes and nobles did not have the glory of the antiquity of his nobility, when Christ the Lord wanted to have his birth not from a simpleton, but from such a great tribe; however, who is Abraham, Isaac, Jacob - cattle feeders, and slaves, Judah - the slave of Egypt, Perez - the son of a harlot.” Let everyone see the vanity of nobility. Let the forefathers boast neither about nobility nor about holiness, but let everyone pay attention to his own life. In the tomb we see the bones of many different people, rich and poor, high-ranking and simple... but one earth covers and compares them all. 1386 In addition to pride, the unfriendliness of the boyars is also exposed. Let's look at the feasting that happens in the houses of eminent gentlemen: whoever from the small ranks would not want to be part of those rejoicings... there is love, there is friendship, for each other's health, many cups are drained to the ground. But we also look beneath that good to hide the evil... for either one of them speaks insidiously to the other, through hypocritical friendship, as if ensnaring them in a net, or some condemn others to the temptation of many, devouring the glory of their neighbor. 1387 In the same way (as in Noah's Ark, various animals listened to Noah) it happens between princes and bolyars: they are at enmity with each other, annoy each other, do not tolerate each other: and when they stand before the king, they stand humbly, like like-minded friends, they look at the same king, and heed his words with silence and meekness. 1388 But worse than all this is the lack of mercy towards inferiors. They will see (on the day of the Last Judgment) the Lord - their slaves, the bolyars - their peasants, and they will become mercilessly embittered. On the day of judgment, every ruler, judge, predator, robber, embitterer, offender, seeing that he has embittered him, inheriting the kingdom of heaven, will be greatly afraid. 1389 At Herod's feast they eat people, and drink their blood and tears... Look how the feast is celebrated for the merciless rulers: but even now many masters almost also eat and drink the bloody works of men, and they mercilessly torture their poor peasants. The gentlemen have enough to eat to the point of satiety, but the poor peasants do not have enough bread to eat. These are gorged, and these are hungry; these get drunk, but these only quench their thirst with water; These are having fun, and these are crying in the streets. 1390 What happens in merchant affairs? Selling the worst to each other instead of the best and setting a price higher than the proper one, they swear, fight, swear with their souls, and send their souls to hell. 1391 The saint also noted common folk customs: Do not go to gatherings, fist fights, crowds and round dances for jokes and empty stories, and to Yuletide games. 1392 The saint did not fail to expose the shortcomings of the spiritual order: “The bishops, Anna and Caiaphas are holy, the scribes and Pharisees are righteous. Do not say a word to them, for they answer you: you were born entirely in sins, and did you teach us; and do not call Pilate unjust, he washes his hands, I am clean from the blood of the righteous, he says. 1393 It is not for the sake of being a bishop that he should be proud, that he should be arrogant, that I am revered by everyone, but that the image of Christ is unfeignedly displayed by all types of humility, that he may be a champion of the truth, without hesitation or in vain, always ready to lay down his soul for Christ and for the Church of Christ. Nowadays, those seeking the episcopal rank must be afraid, lest they take care of their salvation and destroy their soul. It is not good for a bishop not to have a word in his mouth: to scold the teacher, and not to teach; Wear sources on the mantle, but do not exude teachings from the lips of sources; speak to the shepherd, but do not offer pasture to the sheep; to bear the apostolic rank on oneself, but not to preach the gospel in an apostolic manner; multiplying (total) the good life (of the bishop) will greatly benefit everyone. 1394 The word on the shepherding of spiritual shepherds is devoted to the same topic. 1395 The priestly rank stands around the throne of God without the fear of God and without fear, for which I am much amazed, and even more so at the forbearance of God: the merciful Christ does not execute with sudden death those who commit atrocities at the altars; the clergy worship and sing without paying attention, the priests and deacons curse at the altars, and sometimes fight. 1396 In a word in memory of St. Tikhon of Amafunt, pronounced in the church named after this saint 1397 on July 16, 1706, and undoubtedly addressed to his disciples, future shepherds, 1398 the saint paints the image of a true shepherd. Who is there who does not enter by the door, but climbs through the door? - one who, not by the will of Christ, but by reward, and with the help of worldly authorities, enriched with gifts, and by some cunning of the priesthood, receives the rank of priesthood. He is not a shepherd, for he does not tend sheep, but feeds himself, so that he becomes tired and fat. The sign of a good shepherd is to walk in front of the sheep, and not to walk behind the sheep...: in asceticism and pleasing God: someone will be alert from the sheep, but the shepherd will be lazy; the sheep fasts, and the shepherd is established with permission for everything; the sheep pleases God, and the shepherd pleases vain people, or his own belly... If the shepherd is commanded not to spare his soul for the sake of the sheep, how much more befits him not to spare his property, but to give alms to the poor and the needy, the orphans and widows, the sick and the strange. 1399 This is how the saint describes the ideal shepherd. Shepherds must be intelligent and teaching, so that they may be able to console in sound teaching and those who resist reproach... are not worthy of the office of pastor if they are not skilled in Divine Scripture. And if this is about unlearned shepherds, what about those who are not only ignorant of the spiritual mind, but also do not have those who are admonished in love, and they condemn and blaspheme the teaching? It is fitting for a shepherd to live a holy and virtuous life: will he guide someone into the kingdom of heaven while he himself is going to hell?.. It is not enough for a shepherd to speak a teaching word and live a holy life, but it is also fitting to have great care for the flock, to endure many labors and to be cheerful; He must also give a helping hand to the offended in external needs, intercede for the innocent, take care of the poor and needy, and build other spiritual church governance for good. 1400 This is a picture of the shortcomings of the society of the saint today in its individual classes. But mainly the saint exposes the lack of love for one’s neighbor. “A courteous person, even if he spits, looks for a place or a corner so as not to create vileness in the eyes of men and commit abomination to himself,” but we spit on the face of Christ when we revile our neighbor’s glory, we mock him, and out of hatred and devilish anger and our evil custom, we dishonor him before others. 1401 He notes this lack of love with particular force in property relations, relations between rich and poor, relations that remain the same to this day, and the resolution of which the saint quite dispassionately gives in the fulfillment of the highest Christian commandment: love your neighbor as yourself. “The rich exercise themselves in their crafts: he destroys his barns and builds a great one, he hoards from interest and unrighteousness and fills his coffers, and he rejoices brightly every day: all of them have no time to go to Christ and listen to his teachings, but the poor come after him and listen to him in sweetness.” 1402 But a fierce winter will be endured by people who are unmerciful to the wretched and do not accept strangers into their homes, and those lying uncovered in rotting places, and those who endure snow and severe scum. 1403 There are many rich people who, when they see any honest guest in their house, quietly flee from their home. If they see a poor person who has come for his own needs, they command their servants: say, there is no home. When they let you into their house, they show a little kindness, so that they leave their house as soon as possible. ...Those who do not allow the poor to see their faces will perceive total darkness... Persecute your Christ from your neighbor... not only do you not give alms yourself, but you also command others with prohibition, so that they do not give. 1404 “Blessed are the rich in this life, and for this reason that they dominate and oppress poor people... they rape them, drag them to judgment, blaspheme their good name, rape, take away, plunder, offend; they drag you to judgment, put you on the right, beat you without mercy, and are not at all merciful; they blaspheme one’s good name, reproachingly, annoyingly, using stingy and derogatory words.” Having made the reservation that this does not apply to the virtuous rich, the preacher continues: “The whole thought of the rich is to eat, drink, and have a lot of fun for years to come. When he eats, he eats the labors of the wretched... and when he drinks, he drinks human blood, he reels in human tears: from that property he eats and drinks, which was broken from the feet of people by rights... Who is honest? - rich; who is dishonest? - poor... Who is noble? - rich; who is thin? - poor. Who is wise? - rich; who is stupid? - poor. A rich man, even if he were very stupid, would still be the same as if he were rich and smart among the common people... the poor and beggar, even if he were completely smart and a straightforward philosopher, then he is stupid because he is poor. ...The rich get richer, the poor get poor; the rich drink, grow fat from abundance of food and luxury, and the poor wither from hunger and sorrow... But wait a little, rich, merciless, offenders of the poor, give time: the hour of death will come to you, at that time you will see what your bliss and happiness will be. 1405 But the life of the poor and wretched people in this world, as they pass by, is like the Red Sea: a sea, for it is filled with the sorrow of troubles; black, because it is drenched in bloody tears and blood itself, and like waves in the sea... oh the stone shores... in this life, these wretched people are here and there... from their places it is transient and nowhere is there any good... about misadventures and misfortunes that are broken. 1406 It is the custom of beggars of the present century, when they want to ask someone more conveniently for alms, then in their petition they remember Christ the Savior, or the Most Pure Virgin Mary, the Mother of God, or St. Nicholas of Christ, or some other holy name, saying: for the name of Christ, give... but neither of those bowing down will be able to show mercy.” 1407 But there is also consolation for the poor: “O people who suffer in the last troubles, Christ now dwells in you as in His members, if only you endure with thanksgiving. You are the new martyrs of the last times... The Lord loves those who cry, but you will be left in tears... The Lord loves those who are hungry and thirsty, but you have little to eat and drink, some don’t even have half a loaf of bread... He loves those who suffer innocently, but in you you can’t count the suffering: some are beaten to the point of bleeding, others are tormented in their right lives, and in others there is barely a soul in the body... Not Weary in patience, but give thanks to your Christ, and after His resurrection He will visit you, not only as a guest, but also to be inseparable from you... Christ is and will be in you, and you cry: Amen.” 1408 But wealth is not an indispensable condition for sin. “Be aware of this... that great abundance and wealth will be found in the kingdom of heaven. The many and the poor will be in fiery hell. Such are the rich, from sinless providences and from their labors, merciful, beneficent, and the poor, who are lazy and feed on theft, or go to robbery, or only from charity, from people’s alms, they seek to eat and put tar in people’s eyes, but others could do it and earn their own bread... beggars are thieves, laymen, parasites.” 1409 It is appropriate for those beggars to show mercy and give alms who can no longer work, who are blind, lame, or crooked with their hands, or who have painful scabs on their bodies, and who, having taken alms, would use it to help the shortcomings of their poverty, or to pay for their houses, and not to those who can toil and work very well, and not they want, not healthy, not those who “either drink away alms, or lose, or are sent to taverns, or to whoredoms; I say without judging, there are such, and they are found among the blind.” 1410 This is the general tone of the saint’s sermons. We see that St. Demetrius touched upon all the burning issues of contemporary times and strictly discussed them from the point of high Christian morality. He is in them the ideal shepherd of Russian antiquity, “sorrowing” for all those who suffer, dispassionately pronouncing sentences on the unworthy. This property is appreciated by Russian people. It is unlikely that any other works have been preserved in such a mass of lists and printed publications as the works of St. Demetrius in general. Let us move on to a further review of the saint's stay in Moscow in 1706. 1411 On January 20, 1706, on the week of the Last Judgment, a sermon was preached on the text: “The Son of Man will come in his glory,” where the saint, among other things, ardently interceded for the peasants. 1412 On February 10 (the last Sunday of Maslenitsa), the word for the week of cheese was pronounced. 1413 The preacher offers the listeners, with material abundance and abundance of empty meals... some spiritual Lenten foodstuffs instead of a snack for today's meals. This is David's meal (Ps. 102:10). “Please, please, eat ashes like bread, and drink with weeping. You say: it’s not tasty... I answer: it’s not tasty, but it’s healthy. Dishes and vessels are cleaned with ashes, even if they are tin, or copper, or silver. When they turn black and become dusted with ashes, and when they accept their primitive clarity,” so through repentance sinners are cleansed and brightened, but even saints have their downfalls. Tears douse the fire of sins. “Robbery and theft of strangers is fire: things that are alien, and especially church and monastic things, are burned like fire, because the alien to the robber cannot get rich. Tears of repentance extinguish the fire. So Peter the Apostle extinguished the fiery Gehenna prepared for him with tears and was honored to be the keymaster of the kingdom of heaven. 1414 I present the second dish - a dough of barley bread, transformed into a copy of Gideon, and a handful of water, which I will offer instead of vodka between the dishes for the appetite. This is the handful of water by which Gideon distinguished the chosen warriors from the ordinary ones who drank “bestially” by putting their mouths to the water, and the dough is the one that the Midian warrior saw in a dream (Judges 4:7). I would also like to offer the best taste of your love, the manna that God rained down on people in the desert, which has every pleasure; but I feel sorry for those who rush to the desolate meals of today; Let the time not continue with my wretched drinking, but I advise you with short words: if anyone on Holy Pentecost begins to fast until the sun sets, then dry bread will be like manna for him. For fasting sweetens bad food, and turns bitter radishes with horseradish into honey and sugar. Did you forget the salt during the meal? Don't forget. How can a meal exist without salt... Spiritual salt is reason in all matters. Let our reasoning be in fasting, let us not fast hypocritically, let us not condemn and reproach those who do not fast, and let us not ourselves become angry. Many people in their fasts are accustomed to be angry, and angry, and murmur, in the likeness of a bear, who, during the winter, lies in his bed eating nothing, except sucking his paw, and purring incessantly... It is supplied at meals not just salt, but also beating: at our meal... wake up the verse beating of the Studites: Let us fast a pleasant fast, pleasing to God. True fasting is: alienation of the evil, abstinence from the tongue of rage, putting aside lusts, excommunication from speaking, lying and swearing. ... I have also prepared other Lenten foods, but there is not enough time ... now I beat you with my forehead.” 1415 On February 12, probably in the Chudov Monastery, Demetrius spoke a word in memory of St. Alexei Metropolitan to the text: “I am the good shepherd,” 1416 and on March 3, a word about the communion of St. Secrets. 1417 On March 15, 1706, the saint wrote to the Archimandrite of the Trinity-Sergius Lavra Sylvester, who asked through the sacristan Moses to send the Honors of the Menaion: “the books of these last published for the three months of June, July and August were released from our cell, and other lives of the saints from March to June are not with us in the humble month, not superfluous in our cell is found: but there are such books in the holy great Kiev-Pechersk Lavra, and we the humble know... I gave one book freely to your reverence in the cell, deign to kindly accept it; I thank you for the bread and fish, which the holy monastery has sent to bless our service.” 1418 On March 25, on Monday of Bright Week and the Annunciation of the Most Holy Theotokos, the saint said a short word in which he drew a parallel between these two holidays. 1419 April 7 probably includes a wonderful sermon on the texts “You are looking for Jesus of Nazareth, crucified, risen, not here,” from which we have already cited an excerpt above. “If you are not here, then where is Jesus?” Not among the schismatics in the Bryn forests, not in churches, not in the spiritual rank, not in the bolyars and not in the judges. Finally, the preacher finds Him among the poor and wretched. The sermon is also curious because of the mention of schism found in it. 1420 Internal similarities are noted with the sermon of 1704 about the walk of the Kingdom of Heaven on earth. On April 16, Ovidiusz, translated from Polish, was bound. 1421 On May 7, the saint delivered a memorial word for the “noble officer Ivan Semenovich Griboedov,” the son of the steward Semyon Fedorovich. The preacher pointed out the happiness of dying young. 1422 On May 26, in the Cathedral (Assumption?) the saint repeated the word about the path of Christ, which he spoke in 1701 in Preobrazhenskoe. 1423 The word about the transfer of the relics of St. dates back to June 3. Dimitri Tsarevich, celebrated on this day. 1424 To June 9 there is a word about prayer, which seems not to have been completely preserved; to July 16, 1425 there is a word in memory of St. Tikhon of Amafunt, 1426 June 23 sermon on two texts of Matthew. 11:1, and Luke 10:38, as if disagreeing, 1427 and July 8, an extensive word with an interpretation of why the Mother of God is called Hodegetria, that is, a guide. 1428 We do not dwell on these sermons in the same way as the most characteristic passages from them were given earlier. It seems that in July Saint Demetrius had already left for his diocese. This can be judged from his letter to Ephraim, Metropolitan of Serbia (dated July 25, 1706), in which, among other things, it is said: “I rejoice in this, that your Eminence deigned to stay in my cell, without listening to those who wanted to drive out your shrine and install the Swedes, about which I know; I pray, please, don’t let the Swedes in, live healthy and prosperous yourself.” 1429 On September 14, the saint repeated in the Rostov Cathedral the word he had spoken in Moscow on the same date in 1705. 1430 In Rostov, in the absence of the saint, an inventory of all Rostov was made. 1431 The poverty of the bishop's house was increasing. The school, the saint’s favorite brainchild, finally closed, as we saw, during his absence. A meeting with relatives (nephew Mikhail) could provide some consolation, as can be seen from the following letter dated September 15, 1706 to S. T. Domorets, an honest citizen of Novgorod (Seversky): “I have a lively friend, Mr. Semion Timofeevich. When given the opportunity through my envoys to Kyiv, we did not judge in remembering to leave your love, with which you deign to visit me at such a distance, and also lovingly for love, even for my poverty, and for my nephews, who came to me, in every treat they were pleased, answering and declaring, God’s prayer for your pious house and your prayer I wish you merciful charity. May he bless you and fill the days of your life with long-term health and all prosperity, for which I, praying to God, always entrust to your affection. To your honesty, my dear, lively friend, a lively pilgrim and servant in everything. Humble Dimitri Bishop of Rostov." 1432 On November 5, 1706, a notification was sent to Demetrius that the treasurer, monk Ilarius, was ill and dying, and clerk Luka Palitsyn wrote, “that the patient is dangerous, and so that the treasury does not suffer from this.” It was ordered to seal the cash treasury and assign it to receive the treasury from Hilarius Philaret, a hiermonk from the Belogostitsky monastery. 1433 On December 10th, the saint wrote from Rostov to Metropolitan Job of Novgorod, a letter already mentioned more than once about the poverty of the diocese and the closure of the school. 1707 and subsequent years were the years of greatest impoverishment of the Rostov bishop's house. Apparently, the sick saint was thinking about death, the deliverer from evil. In this particular year, he sent the ancestral icon of the Mother of God to the Trinity Church of the Kyiv Cyril Monastery to place over the tomb of his father, 1434, and on April 4 he painted the spiritual one. 1435 The saint asks in it not to search in vain for his property after his death, and not to torture those who served him for God’s sake: “From my youth until I approached the grave, I did not covet property or take money, except in the books of the saints. I didn’t gather in the bishopric my cell parishes, which were only a few: but only for my needs and dependents, but for the needs of the needy... I believe that it will be more pleasing to God, even if there isn’t even one left for me, even if a lot of food were distributed to the collection; If no one wants to give me such a poor burial as usual, then let them throw me into a wretched house; If, according to custom, they bury him, let him bury him in the corner of the church of the monastery of St. Jacob, where the place is for the signs. If you deign to remember my sinful soul without money in your prayers for God’s sake, let him himself be remembered in the Kingdom of Heaven. Demand a bribe for the remembrance, I pray, that the poor may not remember me, leaving nothing for the remembrance. May God be merciful to everyone and to me, a sinner, forever. Amen". 1436 Probably at the same time a passage was compiled, published in the works, under the title: “The humble Demetrius, Metropolitan of Rostov and Yaroslavl, wrote this for some benefit of my damnation.” This is a kind of lyrical reminder of the day of death and the future disappearance of the body, ending with the verses: And never forget the hour of death, Who else does not remember death? The torment will not escape. 1437 But it was not for nothing that the saint wrote to Yavorsky: “The will of the Lord be done. We pay attention to our work and, in the midst of the storm, do not lose hope of salvation!” One cannot help but be surprised by the vigorous activity of the archpastor, weak in body, but strong in spirit and not discouraged among the disasters surrounding him. In addition to his writing and preaching activities, the saint found consolation in ascetic deeds: very often he lay motionless for three hours, in a cruciform position, or exposed his body to mosquitoes and mosquitoes, in his village of Demyanakh. 1438 It was not for nothing that he wrote out for himself (in 1708) from the book of St. Macarius of Egypt, conversation 17: “Those who have grace take care of themselves, hi sunt hermits, hermits; Others, however, strive to use their souls, these exceed them much, hi sunt saints, teachers, preachers of God’s word; Others have given their bodies into annoyance and suffering; these are the highest of all.” 1439 According to legend, during the first week of Lent and during Passion the saint ate food only once. 1440 Two subjects occupied the saint during this time: the schism in the diocese and the compilation of the Biblical Chronicle (Cell Chronicle). The split was supposed to be especially strong in the Rostov region. It was a hub for several trade and government routes. Arkhangelsk, Olonetsk, Vologda on one side, Volga and Kostroma on the other, and Ryazan on the third. The Volga is especially important: “beyond the Volga there are seventy-seven faiths,” says a modern proverb. The saint’s view of the schism was, of course, acquired by him back in Little Russia. St. Demetrius considered the schism only the result of ignorance and the stubbornness and rudeness associated with it, and from this point of view he denounced it. He responded to ignorance primarily with a historical overview of the origins of this or that ritual, and to the rudeness of attacks with the same harshness of denunciation. Already in the charter dated February 23, 1703, about the opening of the school, the saint demands information about the schism. 1441 He denounced the schism in his sermons of 1706. Warning his flock against schismatics hiding even in Rostov, underground, the saint spoke in a sermon about the sower to the “common people”: I say schismatic teachings are tares, and that accursed land, even as tares, accepts, the accursed hearts of those words listen to and are seduced by schismatic teachings. The devil is a bird that steals the word from the human heart; she came out to earth and made a nest for herself in the desert, in the Bryn forests and breed many chicks for herself... from there she sends seeds of the word of God to all cities and villages... the birds of the demonic schismatics, having flown away from their Bryn nest, taught many to run away from the Holy Church... lying and deceiving ordinary men and women and saying: now the church is not the church, the priests - not priests. Then there are reproaches for the community of wives: About the Bryn teachers, who say to be the holy fathers, the very prophetic curse of wolves, devilish birds, harlots and adulterers, and defilers, whom Christ God hates, be ashamed and repent, lest you take away the double-edged sword that comes from the mouth of Christ. You are a true believer... Beware of those lovely demonic birds that fly away from the Bryn nest and hide and seduce here, which are hidden in the underground of people who are deluded by madness... However, the ignorant shepherds themselves are to blame for the falling away. 1442 The Holy Church is severely oppressed, diminished, both from external persecutors and from internal schismatics... Almost in every city, some kind of special faith is being invented, and already about faith, both simple men and women... dogmatize and teach, like the addition of three fingers, saying that there is not a right and a new cross to be. 1443 In one of his sermons (1705–1709?), the saint touched upon questions about icons and the shape of the cross. “Even though we venerate an icon for the sake of the original image, the madness of some people is clearly evident, who, even though the icon is new, do not want to venerate it; Even the old and smoked, or the new, when smoked, are venerated. How can I venerate an icon if I don’t know whose icon it is and to whom I will direct my mind? In response, evidence is given about the last of the books of the Old Testament, the stichera at Matins of the Exaltation, the canon of Gregory of Sinaite, St. Athanasius, John of Damascus, John Chrysostom, and finally the cross, located in Rostov, which was given by John the Theologian to the Monk Abraham. Let them decide with what build they want to be baptized due to their stubbornness... exactly what kind of cross do they put on themselves, four-pointed or osmo-pointed? 1444 In short Questions and Answers about faith, the saint also touched upon the schism: why do schismatics believe in beards 1445 and two fingers, if not because of the “filthy” character and example of the Persian, with the adoration of the sun, which also has the image of the Trinity through the sun itself, light and ray? 1446 Next comes the question: How many names do you carry on yourself? Answer. Three: by nature - a man, by baptism - a name, by faith - a Christian, and not a finger-over, or a brad-over, or an Old Believer... except for Christ's fingers, belief in any fingers is a complete rejection of Christ, and two fingers as if the idol of Veles, or goat's horns, or to venerate a bear's paw instead of Christ, is an image of insane idolaters. It is an idolatrous custom to be a bradover and to believe in a brad. Both schismatics and Jews are called Old Believers. Therefore, the Old Believer and the Jewish Believer are one and the same thing in understanding. 1447 Speaking about the Fourth Ecumenical Council and pointing to the Armenians, hitherto Monophysites, who teach about the ghostly flesh of Christ, the saint says: and that Armenian interpretation of the schismatic two-finger is that the second bent finger signifies humanity descended from heaven to earth, and then the three fingers, according to the schismatic interpretation, signify the entire Trinity incarnate, which is also Armenian heresy. 1448 The saint also touches on other aspects of the schism, dividing it into interpretations: In modern times it is heard that he has risen and is again renewed in the Bryn forests, in the schismatic Nicolaitan teaching... in their monasteries they teach to commit fornication and to have wives for everyone in common. 1449 I heard that many, leaving their homes, their estates and relatives, were fleeing into the desert, into the forests of Brynsky, as if seeking Christ and the right faith... as if Christ and the faith in him were sitting somewhere in the forest, behind a log... I also heard that among the schismatics, Christs were already found in secret, the forerunners Antichrists have multiplied. 1450 But only later did the saint turn to extensive work on the schism, which resulted in the “Search for the Bryn Faith.” Now (in 1707) he was more interested in the chronicler. We have already indicated above, under 1703, the list of the chronograph of Dorotheus of Monemvasia, the news of which the saint used both in sermons and in the Cell Chronicle, 1451, but this source alone was not enough. Therefore, the saint wrote to Grigory Dmitrievich Stroganov, an old benefactor of the Rostov Metropolis, the following letter: “To the Most Honorable Mr. Grigory Dimitrievich, the humble Dimitri, Bishop of Rostov, desiring God’s blessing, hits with his forehead. Without doubting your mercy and love for my unworthiness, I dared this writer to visit your honesty with my lowest worship and offer my prayer: perhaps, my merciful benefactor, send to me for a short time a book called chronograph, like the chronicler, who hoped to receive it in the house of your mercy; for now I need something, since all the chronicle books have been taken from the Rostov monasteries to Moscow, but I want to copy some of the chronograph chronicles; Deign then, be thy mercy, to show me this love, by giving me such a book for a short time, and I pray and send it with my man Sisoy Alekseevich. I wish God's blessing and all the blessings of your honesty. Humble Bishop Dimitri. From Rostov on May 18, 1707." 1452 On May 19, 1707, the saint addressed the same request to Feolog. Pointing out that all the chronicles were taken to Moscow, Dimitri asks to find a chronograph for him, since he is planning to write a chronicle. “Out of boredom, if the Lord pleases, I wanted to compose a brief chronicle for the cell; but not the imam of books. All chronicle books from the Rostov diocese have been taken to you; and I have only the one (Dorofeev), who was copied from it, which I borrowed from the printing yard, and even though it contains the essence of history, the chronology from the creation of the world is not found; Even Latin and Imam, but not similar to our years.” 1453 In addition to Russian chronographs, to compile his “Chronicle,” Dimitri also needed foreign works. He ordered them from abroad through Arkhangelsk, with the help of some merchant Isaac Vanderburg. The “Epistolary” contains four letters from the saint to this merchant dated December 4, 1707, January 8 and November 8, 1708 and November 17 (8) 1709 1454 The cell chronicler himself did not immediately receive his final form. As can be seen from the letters below, the saint, having written individual chapters of his work, sent them to Stefan Yavorsky and Feologu and others for review and listened to Yavorsky’s objections. Here is a letter from Dmitry to Yavorsky related to this, dated December 4, 1707. “At the beginning of the petition, I ask, prolixam et ineptam legendam porrigo to the hands of your saints and I will work in bulk and carry out the most necessary and best deeds for fun. I don’t see each other and don’t talk ad coram, I’ll talk to you in Teda’s letter, although it’s boring, forgive me. I thank your Eminence for reading and considering my chronology, which would have been instead of the table of contents of the totius operis of the planned chronicle: if only my simple mind would become so much smarter and my weakness would be healed, and especially if God’s help would come with your holy prayers. Est velle, deest posse. And they still look clean, and the squeaking hand trembles. Censoribus sapienter suadentibus thank you. Vexatio dat intellectum, a na ceusure humillime respondeo. Ad. I-mum. Non historia, sed dubia proponuntur et non solvuntur. And so it is, but it is not yet history, but a table of contents of history that wants to be, and non dubia proponuntur ale errores, in quo nostri pertinaciter persistunt. And it’s difficult to understand the facts, except in silence, since Russian chronographs and Russian bibles, and bibles with chronographs do not agree in years. And the usual chronology of the Greeks and Rus' for a long time is not according to the Bible, even called the Holy Scripture, but according to chronographs: it is better for you to remain silent. And the written chronology, be in notatis for yourself, and not for presentation to the world. Likewise, my entire chronicle is not, of course, written with this intention, but its mandare typo ale back for itself propter scire, but for me, if someone gets a good one, it can be non spernere. Ad 2-um. Scandalum schismatic de indigitata incertitudine temporis about the Nativity of Christ respondeo: I just wanted to show that our calendar is incorrect, which until now they did not want to take away and know. I remember that once in Preobrazhenskoe Talitsky argued with your Eminence about the years, claiming that the holy fathers decided it so. If there are holy fathers, then why don’t they agree with the Bibles? Could the Holy Fathers have been contrary to the Holy Scriptures? Did the holy fathers, condescendingly only assueto vulgi opinioni, write the years of the world as we write now, and without affirming? Further, Dimitri points out that the fathers wrote the years from S. M. to R. X. 5500, and in the chronograph of Dorotheus of Monemvasia 5506, in George Kedrin 5506, and in Nikifor Ksanfopul 5505. “Is it possible to remain silent about such disagreements, and what is false should not be exposed, and human stubbornness condescend?... No one will displease anyone who is a schismatic; they are tempted even by good, useful and holy things. Searabeis rosa venenum. And should we follow their madness? However, it is better to endure an unhealed wound in silence than to heal it uselessly and at a loss. Do not cast down the beads... Ad 3-um, De divisione operis this chronology is not already a book, but like a table of contents... Ad 4-um. About monarchies. In this book I will not fail to mention the former monarchies, but I have not set my work to those times, for I do not intend to be a profanarum historiarum writer ad mentem politicorum, absit a me hoc: this is not a bishop’s business. Worldly people can work in this or translate the historian Justin, who is ready about those monarchies. Spiritual things are presented to me: and I intend... to follow the path of sacred history non prorsus excludendo politicam, but more diligently to the sacred quam profanis et politicis. Under the title and image of the chronicle, I would like to write some useful moral teachings, although the reader would like to write not only stories delectare, but also moral teachings docere. Hoc meum intentum, tale desiderium, if not for others (for whoever I am, let me teach learned men), then at least for me myself. And also for this sake (if this deed were to be accomplished and to be read by the people of the Commonwealth), sacram historiam breviter narrare proposui. I remember that in our Little Russian part it is difficult to find Slavic Bibles: they are found in very few places, and hardly anyone can buy them: and rarely does anyone from the clergy know the order of the biblical stories, what happened when. One abbot there asked me when Elijah the prophet was after the Nativity of Christ or before Christmas? And again, the Maccabees lived after the Apostles, for their teacher Eliazar, at the trial before the tormentor of the apostles and saints, cites words as published in the Moscow Prologue, August on the day. And many others in conversations between the spiritual ranks heard discourses suitable for laughter, like this: with which the knife of St. Peter cut off Malkhov's ear, and then St. Elijah slaughtered the priests of Baal. O insensati Galatae. And for this purpose I would like, if the Lord would hasten, to briefly teach the history of the Bible to such people for knowledge, in a book that is not too great and moderate, so that everyone can buy it inexpensively, and it is convenient to learn about all the stories in the Bibles, which are in order. But God knows whether it will happen! Thoughts are overseas, but death is behind us; and even today’s times do not give rise to imagination and desire for book writing. Silent musae inter arma..." 1455 The ailing saint also mentions these objections in a letter to Theologus dated December 31, 1707: “I wrote a small chronology and sent messages to the Eminence, I think that your honesty was also seen. The Eminence did not blaspheme, but others did not like it. I sent with Raphael the beginning of the chronicle.” 1456 Sending on December 11 the “firstfruits” of the chronicle from Fr. Rafail Kazanovich, St. Dmitry asked Yavorsky to read only one sheet, and entrust the other to other prudent persons to read. “I think that few people will like my lucubratia, because it contains, like a Russian mish-mash: history, and some interpretation from Cornelius (Cornelius a Lapide) and other books, occasionally, and some moral teachings, and especially in the first and second thousand years, in which little history is found... However, in book publishing aliud historicum esse, aliud interpretem, aliud moralizer. However, I am a sinner all the time, wanting to have this little book, like notata in fragmenta, it was like an hour for Kazan...” 1457 Yavorsky replied on December 19: “Not only did I read before my lucubration, but also in the depth of my actions... a thing truly, I say, worthy of all praise, full of usefulness in moral teachings and knowledge not only of our brethren, but also of benefit to everyone. There is nothing to send to the most distant and numerous censorship. Write, father, write, and do not weaken in the work you have begun. I want to present this matter to the Great Sovereign himself, and I had already prepared some things from those written to him, (I wanted to be with me for food pro die 17 octobris) but misfortune struck urgently issimam necessitatem. Opus peregistis et peragitis "quod nec Iovis ira, nec ignes, nec poterit ferri abolere vetustas." My na to patrzemy non sine invidia hac in re utique licita, at day Boze nasladowac licet ex parte, quia cannot be for the burden, et hoc est, pater, quod me urgebat et urget exire ex hac Babylone: hoc motivum etiam erat appetere Kioviensera cathedram non qua cathedram, hanc enim praelaturam archieraticam jam habeo et quidem ultiorem Kioviensi, sed quietem et tranquilliratem... O beata solitudo, te omnibus viribus appetit anima mea. Pray to the Holy Hierarch of God for the deliverance of the captives, from them I am the first sinner, Stiopka.” 1458 Demetrius responded to Yavorsky on January 8, 1708: “About my chronicle from your Eminence, which is highly praised, I would be glad to hear that something like this is found in it, which requires correction; only as I asked before, so now I ask: do not work yourself, Your Eminence Bishop, the most necessary and important matters are before him. Reverend Father Simonovsky (i.e. Archimandrite Raphael Krasnopolsky) and Mr. (Fedor) Polikarpovich, they could read and reason. I thank your holiness for noticing two things, about Ham’s intemperance and about Canaan his son; and it also occurred to me that legal marriage does not involve fornication. However, I remembered the young Tobiah’s marriage, where the Angel expressely calls intemperate marriage fornication. In any case, it will be better when Hama is replaced by intemperance instead of fornication. And about Canaan et in Cornelio I found out: The master is not the imam. I wrote Canaan with a moral lesson, I am sending to your Eminence, there is still something I would like to correct, if only God helps. According to the ninth century of the second thousand, where it is written about the evil of sin, two things require consideration: a) the sin and the forgiven will be remembered by the one who committed it, b) God laborat in peccatis nostris per concursum. I explained this, but I don’t know how much. Isn’t it better to leave both of them, so that no one will be indignant at the simplest things?” 1459 The letter dated February 24 speaks about the same thing: “Hello and thanks to your Eminence for reading my chronicler and for correcting certain things that require correction... I strive with the help of God to subdue some, change some, and leave others completely. If your Eminence deigns to keep the chronicle of what you have read, do it according to the will of your bishop. And whatever God hastens to write, I will send it to the hands and prudent consideration of your holiness. Your Eminence unus pro mille to me. This is what happened to our Most Reverend Father Varlaam (Yasinsky), of blessed memory, that whatever he reads, he will undoubtedly ruin the donations to death. And although now it was not with the intention that I began to write in order to publish it, however... I ask for reading... and correction, as if for publication in print. And maybe when it would have been like this... Outside there will be battles, inside there will be fears. We pray and fear that our sins may not be overcome by God’s mercy and patience. So many iniquities, so many insults, so many oppressiones cry out to heaven and arouse the wrath and vengeance of God. Sed de his tacendum. The will of the Lord be done! We pay attention to our work and, in the midst of the overwhelm, do not lose hope of salvation.” 1460 The chronicler remained unfinished and, as we have seen, was not yet intended for publication. “It is in vain that you order it to be rewritten,” writes Demetrius Feologu: “my chronicle. He will not be as he is now, but others will be corrected, some will be added to the Lord, others will be added, and some will be corrected, and some will be added. Not suddenly a church is built, but suddenly a book is written. And after completion, the maester repairs his work, correcting and completing. I demand your prayers to help the work that has begun. The soul is glad to go to heaven: sins are not allowed, I am glad to write - my health is poor.” This also includes another letter: “Terrify me with the death of the late Joseph of Koldychevsky, the fear of death will attack me, and the intense fear that, before the day and the hour, the death judgment from God will befall me, but the book-writing work will remain (the chronicler), will anyone willing to take up the task and do it, and much more work needs to be done in this matter: it will not be completed in a year, and in another year he will be able to force himself to complete it, but the end is at the door, the ax at the root, the death scythe over the head... The only pity is that the book-writing that has begun is far from being completed: and there are also thoughts about the psalter. It’s a pity that the Bryn theologians do not interpret the apocalypse in the same way.” 1461 The above correspondence explains to us the origin of the various editions of the chronicler. They mainly differ not so much in completeness as in stylistic amendments, rearrangement of individual chapters (especially the chapter on the Hellenic gods) and censorship cuts on the issue of church estates. From the same correspondence, the nature and content of the “Chronicle” itself, which sets out the biblical story up to and including the struggle of Jacob with the angel, is sufficiently clear. 1462 Addition to it is a treatise on the Hellenic gods (according to Ovid), chronology and small information about the Babylonian and Egyptian monarchies. The main content of the chronicle is a presentation of the book of Genesis with comments and additions from various church writers-compilers Cornelius a Lapide, Kedrin, Naukler, Bucelinus, Carion, Klüver, G. Mercator, Opmeer, 1463 classical writers and church fathers cited by them. In addition, the saint used his Menaion, Menaion of Macarius, Limonar, Prologue, Dioptra, Ovid, Kedrin, Dorotheus of Monemvasia, Stryikovsky, Synopsis of Kyiv and Runus Irrigated. Citing extracts from them, often contradictory or purely fantastic, 1464 the saint rarely criticizes them, leaving it to the will of the reader: “let him have faith.” 1465 And the main goal of the Chronicle was not historical, but mainly moral. That is why we find a discussion about repentance - after the story of the fall of Adam, about death - after the mention of the death of Cainan, about agriculture regarding the “invention” of Noah's earth, about the tendency to sin in the story about Nimrod, about adultery after the story about Abimelech, about the pride of a rich man about the pride of Hagar, etc. 1466 From this point of view, the Chronicler comes close to the saint’s sermons, often even repeating their expressions. 1467 There are also symbolic interpretations, 1468 bringing the chronicler even closer to the sermons. The saint's chronicler in some places resembles both the ancient Russian bees and the lyrical passages of the old Russian chronicle, both in the completely external connection of its individual places and in spirit. 1469 In places we find lyricism, for example, in thinking about the brevity of human life in comparison with the world, or likening a person to a traveler returning to his homeland, that is, to the earth. 1470 Modern shortcomings of society are also pointed out: violence, pride, cruelty, sodomy. “The strong force the weak, take away, kidnap, withhold bribes from the mercenary... the bribe-taking ruler judges unjustly, acquits the guilty, torments the innocent... Who can erase the injustices that are being done today? robberies, thefts, bitterness of the innocent, crooked justice, unmercifulness, deceit, flattery, abuse, insults and oppression perpetrated by people, what tongue can speak?..” 1471 The repeated references to pride and true nobility are curious. “The birth of Eve is seen as more honest than Adam’s: in both cases, a wife is not more honest than her husband, but rather she is submissive to her husband. Here is a teaching to those who are proud of their nobility, that it is not the one who is a great and honest husband, who has a noble essence, a woman’s mind, and a heart, and a corrupt life, but one who is prudent and courageous, and virtuous in life, even if he is a simple one... Chrysostom points out that agriculture is the oldest and most necessary than all the arts. Also for this reason, agriculture is worthy of praise, as it is righteous, but other arts are not without sin: some lie, some steal, some deceive; agriculture of such vices is pure. All art only feeds the artist, but agriculture feeds everyone in general, the working and the non-working... Oh, since many are tuna-eating bread, it is impossible to annihilate them! The profits of the unrighteous are fed in different ways: from robbery and theft, from rape and torture, from other unpleasing providences. Agriculture itself, from the labor of its hands and from the sweat of its brow, obtains its food, righteous and pleasing to God, as if it offends no one, and, moreover, it is offended by everyone: for it is burdened with many tributes and is violated by the powerful. And it is truly amazing how such art, the first, the most necessary, and the righteous, is imputed to be dishonorable from those who are accustomed to glory in their nobility. But why is that art dishonest, in which our first and saddest forefathers, from whom all came forth, Adam and Noah, before the flood, and after the flood I toiled, Adam digging, Noah digging, cultivating the land? And what, O noble one, is superior to the farmer in your birth, except the name of your nobility? For you are of the same clay, which is the same, and not a different image of your birth, which is like that: and in that same earth and dust you returned, to which and that, below the glory of your nobility will go down to the grave and to hell with you. It is found in the narratives of the ancients, as if worthy men were taken to the royal thrones from agriculture, and they reigned safely and gloriously. Such is the Czech Premysl, such is the Polish Piast. But we also honor in the Old Scripture: Was it not from agriculture that the Lord called Gideon, a strong man, to rule and rule over his people of Israel, and to show him a glorious conqueror in Midian? Is it not the holy prophet Elijah who is driving Elisha to become a prophet? Yes, no one disparages farmers about their art, when kings and saints who please God come from them. The good venerable Simeon, the Fool for Christ's sake, told his friend John the Deacon before his death, saying: “Among the common people who live among themselves and work the earth, those who live in kindness and the rightness of their hearts, blaspheme no one, do not offend anyone, but from the labor of their hands in the sweat of their brow they eat their bread, among such many are great saints: I saw them coming into the city, and partaking of the body and blood of Christ, and they were like pure gold.” 1472 Speaking about adultery and sodomy, the saint also mentions syphilis. 1473 Among private issues, the saint concerns the schism, 1474 education (child - tabula rasa), condemns the custom of taking wet nurses 1475 and painting the face; 1476, finally, one cannot help but note the allusions to the personality of Peter himself and the confiscation of church property. In the ideal of a king, his main characteristic is mercy and caution in condemnation. 1477 “Fornication, especially, usually occurs among people of great rank, who live autocratically by their own will, who have no one to fear, and it would be better for them to be abstinent than all others, to honestly observe a pure life in the image of the people who exist under them: for they are both judges and executioners of human sins. You are increasingly falling into the uncleanness of the flesh, despising your honor and rank, enslaved by your passion: and those who rule the nations are themselves ruled by their uncontrollable lust.” 1478 Probably, the passage about the suffering of the people for the sins of the ruler is also directed against Peter. As for the confiscation of church property, in 1479 the chronicler’s printed edition contains a story about Severin, Bishop of Noricia with the conclusion: how much more will he not be enriched if he does not exactly give his own, but also takes away what belongs to others. 1480 But in the chronicler’s manuscripts there is still a whole passage about church estates, which was omitted from the press. 1481 Let us remember, by the way, that the saint addressed this issue more than once in his sermons and other writings. Here are the places from them that relate here. “Robberies and thefts of strangers are fire: things that are foreign, and especially spiritual, church, and monastic things, according to the testimony of the Fatherland and the prologue, where they enter, they burn like fire, as if it is not possible for the robber to enrich himself. 1482 Did you want to rob the church? Ask Iliodor, treasurer of the Syrian king Seleucus, who came to Jerusalem to rob the church and was killed by angelic hands. 1483 Those who here by violence take away from anyone what they have: estates, chambers and houses, and oppress the poor and orphans, will be thrown into the cramped conditions of hell. 1484 A person will stop looking at God and will begin to live godlessly: forgetting the fear of God, he will follow unrighteous providences, unjust profits: he will stretch out his hand to someone else’s and to the holy.” 1485 The essay “On the Freedom of the Holy Church” of 1505, which the saint had in two copies, was also directed in defense of church estates. 1486 In one of them, available to us from the manuscript of A.A. Titov, after this work there are extensive extracts (about 60 pages) from chronographs, Baronius, Golyatovsky’s books, “New Heaven”, Kedrin, concerning the same issue with examples of punishment for taking away estates. The saint himself, when compiling the chronicler, dealt especially carefully with this place. “I saw nowhere,” he writes to Theologist: in a certain book of yours there is a word about those who plundered church estates and asked for your honor to be written to me, and now I ask: please, write it down and send it, I pray. 1487 Of course, the saint had this same place in mind when he asked Theologos not to give the chronicler to everyone indiscriminately. “Please, please find me a perfect interpretation of the Greek Hodegetria, and early in the morning, if the Lord pleases, bring it yourself. I ask for St. Liturgy to the church, and to the cell for mushrooms. St. began Pentecost. I pray, let not too many people read my chronicler, so that it does not spill like oil on water, as if not everyone knew about it, so that unnecessary words do not multiply. The morals of mankind are different: one seeks benefit, and another seeks grasp.” 1488 This question occupied the saint even later, when processing the chronicle in 1708 and 1709, which was never finished. 1489 We will say more about the saint’s later work on the chronicler below. Here, to finish, we note that none of Demetrius’ works has reached us in as many copies as the chronicler. They are found in all congregations, and their number must be counted in the hundreds. All this testifies, as we have already noted above, that the saint was a representative of truly popular moral views. We stopped in our review of the life of the saint in 1707. At the very beginning of the year, the saint wrote to Theologus: “The honest Mr. Father Theologus rejoice in the Lord. I thank you for sending the books of the Interpretation of Acts with the Apocalypse and Maximus the Greek on the Holy Dus, and I send them back to your honesty with thanksgiving, since I have the Interpretation of the Acts, and got the Apocalypse in Yaroslavl, and I also have Maximus the Greek on the Holy Dus. I hoped that there would be more of the Maximovs’ words in print. The key of understanding in Yaroslavl was obtained, but incomplete, for two are the outputs of those Keys: the first of the Pechora seal, both incomplete, and the other of the Lvov seal, more complete than Pechersk. If it were possible for your honesty to find the Key of the Lvov exit from someone, I pray you could send it to me for a short time: I need to find something in it. The Apocalypse also sent Maxim the Greek to your honesty with Mr. Simeon Makarievich: and I beat you with your head, save yourself in the Lord. From Rostov January 22, 1707. Sinful Demetrius." 1490 On March 2, 1707, the saint wrote a letter to Archimandrite Sylvester of Trinity notifying him of the appointment of deacon Simeon Rodionov. 1491 Let us note other events of 1707 On July 6, the saint traveled from Yaroslavl to the estate of Senator Grigory Ivanovich Plemyannikov, the village of Krasnoe, consecrated the church there in the name of the Resurrection of Christ and delivered a sermon, praising the builder of the church. 1492 We do not know whether the saint went to the funeral of Princess Margarita on June 19, 1707. 1493 On October 24, Dimitri spoke a word to the common people in Rostov, where the idea of \u200b\u200bmercy towards one's neighbor is mainly developed. 1494 The second sermon refers to November 7 and is delivered on the topic that everyone should repent now, and not carelessly wait for the hour of death. 1495 On December 15, Fr. was approved as treasurer. Filaret from the Belogostitsky Monastery, who filled this position in place of the deceased Fr. Ilaria, already from 1705. 1496 The epistolary itself (collection of letters) of the saint was compiled in December of the same year. 1497 “On December 23, 1707, in the nunnery, before the icon of the miraculous Mother of God, the bishop prayed to the demonic wife, named Euphrosyne from the village of the river. I was tormented by unclean spirits for five years, and after reading the kontakion behind the ikosas, God freed me from demonic torment, and at the holy litorgy I was honored to receive communion of the holy mysteries from the hands of the bishops and returned to my home in health, praising God and the Most Pure Mother of God.” 1498 On December 24, a letter with a blessing was sent to the clerk of the Rostov bishop's house, Mikhail Feoktistov. 1499 On Christmas Day, after the liturgy, there was a solemn presentation of “philosophical conclusions” by Stefan Pribilovich. 1500 On the same day, judge Hieromonk Rafail Kazanovich was installed as Archimandrite Tolgsky. 1501 On December 28, 1707, the saint sent a letter to the elder of the Vilna brotherhood: “Your Reverend’s written wizita is pleasant for me, ale zly kasus, about which you notify me, is unpleasant. What should I do? Debemus portare, quod non possumus vitare, maybe God willing is better! I regret the great destruction of the holy place. Eheu quam levibus pereunt ingentia causis (Virgilius Mantuanus), above all your holy compassion; This will serve your Reverence greatly. Dulcior est fructus per multa pericula ductus (Corn. Gallus) God loves and punishes him (Heb. 12:6). It is good to be patient when it cannot be otherwise (Manilius). Wiele y nas angustiae: some die, while others do not even know death. (Neotericus). You are suffering a truly great ruinam, but ours is no less. Quis non causas mille doloris habet, et muscis inest sua bilis (V. Mantuanus). Is there only one thing we can differentiate from each other: that our troubles come from our own, and your veneration from strangers. But the harm, no matter who it comes from, is unpleasant nec quemque juvat. Y swoie nas ne owszeki dobrze excipiunt. Don't be surprised, it's war time. Nervus belli pecunia, bella delectat cruor: the same thing has happened before us. To each his own displicet aetas: veteres laudamus, sed nostris utimur annis (Ausonius). This ruin is cum meliori nostro forte fienti bono. So that in the future we will not be afraid of zdierstwa, fate has now freed us from all this. No one will take anything away from us when we ourselves have nothing. Nemo dat quod non habet (Invenalis). Cantabit vacuus coram latrone viator. I would be glad to help your reverence with all my heart. Blessed are the merciful (Matthew 5:7). I know that it is not an extra fortunam gift given to our friends and that what you give to another you will always have with you (Martialis), but often good hope deceives us: sometimes these stones are waterless. Niemam sgola, how to help the holy monastery in such poverty. Oh, if Rostov had not been in such a deplorable state, I would have known, but now would I say with the poet: Fuimus Troes, fuit Ilium et ingens gloria Teucrorum (Virgilius), now only dust remains et statio malefida carinis. Our wickedness is the reason for all this: we cannot now give either benefit to ourselves or to others for the multitude of our sins. Dignis digna eveniunt. For in everything, give thanks to God for us as I have deigned.” 1502 On December 31, 1707, a letter was sent to Feolog, where the saint complains about the scarcity of funds, which does not give him the opportunity to bring his dear guest Feolog on his horses. 1503 Nevertheless, Theologian, it seems, was in Rostov: a letter to Saint Theologian dates back to this time. “How God has mercy on you; How did you get home, is everything great? Have you lost my chronicle and are you reading it, and to Karion, I bow deeply to him, are you letting me read it? I sent a small appendix to the chronicle, read it and put it in the proper place, and they also want to have some appendix in certain places. Don’t keep it for very long; in Great Lent, whether we live, come; Hello carissime... Demetrius the sinner.” 1504 At this time (1708), a gradual rapprochement of the saint with the Old Russian party and supporters of Tsarevich Alexei Petrovich began to be felt. “On January 20, the blessed empress Tsarina Praskovya Feodorovna deigned to be in Rostov, and with her was Irina Volodimirovna, the wife of Andrei Kurbatov, who is in full custody of the Swedes with the Meletinsky prince.” 1505 In a letter to her, dated October 18 (1707?), the saint thanks the queen for the salary sent by the steward Yushkov: vodka in four glass vessels, called bottles, and three heads of red cabbage. 1506 On January 22, 1708, the saint received Greek shoes as a gift from the clerk of the Monastic Prikaz, Gabriel Osipovich Okunkov. On February 3, the saint, at the invitation of Ivan Stepanovich Streshnev, went to the city of Lukh (Vologda province) to attend the burial of Streshnev’s father, Priest Stefan. 1507 In the same month, the saint compiled from various extracts he had accumulated a kind of reference dictionary on various spiritual subjects: Notata per alphabetum. 1508 The financial situation of the bishop's house, meanwhile, deteriorated more and more. We have already read that the saint wrote to Yavorsky on February 24: “Outside there will be battles, inside there will be fears. So many iniquities, so many insults, so many oppressiones cry out to heaven and arouse the wrath and vengeance of God.” 1509 In 1707, on March 30, Archbishop Gabriel of Vologda and Beloezersk died, and the next Joseph was consecrated in 1708, and was a sick man. Meanwhile, in Vologda, a church was built on the settlement. During the interbishopric, St. was asked to compile a service to the Mother of God of the Burning Bush. Dimitri; 1510 but we do not know whether he fulfilled this wish. On August 8, an order was received to be in Moscow by August 15, for the consecration of the new Metropolitan of Kyiv, Joasaph of Krokovsky. The saint left Rostov on Tuesday 10, and by Vespers, on Friday 13, he was already in Moscow. At the dedication of Joasaph, in addition to Demetrius, there were bishops Stefan of Ryazan, Ephraim of Suzdal, Kallistus of Tver, and Anthony of Kolomensky. 1511 22 St. Demetrius served in the Assumption Cathedral and preached a sermon. 1512 On August 26, the new metropolitan served in Pokrovskoye, in the presence of Tsarevich Alexei Petrovich and the princesses, and Dimitri delivered a sermon on martyrdom in spirit and especially on the pacification of carnal lust. 1513 Maybe here we should see some hint of the relationship between Peter and Queen Evdokia. On August 29, Dimitri served in the Ivanovo nunnery and spoke a sermon in the presence of Princess Marya Alekseevna. 1514 If in the previous sermon one could hesitate regarding modern allusions, here they are beyond any doubt. We have already given extracts from this sermon; Now let us just remember that we are talking about two feasts, Herod’s and Christ’s. The sermon cruelly reproaches fornicators, drunkards, imitating Bacchus's disciple Luther, allowing fasts in the regiments, and mercilessly torturing their peasants. These sermons also attracted the attention of the saint’s friends. At least he wrote to Feolog in October 1708: “I sent you a message that was said in the cathedral, there will soon be another, that in Pokrovskoye, a third, that in Ivanovskoye, I have forgotten a lot.” 1515 On August 30, Dimitri sang a memorial service for the son of the head of the Monastery Prikaz, I. A. Musin Pushkin, Alexandra Ivanovich, and spoke a sermon. 1516 Having left Moscow on September 2, the saint arrived in Alexandrovskaya Sloboda on the 6th. In the nunnery he served the funeral liturgy for Princess Margarita († June 19, 1707) and delivered a sermon. 1517 On September 8, Dimitri, after celebrating the liturgy in Porechye, arrived in Rostov in the evening, and again turned to work on the chronicler, as can be seen from the letter sent shortly after his arrival to the bookseller Vanderburg and from the letter to Fyodor Polikarpov, sent on November 8 of the same 1708. “About the chronicle writing that we have begun, with God’s help, let those who want to know know that our intention is not only to delve into History, but also to learn from moral teachings and interpretations of the Holy Scriptures. And if I had written in a historiographical manner, I would have already accomplished what I started. But what is the need for us to practice writing Histories, which many chronograph books are filled with? Below I must preach the same essence that is known to everyone. My rank (of which I am not worthy) requires me to preach the word of God not just with my tongue, but also with my writing hand. It’s my business, it’s my title, it’s my position! I write, therefore, in order to the Lord, moral teachings, and in some places interpretations of the Holy Scriptures, as weak as I can: and stories, even in the Bibles only briefly, instead of themes, I write moral teachings from those, like from the sources of the stream. And it has already been written according to the chronology [gf - 3500] years, and the sixth hundred and thousand is written. But I can’t write quickly, not only because of the difficulty of the matter, but also because of my weakness; I am often exhausted, and God knows whether I can complete what I started: because of my frequent illnesses, the pen is taken away from my writing hand, and the scribe is thrown to the bed, but the coffin is presented to the scratchers, and they force me to think about death, and besides, my seeing eyes see little, and my glasses don’t help much, and my writing hand trembles, and the whole church of my body is near destruction: it is also the night of this time (in November) the long period does not help me in my work: but the days are short and gloomy, and the management of my rank is not without interruption. Now, as soon as I’ve written it, I’ll read it and correct it, and in the future I’ll write, God willing, when the day gets a little better. And we do not intend to write with such effort in order to quickly complete the book, but only so that we will not be in idleness, and not eat bread in darkness: but the completion, as God will arrange it, I look to His merciful help: as He wills, it will be: in Him we are, we live and we move. And we intend to write only before the Nativity of Christ, according to which the Old Law Scripture of the Holy History is drawn, even in our Slavic language, interpreted by no one else. The deeds of the kingdoms of Rome, Greece and others, even after the birth of Christ, are not a bishop’s job to write: a lay person can do that. It is sufficient for our brother to see the written lives of the saints, whose accomplishments God has vouchsafed us with His goodness. But I, a sinner, if only God had willed and given me help, strength and reason to the weak with the addition of my life, I would like to read the Psalter after this book, briefly explaining it with an interpretation, not as if I was bad for that, but collecting from ready-made interpretations with God’s help. Even though we have handwritten and interpreted psalms in the Slavonic language, they are not clear in the forest and desert, and I really wish for that work, if only God would give it, if only the mortal scythe had not stopped... We must do something for the glory of God, so that the hour of death will not find us in idleness. I'm tired of your long service, forgive me. Having sent your chronology to you, I pray that when you retire from work, send it back to us, not at all, but for a while, until God allows me to complete the work I have begun.” 1518 The next day, the saint had to write a letter to Queen Praskovya refusing her request to assign the schismatic priest David, who called the saint a Latinist, to the parish of the village of Kubra, to his old place. “We will have to set aside the new priest innocently, let a wolf into the flock of Christ to destroy the souls of people with schismatic teachings, and incur the wrath of the Sovereign by disobeying the letter commanding the tonsure of widowed priests.” The queen apparently was not angry at the refusal, since on November 24 she sent Dimitri a “sizeable fox blanket” as a gift. On November 18, 1519, the saint went to Yaroslavl, where he arrived at night. There he delivered three teachings: the first on the 19th in the cathedral about the schismatic faith, the second on the 21st in the Tolgsky monastery on candles and the third on the 23rd on the four-pointed cross. 1520 On the 24th the saint was already in Rostov, having probably sent a letter to Vanderburg upon departure. In November, Demetrius tonsured the nun Barsanuphia Kozinskaya. 1521 On December 4, the saint wrote to Job, Metropolitan of Novgorod: “To the great lord of the Holy Spirit, our brother, the Right Reverend Job, by the grace of God, Metropolitan of the great New Town and Great Luke for the Holy Spirit, the humble brother of your holy bishop, Demetrius, Metropolitan of Rostov, beats God with his forehead in prayer. May the Lord grant you great health and spiritual salvation for many years to come. Please, great bishops, order to us about your health and soul-saving good stay, it is known to be repaired by the scriptures. And if your holy bishop deigns to ask about our humility, in the God-saved city of Rostov, in the house of the Most Holy Theotokos and the Rostov miracle workers, I am physically alive in the year, month and day below. Not to your Eminence, but to your Eminence, you have appeared as a benefactor to my unworthiness, not forgetting my badness throughout all the years in the house of the Wisdom of God, from your fatherly love and blessing to our humility, sending, just as you have blessed me with a fair amount of fish, you deigned to send half a barrel of freshly salted Novgorod fish, I am very grateful to the being, I offer my humble tribute to your hierarchy. I am not the imam with whom to repay, you poor ones, I pray to our Lord, who is rich in the mercy of Christ, that He will reward your Eminence a hundredfold and your fatherly love, even though you have shown me unworthy, and may He measure His own with Divine love, He who loves and loves in God-loving and friend-loving hearts will abide, but I have also been given to the humble by my fathers. your good deeds, I owe your hierarchical mercy towards me unforgettable in my heart by remembering it during prayer times. I also pray to your Holiness, that when you stand before the throne of God, create a remembrance of me, a sinner, in your holy, favorable bishop’s prayers; Humble bishop Demetrius from Rostov [a ψ i] in the year of December [d]. 1522 At the same time, the saint began to process his enormous work on the schism. The introduction to it was the teaching on the four-pointed cross spoken in Yaroslavl on November 23, 1708. The reason for the utterance of the word was explained by the saint in the very moment: “Having renounced the holy Orthodox Catholic Apostolic Church, their own synods are nowhere in secret places or in deserts, and by their contrary teaching, many ignorant people like themselves are being led into error by deceiving schismatics, who in some unknown way, unreasonable speculatively... have opened his lamenting lips to blaspheme the honorable four-pointed cross of Christ, which denounces it with the Latin horn and the Antichrist seal...” Having historically examined the origin of the cross, the saint continues: “It is not the number of horns of the cross that makes us Christians, only the faith in Christ crucified on the cross... Kryzh is a Polish word, and the cross was Latin, for Christ was crucified The Romans, who are in Rus' on the osmotic cross (in which the schismatics believe in God) did not send.” 1523 The following letter from the saint, probably dating back to the same time, also testifies to the practice of schism. “To the honorable Father Theologist. The book of the verb Spiritual Font, the ambassador of your honesty, is a rewrite for yourself. I thank Father Joseph and Your Reverence. Be aware of your honesty, I sent a special message to His Eminence of Ryazan with my scribe, this black priest Michael, my nephew, to ask that he command from the great Assumption Cathedral to give me for a small hour the great book of the month of June, with a signature. I have a great need for that downfall, and I pray your love to help my sent one in that matter. Another order was sent to the one sent, that in the month of March he would look at the sufferings of the Hieromartyr Irenaeus, Bishop of Sirmium, to see if it was similar to the Latin, and yes, having written it down, he would bring it to us. Your honesty, if you have time, please go with him to the cathedral and to the book depository, in which the great menaion ceremonies rest and help, I pray. I also ask your honesty, find the life of Saint Euphrosynus of Pskov, who went to Constantinople on Hallelujah, and order it to be copied in cursive and sent to us, so that I can truly find out how the Most Holy Theotokos appeared and how Hallelujah ordered me to speak; whether it is true or false; Perhaps, beloved, strive for this, and I will pay the scribe, and thank your honesty. Bishop Demetrius is humble. Blessings to Father Karion Cholom, Mr. Stefan Vasilyevich and Mr. Vasily Semenovich and the Prophet Micah. Hello everyone, Lord and benefactors.” 1524 We have already seen that the saint was interested in schism before. Preparatory work for the 1525 Search began earlier. More than once, the saint turned to his old friend Theologist with requests for the delivery of material. Unfortunately, in the correspondence presented below, it is not yet possible to reconstruct the chronology of the draft works. One thing is certain: it must date back to the end of 1708 - beginning of 1709. “The need in Yaroslavl is schismatic. There he taught with the help of God for a week, but since words from the mouth go more to the wind than to the heart, for this reason he abandoned all the work that was to be written about the chronicles, he was afraid to write a special book against the schismatic teachers... God will not exhaust about the chronicles, but about this, if you remain silent... He will exhaust. And I wrote... but there will be few places where I won’t do it. I hope to finish the post. A special reprimand was sent and what is written in it. Do you have any other new items or schismatic domovinki? We've arrived. Is there no Eternal Gospel of Avvakumov? 1526 The notebooks of Ivan Tikhonovich are attributed. What crosses are on the vessels of Anthony the Roman. 1527 Where can I find the chronicler of the Rostov Elder? I’m waiting for the sheets that we’ll gather in the altar (?) and I pray that they’ll sign. The schismatics have the Catechism and the Gospel of Habakkuk. Where can I get it from? My hand goes through. Have you heard that the chronicle has begun? How? Tell me, this summer or what, a book is being printed in Moscow and whose reign is it? 1528 Writings about the Gospel, messages to you and Polikarpovich. Simon Budnago has not seen the Catechism. 1529 Thank you for the table: the scribe is a ruble... What kind of country are the Varangians and where is the city of Tmutorokan. 1530 I received the spiritual font and schismatic scrolls. I haven’t finished the book yet. I seek true knowledge about the monasteries and their faiths. Talk to priest Ivan Maksimovich and ask about the monasteries, and how many faiths and by name. 1531 The schismatic scroll has been written off. If there is anything new about the heresies and monasteries of Bryn, write down. Bow down to Joseph the judge for the scroll. 1532 Then follows the letter we cited above from the original of the Imperial Public Library. 1533 Give the ambassadors to the mena. Mikhail boasts. Saint Euphrosynus is holy, but whether the writer of his life is righteous is unknown to us. Don't we need filthy gods? It's very useful to read, and to spit. 1534 The ambassadors of Phaethon and others in the 39th word of Nazianzen are commemorated by fables, interpretation, and spit on Capito’s beard. About Bradeh, two notebooks, one for you, the other for Fyodor Polikarpovich. And add the notebooks to the second part of the Search in the first article before the end of that article. For St. Euphrosyne's brow. 1535 Euphrosyne St. holy, but hallelujah I don’t remember being holy. Unless an ignorant person has such false faith. I will not write about Alleluia; enough in Uvet. Has the beard arrived? Parmen bows. 1536 The search was completed in March 1709. 1537 The saint writes about this to Theologus: “I listened to the mirror of the nameless creator and ordered it to be written down: but that little book is truly useful, a great reproach and shame for the schismatic. If I had received that little book before I wrote mine, I would have learned a lot from it. I finished it with God's help. The scribe is alive - I will write to him, and if he dies, I will remember him. 1538 Having cleaned it, it is worthy to produce his book. Lazy scribes are copying, perhaps they will finish by the Resurrection of Christ. The first one is fuller than what you have, return it.” 1539 Let us indicate two more letters to Theologus (no dates), which also mention the Search: The scribes of my little book about the captains of the Search are lazy, I am sending a part. Tell me about the creator of the Mirror. The third part of the search for Trinity tea. 1540 I’m afraid to write much about Roman purgatory and ordeals: ours contradict themselves. I'm tired of the split. I think about the gospel interpreter and the chronicler. Parmen's book has been sent. 1541 The saint explains to us the reason and purpose of his work in the preface. “For my humility, for which the simple people entrust themselves to the flock, it is necessary to extend simple words of admonition to those who deviate into schismatic error. For Christ has sent me... to preach the gospel not in the wisdom of words. On the other hand, the books Zezl and Uvet are rare in Rostov and are diligently destroyed. For this reason, I wrote this short book according to my position: for those who find themselves as wolves among the flock, it is not fitting for a shepherd to be possessed by sleep. The episcopal office does not command silence, but commands to defend the honor of the sacrament.” We cannot confine ourselves to oral sermons alone: ​​“It is not sufficient for our humility towards you, O beloved, to extend a conversation only with oral words, but it is also appropriate to converse with useful scriptures... For even if I speak with my lips and teach them, then hand over the judges to the scriptures and send them to the diocese.” 1542 The content of the “Search” is clear from its very title: “A search about the schismatic Bryn faith, about their teaching, about their deeds and an expression that their faith is wrong, their teaching is harmful to the soul and their deeds are not pleasing to God.” The saint looked at the schism mainly, as we have already indicated, as the fruit of ignorance. “For a man who is uneducated and unenlightened by the light of reason, it is inconvenient to comprehend the depth of the holy scripture, and interpret unknown mysteries, relying only on that, as if he knows black and white, and wanders through books.” 1543 The sources of “Want” are extremely numerous. From ancient Russian literature, translated, and original, the saint had 1544: Patriarch Philotheus’s Charter on the Strigolniki (193 volumes, entirely reprinted), the debate between Panagiot and Azimit (128), Maxim the Greek (10 volumes), Stoglav (121 volumes), Trebnik 1625 (125), Service Book 1645 (123 vol.), Denunciation of the Solovetsky petition of Yuri Serbyanin (Krizhanich l. 38 vol.), Book of Faith 1648 (156), Key of Understanding (151), Epistles of Ignatius Korsakov, Metropolitan of Siberia (III, 14–21), Signs of the Coming of the Antichrist Stephen of Yavorsky (l. 40), a letter that has not reached us Joseph, a missionary at the Olonets shipyard to Vikulin and Denisov (III, 22), some handwritten Izbornik (151), Alphabet (ABC book 154). Of the foreign writers, Ioannes a Carthagena, Nicolaus Lyranus, Iacobus Bergomyta, J. Nauclirus are mentioned, and according to the Typographical manuscript No. 401 also: Adrichomius, Cornelius a Lapide (on the liturgy after the meal), Onomasticon Gesneri (on the name Jesus) S. Athanasii (ex officina Commeliniana), Calepinus (triple interpretation of Holy Scripture) Becanus (about Bullinger). In addition, there are interesting references to the Greek Charatean Gospel of the 7th century, at the Moscow Printing House (and 19) and the four-pointed cross of Prince Vladimir, brought from Chersonesus and standing behind the throne in the altar of the Assumption Cathedral. In addition, the saint used both personal information and eyewitness accounts. These are the data characteristic of the everyday history of the schism. At the beginning of my (St. Demetrius's) coming to Rostov, a certain volochai (vagabond) named Fedka or Fedor, a Rostovite, came out from the forests of Bryn, and with him two charming nuns, who spread their heresy in the Rostov nunnery... In Rostov, in the bishop's house, lived the monk Varlaam, who died before 1709. He had a large beard and mustache and once, while serving Demetrius, took communion. At the same time, he wet the St.'s mustache. secrets, and without wiping them away, he went to the washbasin. The saint, horrified by such neglect, forbade him to concelebrate with him forever. The saint cites this story in defense of the great breviary Peter Mogila, who orders the trimming of excessively large mustaches. “In the past 1708, on the Bright Resurrection of Christ, in the Church of the Exaltation of the Precious Cross, even in the Rostov town, priest Anthony reported to us about his parishioner, Trofim, a town man, accusing him of iconoclasm, which was confirmed in action. Some schismatic propagandist also walked around the diocese preaching about the coming of the Antichrist and tempted “a certain spiritual person honestly,” from whom it was reported to the saint about him, “but this wolf had already become unknown.” 1545 In 1709, in early February, Ignatius, hieromonk of the Uglitsky Resurrection Monastery, told the saint “verbally and in writing”: the schismatic peasant Ivan of the Poshekhonsky district, the estate of the boyar I.M. Yazykov, was preparing berries from some flour, which, having eaten, people and cattle threw themselves into the fire. Rostov governor Semyon Eremeevich Pashkov told Dimitri about the so-called love of Christ in Balakhna. Posadskys in Romanov reported sending their daughters to monasteries. Anfisa, a schismatic nun from the Rostov nunnery, spoke about Elder Abraham and his mistress Matrona, who later propagated the schism in Yaroslavl. In the present year 1709, in the month of March, on the first week of Lent, the following people were in Rostov, who had been and lived there in the Bryn forests: Peter Ermilov, a Yaroslavl, and Elder Andronik from the Pereyaslavl-Zalessky Boris and Gleb Monastery, and Elder Pachomius, who was brought to the forests from Poshekhonsky district in childhood formerly, aged there, and after that there was a monk. Pachomius (1685–1709), probably the abbot of the Poshekhon Isakov Hermitage, is also mentioned. 1546 The tone of the Search is generally very harsh. It was supposed to serve as a response to the harshness of schismatic writings. We did not learn our faith from the Bryn captors of ordinary men; Their faith is like a woman painting her face... or the apple of Sodom.” When explaining the error of the expression “more than an elector, an elector (vm. electr) being enlightened,” the saint adds: according to the insane ignoramuses, the holy fathers were saved... by the selector and by the rooster, those old sayings. The schismatics confess a certain Jesus (ισ † οῦς) of equal ears... Do they not think that during the Passion of the Lord the Russian language was spoken in Jerusalem and on Golgotha? Avvakum “was an archpriest, but did not read the hours for Easter Sunday, or did not understand while reading”... Concerning Avvakum’s vision that after fasting he contained heaven and earth, the saint notes: he was significantly hungry: how his belly did not dry out, and it is amazing that he did not eat his disciples. The Church is not in the logs, but in the ribs, that is, in the heart. They will pay off the ford with many rubles, but they are ready to sell their soul to hell for money... Christ all the days... they shave with stingy thoughts and deeds, and do not grieve about it: great care is taken for the ford, may the Borodians keep it whole, more so than the Christians. 1547 If schismatics write di-a-vol on three fingers, then a demon sits on two fingers. The saint does not denounce only true schism teachers. And now there are many of these (like the schismatic teachers Kapiton, Habakkuk, Lazarus), from them some priests, having left their churches and houses, go to schismatic dwellings. Others, even if they live in their own churches, hypocritically pretend to be true believers: they both philosophize with the schismatics and agree with them, and they hide and indulge their parishioners, who have been deceived by the schismatics. The saint also rebels against the foolishness of icon painters who depict in the icon the Nativity of Christ - the sick Mother of God and the service of a woman, or in the depiction of the creation of the world on the text “on the seventh day God rested from His work” - a bed with pillows, and God lying on it, or images of Christopher with the head of a dog, and Flora and Laurus with horses. 1548 In addition to denunciations of the schism, mainly from a historical-dogmatic point of view, we also find in Search some modern indications. Now it is present, as we see a fierce time, rising through the commandment of God against the neighbor, raising up war against people, finding one another army, and creating hardships for the people, robbing, kidnapping, committing lies and violence... In our diocese there are some villages, from them, by order of the Sovereign, people were transferred to other The districts, the churchmen having no one to feed them, fell behind those churches. 1550 Nevertheless, the saint directly warns against disobedience to authorities. “It is fitting for those in power to obey in matters that are not contrary to God or harmful to salvation.” The search ends with a prayer for the conversion of the lost to the true path and a request to the bishops and the entire spiritual rank to correct the book, if anything wrong is found in it. 1551 1709 found Saint Demetrius busy with the continuation of the chronicle, which was not destined to be finished. This is evidenced by his two letters to Vanderburg, one of which included a gift to the helpful bookseller. The letter has no date, but it was probably written at the beginning of the same 1709: Ditando me libris permultum mihi necessariis accepi etmodo missa a D. Stephano Basilida Alstedii opera pretiossima qua D. T. procuravit, in quibus quot paginas revolvo, tot fructus colligo. Laudabiles sunt hae regiones quae tales libros vel notius talium librorum auctores doctissimos eruditissimos producunt. Insimul obtinui Theatrum historicum Stratemani. Adhuc desiderantur mihi auctores duo Sethus Calvisius et Gabriel Buccelinus: dignetur D. T. si possibile procurare et mittere nobis humillime rogo. D. Stephanus Basilides intimus meus amicus solvet. Second letter dated March 17, 1709: Litterae quibus me multoties visitare dignaris, semper mihi permultum acceptabiles ac gratae sunt... Expecto illos (i.e. Calvisium et Buccelinum) cum magno desiderio. In signum tamen gratitudinis meae munusculum mitto vestrae Excellentiae dignetur suscipere rogo. 1552 In Rostov, a widow priest submitted a petition to the metropolitan on March 17, 1709: “I am your orphan after my husband, the sixth one left with the children,” and asked to secure a place and give her daughter a son-in-law... The resolution, it seems affirmative, was almost erased. 1553 In June, at the consecration of the Avraamia Church in the Rostov Epiphany Monastery, princesses Natalya Alekseevna, Marya Alekseevna and Feodosia Alekseevna were present. After the Battle of Poltava, the saint performed a prayer of thanks and wrote in the epistolary: “In the summer of June 1709, on the 27th day, the merciful Lord God V.G. to our Ts. and V.K. Peter Alekseevich of all V. and M. and B. Russia, the autocrat gave a glorious victory over the adversary the King of Sweden near the city of Poltava.” There was no sermon that day: the saint was probably unwell. On August 11, the cell attendant close to the saint, Hierodeacon Parmen, who came with Demetrius from Little Russia, died. 1554 On Sunday, September 11, Demetrius was sanctified in the village. Ugodichi, the estate of the head of the Monastery Prikaz Ivan Alekseevich Musin-Pushkin, a stone church in the name of St. Nicholas. 1555 In place of the original icon of the Mother of God of Molchensk, which appeared to clerk Tomila Lugovsky, Musin-Pushkin was granted by Peter the icon of the Mother of God of Vladimir, which was placed in the new church. 1556 The above letter to the Yaroslavl state nunnery to Abbess Alexandra dates back to September 18th. 1557 Probably in October, Tsarina Praskovya Fedorovna went from Moscow to Yaroslavl to venerate the Tolga Icon of the Mother of God. But since it was difficult to get to Yaroslavl beyond the mud, St. bring the miraculous icon to Rostov. Demetrius, feeling unwell, called his treasurer Philaret and told him: “Behold, two guests, the Queen of Heaven and the Queen of Earth, are coming to Rostov; I am no longer worthy to see them, but you, the treasurer, must be ready to accept them.” 1558 On October 20, the saint wrote to M. G. Grokholsky: “God’s blessing to His Grace Pan Mikhail Grigorievich. As a sign of my gratitude for the little book given to me by your mercy, the ambassador of our ill-witted work, part one, against the schismatics. Deign, your mercy, to accept this little from us, and whenever you have extra time, read instead of recreation. The humble Bishop Demetrius, 8 bris 20 anno 1709, grants your mercy all the best.” 1559 In the same year, 1709, the saint sent the life of St. on the Blood to the Uglitsky Church of Tsarevich Dmitry. Dmitry Tsarevich. 1560 On October 26, the day of his angel, the saint began to suffer from severe coughing fits. Although he served the liturgy in the cathedral, he entrusted the teaching to one singer to speak from a notebook, while he himself sat at the royal doors; I also had a meal in the Cross Chamber, but ate nothing. On the same day he received the visiting Archimandrite Varlaam of Pereyaslavl. 1561 On October 27, at the urgent request of the nun Varsonofia Kozinskaya, who twice sent her butler, his tonsure, the former nurse of Tsarevich Alexei Petrovich 1562, Dimitri, accompanied by Archimandrite Varlaam, visited her, but returned, already supported by the servants. On the same day he wrote the last letter of his life to his old friend Feologus. “To the honest Mr. Feolog, my dear friend. God will save your love, for you fulfill all my desires and requests. Having accepted the heretical Catechism, I looked at it and sent it back to you. I saw it a long time ago, when I was still in Lithuania, but had forgotten its creators. I don’t have the time to worry about him, if only God had given him another hunter. I'm exhausted. Ask me, beloved, about my health; Truly I proclaim to you that I am infirm: before, my health was in half: half healthy and half sick. But now the illness overcomes, and barely a third of my health remains, but it’s as if I’m taking courage and moving in my Lord, in whose hand my life is; Now I’m not doing any work: no matter what I get down to, everything will fall from my hands; The days have become dark for me, my eyes see little, at night the light of the world does little to help and does much more harm, when I look at the letter for a long time, and the illness makes me lie down and moan. In such poor health, I don’t know what to expect, belly or death - that is the will of the Lord be done. I am not ready for death, but at the will and command of the Lord I must be ready. My Lord is strong even though he can strengthen my weakness. This autumn is heavy on me; The Rostov air is very bad, and the waters are very unhealthy. Forgive me, beloved, I can’t write much, so I hit you with my forehead. Sinful Demetrius." 1563 In the evening, having ordered his treasurer, Hieromonk Philaret, to treat Archimandrite Varlaam, the saint went to his room and ordered the singers to be called. St. Demetrius warmed himself by the stove and listened to the singing of his cants: My dear Jesus, I place my hope in God, You are my God Jesus, You are my joy. At the end of the singing, the saint released everyone, except for one “his beloved singer and his most diligent assistant in his labors,” the Balti clerk Savva Yakovlev. The saint told him about his youth, about his prayers and added: you, children, pray the same way. Finally the saint said: It’s time for you too, son, go to your home. The singer received his blessing, and St. Demetrius, seeing him off, bowed almost to the ground, thanking him for his efforts in copying his works. He was embarrassed, the saint once again meekly said: thank you, child! and returned to his cell, and the singer left weeping. Having dismissed the servants, the saint entered a special cell for prayer, and there, on the morning of October 28, 1709, he was found resting on his knees, in prayer. Three separate strikes of the 2000-pound bell of the Rostov Cathedral Church conveyed to all residents of Rostov the sad news of the death of their great archpastor. 1564 Now these premises have been strictly restored, thanks to Messrs. Korolev and A.A. Titov, and they house the Rostov Museum of Church Antiquities. A detailed contemporary description of the bishop's chambers was published in 1691 about the arch. Vladimir in Yar. Ep. Ved. 1888, No. 20 p.317. Information about the buildings of the Rostov Kremlin in op. A. A. Titova New data about St. Demetrius of Rostov M. 1881, F. A. Bychkova Guide to the Rostov Church Museum. ancient Y. 1887, Gr. M. Tolstoy Ancient shrines of Rostov the Great M. 1860 with drawings and many more. etc. Photographer Barshchevsky, with the assistance of A. A. Titov, photographed almost all local antiquities; Now there is a wonderful museum in Rostov and many ancient buildings have been partly scientifically restored and partly protected from destruction. Inventory of the saint's property in Moskvityanin 1855, No. 21–21, November, p. 71. Mentioned in it: four carpets, seven green cloth curtains, two red, up to 20 copper candlesticks and one crystal, etc. For a list of property, see the appendix. This portrait is now kept in the Rostov Museum of Church Antiquities along with the staff of St. Demetrius, oak with three copper apples and a head decorated with enamel, and a cane lined with bone plates on the wood. Bychkov Guide to Rostov. church museum antiquities. Yar. 1886, pp. 7 and 8. Description document and papers Mosk. Arch. Min. Justice, book. IV. M. 1884, p. 241. Probably, here was a complaint from St. Demetrius, who could not arrange the gangplank at his own expense. Ya. E. V. 1865. No. 32, p. 266. According to the inventory of 1704, “the estate of the Right Reverend Dimitri, Metropolitan of Rostov, the house of the Blagoveshchenskaya settlement, Dorogomilovo, too, and in it is the bishop’s courtyard, and a janitor lives in it, and at the census the janitor said: there are no other courtyards in that settlement. Zabelin. Materials for the history of archaeology. and city statistics. Moscow I, 770. Titov, New data about St. Demetrius of Rostov. M. 1881, p. 13 (from autograph). Hand. Spasoyakovl. mon. No. 354, l. 224 (copy). Yarosl. Eparch. Ved. 1873, No. 34, letter 12. Yar. Eparch. Ved. 1874, p. 276, no. 37, letter 26. In the next letter the saint thanks for the tea he sent (p. 302). Op. I, 503. The letter in its original form is given below. Ya.E.V. 1873, No. 34, p. 268, letter 13. The letter is reproduced in its entirety below. Ya. E. V. 1879, No. 37, p. 300. Isn’t it this Jonah who owns the “psalm of the elder Ιωνα” addressed to Demetrius: To those who listen, your pure word is sweet, // Contrary to reality, it is harsh and severe, // For Elijah was like jealousy // Free from anger, etc. (Ya. G. V. 1855, p. 171). Peter was in Rostov at the end of April 1702 during his campaign to Arkhangelsk. On April 22, the sovereign went by water, probably along the flooded Kotorosti, to Yaroslavl, where he arrived on April 23. The route from Moscow to Arkhangelsk was established in 1693 along with the establishment of the Yaroslavl Voivodeship. He walked through Pereyaslavl, Rostov, Yaroslavl and Vologda. The mail went once or twice a week (depending on need (Yarosl. Gub. Ved. 1850, No. 7, p. 69) For the road map of this tract, see the Archive of historical and practical information about Russia. St. Petersburg. 1863, vol. IV, 60. Hand. Spasoyakovl. monastery p. 354, l. 220 Full Collection Zach. IV No. 1914. This is known from family legends and the above letter. Semyon Vorontsov was replaced by Illarion Vorontsov in May 1703 (Inventory of documents and files of the Moscow Arch. Ministry of Justice M. 1884 p. 179). The apple doesn't fall far from the tree. The abuses of the Nerchinsk governor Fyodor Voeikov (Additional in Ak. Ist. XII No. 2), the uncle of our steward, are known. Recorded book Yarosl. arch. house. Hand. Spasoyakovlev. mon. No. 354 l. 220. These stories were recently published in Yar. Ep. Ved. 1888 No. 29 p. 482. There L. 219 rev. The word on the Resurrection of Christ, published under the name of Demetrius of Rostov in Ya. E. V. 1865, No. 14, perfectly testifies to the then state of affairs. It undoubtedly does not belong to the saint himself, for at the very beginning we meet: “Give your Eminence your blessing”... and in conclusion: “Rejoice, Most Reverend Metropolitan, my father, shepherd and benefactor, threefold rejoice!” This is probably one of the works of school teachers or other clergy from the Little Russians, as evidenced by the expressions; “as, apparently, out of anger itself, stupidity”, etc. Reproaching the rich who say: “I am a rich man, God is at the beginning of my name, I have as many chests, so many saviors, and you, Christ, with your poor, as you want,” the preacher says: “for this reason, Christ the Lord, having risen gloriously, is not a wise scribe, nor rich hegemons (Warriors?) nor strong warriors... but appearing to the poor, I called them from the rotten boats and nets: “He is coming for me!”... Christ is still being crucified; “Who? slanderer; a scribe, whenever he sees a man without books, curses him and imputes nothing to himself,” for it is written, “I will destroy the wisdom of the wise”; the “magnificent one” crucifies, saying: “I will make truth out of unrighteousness with my tongue, I will cleanse the guilty thief Barabbas, I will deliver Jesus to death... I would look for someone else struck by God with the riches of happiness and prosperity, who crucifies Christ and drinks gall, but I do not dare, for my work is not daring” (pp. 122, 123, 124). Ya. G.V. 1849, No. 5 p. 39. Saint Parthenius of Laodicea is known for his activities in the east for the liberation of Russian slaves in Constantinople in 1680. He also participated in efforts to annex the Little Russian Church to the Moscow Patriarchate. As a person who had already lived in Little Russia before, he now moved permanently to Russia. In addition to his autobiography, he is also known for his translation of the inscription on the tomb of Constantine the Great “how sometimes the evil Sultan of Tours will be defeated.” Even earlier (1651) a translation of the same inscription by Gabriel, Metropolitan of Nazareth, is known. In Pogodin's manuscript No. 1745 l. 3 contains the verses of Parthenius to Peter the Great “For the victory of the evil Mustafa, Sultan of Tours” on April 12, 1698. Great Tsar of Moscow // You drove out the Turks of Azov, // Peter, you will win // And completely crush // ... // Greeks, Serbs and Bulgars // Accepted no small gifts // ... // Come to Constantinople, the city of Constantinople, // See a great miracle, // See the Church of Sophia, // Worship her. // ... // Greece is all waiting, // looking at Tsar Peter, etc. There is also his autobiographical report, published in Otech. Notes 1828, II No. 94 and Yarosl. Eparch. Ved. 1861 No. 4. Op. II, 105, Und. hands No. 658 l. 270. Op. III, 16, Und. No. 467 l. 31. Tsar's hand. No. 240, l. 320. Op. II, 64. In hand. Titova No. 100, l. 355 note against this sermon: a memorial service for Theodore Yakovlevich Turchenin, his son Andrei commemorating in the Church of Cosmas and Damian in Kadashev. If this is Kadasheva Sloboda in Moscow (from the word kadash - bochar), then the sermon dates back to the time of the saint’s stay in Moscow, i.e. to 1706. However, the churches of Kosma and Damian exist in Rostov and Yaroslavl. In the manuscript of the Rostov Museum No. 62, l. 2 (Ya. G.V. 1886, No. 62), where the comedy is attributed to the Metropolitan himself, we read on l. 2; The changes of the fickle world of this pride are caught in the short-lived life of man, and sent into eternal torment, on the three-repentant Herod for the pride of seeking the born king of all to kill, depicted on the glorious holiday of the Nativity of Christ in the God-saved city of Rostov from the pious youths beginning to learn the Greek-Latin language, December on the 24th day of 1702. Hand. typographical library No. 388 with the saint’s notes (fol. 48, 163) with the entry: this book was completed in the summer [a ψ r - 1703] of Januarius, and its lord Demetrius was the bishop of Rostov and Yaroslavl. Op. I, 494, This news ends the lost diary of the saint. We have the testimony of Metropolitan about his loss. Evgenia. Reluctantly allowing Murzakevich access to the Pechersk Lavra library in 1834, Evgeniy wrote: Scientists often steal manuscripts from there: recently the cell notes of St. Demetrius of Rostov (Russian Star. 1887, III, p. 662). In Imi. Publ. The library preserves a copy of the 18th century (Q. IV, No. 186), similar in content to the printed text (even with the omission of a lost sheet). It shows that the diary was half written in Polish and Latin, only occasionally in Little Russian. Here is an example excerpt: Under 1678 ...Novembr 29, Pan Skoczkiewicz umar w piątek raną powysciu osmey godziny na polzegarku requiescat in pace. Decembr 3 był mu solemniter pogrzeb odprawowany miałem nad nim kazanie spire, za ktorę wziołem dobrego satendyka łokci 6… Anno 1679. Ianuar 29 w wieczor wyiechałem iz Słucka z P. Dmitrem Okuliczem kupcem Berezianskim. Febr 5 przyiachałem do Berezny. Feb. 6 przybyłem do monastera Maxakowskiego. Do Baturina przybytem (February 15 days) w sobotę przed niedzielą, the prodigal son, gdzie ad Illustrissimo gratissime susceptus at mieszkam przy łascie jego msa huc usq… Anno 1680. Feb 21 od welebnych O. O. Kyrilskich przybył w Baturin O. Mercury ad illustrissimu c litteris prosząc mie na ihumięstwo y do mnie cu electione od calego monastera, ktorego 23 Odprawiano. Decembr 16 On the prophet Haggai from Wednesday to Thursday, a great comet and trivala (sic) appeared in the sky for the Epiphany (l. 9-10). At the end of the diary, Little Russian and even Great Russian speech begins to predominate. We intend to publish the entire manuscript. Yarosl. Eparch. Ved. 1863, No. 8, pp. 71–72, and reprinted in Vologda Eparchs. Izvestia 1865, No. 1, p. 38. Volog. Eparch. Izv. 1866, no. 18, p. 681, cf. Christ. reading 1859, June. Ya.E.V. 1871, No. 46, p. 371. Hand. Titova No. 100, l. 58 rev. In the Polish manuscript I.P.B.O. XIV. No. 9 we find verses that come quite close to lamentation, but in them, as in other works of the same kind, there is an excess of rhetoric. In the saint's library there was some Carmen de passione Christi. There is some similarity with the word of Cyril of Turov in praise of Joseph. (M.I. Sukhomlinov Manuscripts of gr. A.S. Uvarov. St. Petersburg. 1858, p. 26). I. P. B. Pogodina No. 1579, l. 92–93. Op. I, 264. Against the printed text it is added: “Adoration of the Most Pure Mysteries of Christ, honor before holy communion. Having accepted the Body of Christ in your hands, remember the hour of death, the beneficial Blood, be horrified at man, in vain, for there is fire, burning the unworthy. The divine body both adores me and nourishes me: it adores the spirit, but it strangely nourishes the mind.” From the words printed in italics, it is clear that we are talking about the communion of clergy. It is impossible not to notice that the printed edition of the works here is especially carelessly done: parts of one work, apparently a draft, are called here by different names and reprinted in a row from the first collection that came across. Moscow Arch. M.I.D. No. 397 (848) l. 48. Memory of the prince on May 15 and June 3. In Uglich in the church of St. Tsarevich Dimitri on the blood contains a list of his life, no different from the printed one in the menaions, as I personally verified when I was in Uglich cf. Ya.G.V. 1859 No. 37, p.273. Hand. typographical No. 672, l. 445. Commemoration of the saints on July 1. Blessed John Vlasaty. Yaroslavl 1877, p. 12. Hand. Imp. Archaeol. General No. 59 l. 83 – unfinished copy. Hilarion Vlastelinsky of the Archimandrites of the Trinity was consecrated on March 21, 1703, and Archimandrite Daniel of Borisoglebsky was consecrated from 1704 to 1710. Consequently, the letter must refer to the beginning of 1704. In the sacristy of the Trinity Ilyinsky Monastery there is a Lvov service book from 1691, on which the following inscription has been preserved: From the bishop of Rostov and Yaroslavl Dimitri Savich, he gave a blessing to Hieromonk Maxim of Chernegovsky Yeletsky in the summer of 1704 February 22. In the same year, the saint gave the New Testament to the library of the Chernigov Seminary for Greek and Latin. (Historical article op. Chernig. ep. II, 62 and 141). I don’t think that the letters to Theologist, printed in Y.E.V. 1873, No. 34, p. 267, were arranged in chronological order in the manuscripts. Therefore, I attribute letter No. 11 precisely to this time. “I found three great menaia June, July, August, and the Pechersk elders took them when they brought our third book to Moscow and gave a painting from themselves on the belly of His Holiness Patriarch Adrian and, having brought it to Novgorodok, Soversky handed it to me by order of their archimandrite. You and your children were brought with me to Rostov, and already I, a sinner, have distanced myself from them. Who should I write to give them to? and get new ones (Sept., Oct., November) for addition? Yar. Ep. Vedas 1873 No. 33, p. 258 letter No. 4. A manuscript belongs to the same time, sufficiently showing how St. relates. Demetrius to the lives of saints and miracles when including them in his Menaion. This is the service and miracles of St. personally directed by the saint. Guria and Barsanuphius of Kazan, kept in the sacristy of the Rostov Yakovlevsky Monastery, along with a particle of the relics and the bishop’s cap of the saint. Here are some excerpts from it: L. og [73] – It was: according to the same thing, he sees that his tongue was cut off. Corrected: according to the same thing, he sees that his tongue was cut off. L. ps [86] vol. - It was: I know that along the way he received a great healing and when he came to the monastery. Corrected: and those who had not yet entered the city of Kazan and the monastery in it, the miracle workers rested and were ill on the way to receive healing. L. θ  [9] vol. - It was: Singing and prayer befitting the bishop of Guria, but befitting the Kazan high priest and mercifully red from the soul praise, so that the first fruits of the preaching of the divine and trisolar Deity would be clear to all the preacher who was a Hagaryan, as he was first tempted by suffering and second by fasting, but by mercy and prayer he accomplished his feat in heaven and Christ will; Today he decorates his holiday and us Orthodox with the presentation of his venerated relics and rejoices, and now we diligently cry out to him: O our great father, teacher Guria the Hierarch, do not forget us, your children, but visit us with your prayers to God, as you promised. Corrected: It is fitting for the people of Kazan to bring singing and prayer to their chief illuminator and sing red, heartfelt praise to him, for the first-fruits of the divine sermons of the Hagarians, and the enlightener of the darkened, and the teacher of the ignorant, and the teacher of the whore, and the guide to salvation, brought many to Christ God, and even if He is to rise in heaven, He also visits the earthly, and on His holiday from He comes invisibly from above, and decorates his triumph and rejoices his gathered people, sees those worshiping with faith and love with his honest power and hears the prayers of those praying and brings it to the Lady; unanimously, let us cry to him: O our great Father Gurie the Saint, never leave us, your children, but always visit us with your mercy and your prayers, watch over us, be with us and no one else... Everywhere the desire for simplification is noticeable: the facts are left, the rhetoric is discarded. So in miracle 69 on page hs [96] (about the candle), the rhetorical preface is discarded; where texts from the Holy Scriptures are inserted indicating where they came from (sheets 103 vol. 112 vol.). In the other hand. synod. No. 187 l. 191–206 we find: consideration of the saints of the seventy apostles in the newest prologues, Ianuar the fourth and at the beginning of the books of the apostles laid down... and a well-known testimony that this election is not the true one of St. Dorothea onago, but another one, not very well written and containing much doubt. In hand typographical, No. 472 l. 25 we read: Life of St. Lyudmila (September 16) translation of P. Stefan Lyubinsky (Yavorsk?) with minor corrections of style, and then against the life of St. Andrew the Holy Fool As. S. Smaji 6 at the end... abbreviated partly from the prostrate words. On l. 444 – Ex sauctorum actis, a collection of certain ancient saints not remembered in the Slovenian month, with their lives it will be possible to fill the days of poverty from the lives of real holy people (Fabianus papa martyr, Gylda). Hand. Printer. No. 472 note under August 11. Rukop. Height. Yakovl. mon. No. 355 l. 317 rev. The diploma, etc. were printed in Yar. Lip. Ved. 1852 No. 32 and 33. Ya.E.V. 1873 No. 33 letter 9. Hand. syn. No. 147 l. 382. Probably at the same time there was confirmation by Demetrius of the letter to Archimandrite Macarius, given on May 15, 1691 by Patriarch Adrian. Anthony of Uglich Intercession Monastery Ya. 1870 p. 49. Synod. hands No. 858 with numerous amendments by the hand of St. Dimitri. In a letter to Theologus, the saint says: I am writing to the Mother of God of Tolga (Yar. Ep. Ved. 1873, No. 33 p. 258 letter No. 6). Hand. Imp. Arch. General No. 68 l. 59. One must think that M. Job sent the life, for St. Demetrius subsequently had two editions of the life: namely, we find the saint’s mark in the text of the life of Abraham of Rostov on October 29, “another example does not agree with the first (Begin. Hedgehog to be surprised - the second edition of the life according to M. Macarius and Klyuchevsky) copied from the sexton’s notebook Epiphany Monastery,” and then a note against the story: “Abrami came to Novgrad and saw church decoration” - “Were there churches in Novegrad then? (Manager of typography. No. 472). The saint also wrote about the life of Abraham in 1705 to Theologus, asking him to get it (Yar. Ep. Ved. 1873, No. 33 letter 10). According to his life, St. Abraham, being a pagan, came to Valaam to Abbot Theognostus and was baptized by him (Makaria History of the Russian Church I, p. 269 Valaam Monastery. St. Petersburg, 1864, p. II). In the same typographical manuscript, against the life of Gregory the Sinaite (beg. Falsely) two notes: “this saint is not listed anywhere in the month books, so put him on the 8th day of August, since it’s supposed to be so in the register; his creation is worthy of the Holy Trinity, sung on the week of the Midnight Office according to the Trinity Canon” and further: “history is not like a panegyric, a multiplication of words, but there are fewer deeds, and behind the spread of words, you can barely understand history. (Manager of typography. No. 472 l. 396). As for M. Job, his relationship with Demetrius, as will be clear from what follows, was very friendly. Among the books of Job we find many works by St. Demetrius: Image of reflection on the passion of Christ, Apology, Search for the Cases of the schismatics, Daily reflection, necessary for every Christian. (Description of documents and files stored in the archives of the Holy Governing Synod of 1868, vol. I, p. 85 et seq.). Synod. hands No. 811. Almost identical (except for the beginning) is Titov’s manuscript with the note “August 1704.” At the beginning of the Synodal manuscript there is a martyrology, and in Titov’s: On the sacredness of the mysteries. Rus. Pilgrim 1886, No. 18, p. 160, January 11, then in Ya. G.V. 1886, No. 28, p. 7 printed by F. A. Bychkov. The case is about the trilingual lexicon of Fyodor Polikarpov, printed on December 1, 1704. In addition to Polikarpov, those who worked were: Stefan Yavorsky, Rafail Krasnopolsky and the Likhud brothers. Trilingual Lexicon M. 1704 preface l. 7 rev. Yar. Ep. Ved. 1873, No. 33, p. 258, No. 7. Isn’t this Stefan Vasilyevich Yavorsky himself? Synod. hands No. 147 l. 330 of February 9, 1705. There are also small notes about the former bishops of Rostov. For changes in the Chet Menaia later, see Chistovich's History of St. Petersburg. Theological Academy pp. 27–32. Regarding the poetry of the saint’s presentation, we note that the story about St. Theodore inspired Herzen to write a story, reported by E. S. Nekrasova in Russian Thought 1881. Russian preaching St. Petersburg. 1871, p. 210. Detailed indications of the sources of individual lives in the book of St. Dimitry Rostovsky M. 1849, pp. 133–191. However, the saint himself always indicates sources in the margins of his publication. We have left aside the comparison of Russian lives, since our main task is biographical, and it is unlikely to yield any important results, since the sources that the saint used are quite known to us from the inventory of his library. If there were contradictions, the saint usually placed both testimonies side by side, without engaging in criticism of the sources. Cathedral Chernigov monasteries (1860), p. 138. Ya. E. V. 1873, and 1888, No. 24, p. 384. Op. V, 131. Wanderer 1861, No. 1, dep. 2, p. 121 (no date). Soulful. Reading 1864, No. 2 p. 122. Ya.E.V. 1873, No. 33 letter 10. See Appendix III and above. In hand Yakovl. Mon. No. 8, p. 93, teaching II on the fifth week according to St. dates back to the same time. Spirit (Op. II, 358) and noted “in Donskoy”. This is a mistake: St. Dimitri was not in Moscow at that time. The same was repeated in hand. Und. 568 l. 100 Collection of the Rostov Yakovlevsky Monastery No. 354 l. 226. Search for the Bryn faith. M. 1745 l. 114. One letter from the saint dates back to July 3, 1705, a copy of which remains inaccessible to us. Hand. Syn. No. 147. This book was collected in the summer [a ω e] of August during the post of Spasov in Rostov, there are many faulty inventories and errors in it. Yarosl. Lip. Ved. 1849, No. 6 p. 237. Yar. Eparch. Vedas, 1880 No. 45, p. 359. It is preserved to this day in the sacristy of the Rostov Yakovlevsky Monastery. Was it not sent as a sign of the favor of the Patriarch of Jerusalem for the end of the Menaion? Zap. book of decrees l. 33 rev. Op. III, 201. In short, in hand. Yakovl. mon. No. 11. Op. III, 244 Hand. R. Yakovl. mon. No. 7 l. “An. Such a mark in hand. Height. Yakovl. mon. No. 8 l. 152 "summer 1705 in the cathedral". But then the printed (Oc. II. 478) indication of the fifth week and the giving of the Exaltation is incorrect. This will be week six and ten. Op. II, 566, Und. No. 658 l. 527. Op. III, 543. Hand. Height. Yakovl. mon. No. 15 l. 27. Und. No. 658 l. 547. Op. III, 349 – “A certain woman remained from execution on St. Great Martyr Demetrius." We don’t know which year the word for the same day in Op. refers to. III, 332. Op. III, 355. Hand. Height. Yakovl. m. No. 8 l. 296; Und. No. 658 l. 332. Hand. Und. No. 646 l. 23. It was also included in the synodal collection of works of the saint I, 192. Op. III, 383–400. Venerable Arch. Joseph points out that the saint served in this church more than once. Guide to the saints of Moscow. M. 4995 p. 367. Op. III, 521–535, Undols. hands No. 467 l. 359. We don’t know where this Church of the Savior is. Perhaps at the church of St. Paraskeva on Bozhedomka founded in 1696 Op. III, 436. Hand. R. Yakovl. mon. No. 8 l. 309. Undolsk. No. 658 l. 352. In the famous work of Samarin (Op. vol. V), the sermons and personality of Demetrius, unfortunately, are almost not touched upon. Existing reviews in the book Russian Preaching St. Petersburg. 1871 and Savluchinsky Russian spiritual literature of the first half of the 18th century K. 1878 are very short. Arkhangelsky has spiritual education and spirit. literature in Russia under P.V., the saint’s sermons are not at all affected by K. 1883. More interesting are the articles by Favorov (Resurrection reading 1850 - 51 No. 8, 10, 12 and 17) and especially Ternovsky (Rector of the village present 1870, II and III), but they analyze the sermons exclusively from a formal point of view, and sometimes erroneously: for example, analyzing sources of sermons ignore the saint’s library, which quite satisfactorily resolves this issue. More interesting is the article by our teacher M.I. Sukhomlinov On the literature of the transitional period of the late 17th and early 18th centuries. J. M. N. P. 1862 III pp. 34–70. A summary of them is made in the essay: Our Holy Father Demetrius of Rostov, Saint and Wonderworker, dogmatic teaching, selected from his writings St. Petersburg. 1842 (pt. in 8° 211 pp.) Judging by the autograph on the copy of our library, the book belongs to the pen of either the late Metropolitan Macarius Bulgakov, a historian of the Russian church, or one of the professors of St. Petersburg. Theological Academy. About Mlodzyanovsky, see Proceedings Kyiv. Academician 1870 No. 12 pp. 457, 459, 461, 465, 478, 526, 532, 539, 545 (parallels to the saint’s sermons). The material, or rather its index, is collected in the book X. Meszeržynskiego Historya wymowy w Polsce. Kraków 1856–60. II pp. 117 and 313, III, 244 and 254. There are some similarities in Liberiuszáa Gwiazda morska Kraków 1670. Those who wish to study this issue in more detail should refer to our appendix: an inventory of the saint’s books. See about this the well-known study by M. I. Sukhomlinov regarding the sermons of Kirill of Turov. Manuscripts of Count Uvarov 2 St. Petersburg. 1858 preface and works by N.I. Petrov in T.K.D.A. 1865–66. Many cut veins, pull out teeth, many even cut off their noses, hands, nipples and eyes when gangrene, and that is, Anton’s fire, infected their essence. (V, 78). In the teaching on the cheese-free week of 1706, it bothered someone else and permission for everything. Not the only one gets sick in the stomach from everyday overeating, and groans with his head tied up from everyday drunkenness. (Op. II, 27). Usually there is this in the rulers of the earth: whom the ruler loves, from his own hands, he himself drinks, he honors with the cup. (Op. III, 307). Ashes dissolved in warm water are a fair ablution: meadow or lye, called lye, is what people are used to washing their heads and whole bodies and certain clothes (II, 30). Addressing Metropolitan St. To Alexei (1706), the preacher exclaims: do not abandon us... especially in these fierce times, like a ship in the sea with waves, we are overwhelmed by troubles and like we are about to drown... Your work happened in the church: “peace be with you” often say: people, peace to all... peace to the Christian world, peace to the Church of Christ, peace to the people yours. (Op. III, 44). Op. II, 166–186. Sermon on the Sunday of the Myrrh-Bearing Women, probably 1706. Wed. the above sermon on the walk of the kingdom of heaven. Op. II, p. 105 (8 July 1707). Op. III, 208 – September 6, 1703 in the Chudov Monastery. Op. II, 341 in week 4 according to St. Spirit of 1706. Op. III, 413 Cf. Op. II, 399 and 674. Op. II, 170 sermon of 1706. Op. III, 220. Constant conversations in the church and other outrages finally caused, in 1712, Peter’s decree on reverent standing in the church. Yar. Lip. Ved. 1888 No. 15 p. 4. Op. III, 1–1702 and 265–1705 in Preobrazhenskoye. Op. III, pp. 111–112 compare ibid p.28. The sermon was preached in 1707. We don’t know whether Tsarevich Alexei was present in addition to the princesses, but it seems very likely to us. Op. III, 527, 530 cf. II, 464. Op. III, 99. Wed. above in Chapter VIII and below. Op. II, 65. Wed. above in the chapter on school. Op. I, 105 Questions and answers about faith. Op. III, 101, sermon July 8, 1704. Wed. Above is a sermon about the progress of the kingdom of heaven. Op. II, 22 and 23, sermon 1706 Op. III, 254 pronounced in Moscow in 1705 and repeated in 1706 in Rostov. Op. II, 373, delivered in Moscow on July 23, 1706. Op. III, 602; III, 26, 520. Op. III, 222. Cf. the above sermon on the progress of the kingdom of heaven. The church is located at the Arbat Gate and was built in 1689. There are other altars on Taganka and Bozhedomka. These were probably students of the academy, brought on the occasion of a church festival to listen to the eloquent preacher. Op. II, 503, 505, 507, 512, 514. Op. II, 585–587. Pronounced in Rostov in 1708. We find the same thoughts in old Russian literature: in bees, in the word about Daniil the Zatochnik, etc. Op. III, 106, July 8, 1707 Op. II, 185, probably April 7, 1706 Op. II, 668. Let us also recall humorous folk tales about fleecing the blind. Afanasiev. Nar. rus. fairy tales III, 320 No. 218. Op. II, 12. Hand. Height. Yakovl. mon. No. 8, l. 235. Undolsk. No. 658, l. 233. Op. II, 25. Hand. Height. Yakovl. mon. No. 8, l. 260. Undolsk. No. 658, l. 239. One cannot help but see here a hint of Peter and the activities of the Monastic Order. Op. II, 137, Und. No. 658 l. 391. Op. II, 166. Hand. Kazans. Univ. No. 57 (1582) with the note: April 7, 1706, should be April 8. We have already given extracts from it above. The full title of the translation: “Metamorphoseon is the transformation or change of P. Ovid Nason described with interpretations of 8 books. This book was bound on April 16, 1706, and its lord is the humble Dmitry, Bishop of Rostov. This book has not been read, has not been corrected, and is full of typos.” Beginning: “For another time the Latin book writer was to be translated into Polish...” In the book there are drawings of the spheres on the sheet. 3 and 7. Synod. hands No. 809. Wed. Notes Moscow. Univ. 1833, I, p. 695. Another translation of Metamorphoses from the 1709 edition for artists, kept in the Rostov Museum, is also interesting. Op. III, 535. By hand. Titova No. 100 l. 334. in March 1706 Op. II, 316. Und. No. 658 and 89. Height. Yakovl. Mon. No. 8, l. 80. This word, however unimportant, has not yet been published. Report Imp. Pub. Bible for 1858 p. 89 No. 14. Tsarevich Alexei Petrovich, a great admirer of St. Demetrius of Uglich, usually celebrated this day, as can be seen from his letters, very solemnly. It would be interesting to know whether the saint was with the prince on May 14, 1706. In any case, their rapprochement, thanks to Yavorsky, had already begun. Op. II, 331. Hand. R. Yakovl. pl. No. 8 l. 42. Und. No. 658 l. 95. Op. III, 64 Und. No. 467 l. 113. Op. II, 369. Hand. R. Yakovl. M. No. 8 l. 98 rev. Titova No. 100 l. 163. Und. No. 658 l. 104. Op. III, 97–110. The saint wrote to Theologist about the name Hodegetria subsequently, in 1707. Y. E. V. 1873, No. 34, p. 268. Macarius. Ancient manuscripts and books in Novgorod and its environs (Ch. O. I. and D. R. 1861, book II, p. 12). Op. III, 215. Hand. R. Yakovl. mon. No. 8 l. 276. Und. No. 658 l. 293. Mos. Arch. Min. Just. resolution bundle 1706 No. 38 l. 1. Russian Archive 1872, No. 2 p. 441. Zap. book l. 41. Probably Fr. Hilary went to Moscow at that time, on business with the Monastic Order, and apparently died there. Azletsky. Trinity Church of the former Kiev-Kirillovsky Monastery (print from Kiev. Eparch. Vedas). page 9. According to Stroev (Manual of Tsarsky, p. 815) April 8th. It is interesting to compare the charter of Paul, Metropolitan of Sarsk and Podonsk († 1685). Hand. Spasoyakovl. mon. No. 354 l. 229 rev. Hand. Synod. No. 187 l. 1. He also cited this place in an extract in a letter to Yavorsky in 1708. Pimen, Krat. tale about the life, works and creations of St. Dimitri Ya. 1884 p. 16. Ya. E. V. 1871 No. 46, p. 371. Metropolitan Eugene (I, 126) points out that the saint wrote “The Discourse on the Image and Likeness of God” back in 1705 and published in 1707. This reasoning was included in its entirety in the Search (see below) and is probably mentioned in letters to Theologus, under the name of the Capitonian brada. We don’t know what Metropolitan Eugene bases his statement on in 1705: this year only a dispute with two bearded men in Yaroslavl is mentioned; because of the famous decree on barber shaving. Manuscript by A. A. Titov for No. 100 sheets. 413 contains the article “On the image of God and the likeness in man and one more Holy Scripture, the place was interpreted incorrectly by schismatics and may be remembered” and further on fol. 414 rev. “Here is a place to consider about the brads, about them there is a lot of grumbling among our Rusaks who have brads, for the great order of God and for the great salvation of those who change.” The 1707 edition, as Pekarsky convincingly proves (II, 156), does not exist, although later editions of this argument exist separately, before the publication of the whole Search in 1745. Op. III, 171 (in 1706) Hand. in the sacristy of the Rostov Yakovlevsky Monastery, framed, under glass. Vestn. Heb. 1826 No. 8 p. 274. The chroniclers were probably requested by the Moscow printing house. It is known that Peter in 1708 commissioned Fyodor Polikarpov to write Russian history. The decree on sending chronicles to Moscow dates back, however, to 1721. Ya.E.V. 1874 No. 34 p. 267, item 12. St. Demetrius R. 1849 p. 59. In addition, a chronograph was also found in the Spaso-Yaroslavl Monastery, which is mentioned in the Cell Chronicler itself. Published in Soulful Reading 1864, II, 4. in Russian translation. Here are excerpts from the originals. 1707 Dec. 4 Rostov to the Germans to the Arkhangelsk city. Isaacio Vanderburg. Haec est vera dilectio christiana et jam eonge distantes nec notos amicabiliter tractare. Catalogum librorum a Dominatione Tua missum perspeximus et quae nobis sunt necessaria notavimus rubris crucibus, praecipue tres majori notatione notati hi ut nobis mittantur rogamus. Pretium solvet D. Stephanus Basilides. Etiam peto Dominationem Tuam, dignetur procurare mihi duos libellos historicos, quorum auctorum nomina scripta misi ad manus vestros. Et qui alii possunt inveniri libri historici summopere rogo mittantur nobis cum pretii nuntiatione. (Synod. No. 81, l. 3 vol.). No date: Missis ad me per D. Symeonem Paulidem Czernicyn libris his moleste portantur mihi discrimina haec duo duoq libris M. V. pretium non adjicitur... ex sacculo quo obvoluti erunt the saint took 8 books. 1) Petri Ravanelli Bibliotheca. 2) Mellificium Theologicum. 3) Novum Testamentum. 4) Marci Friderici Wendelini. 5) Franc. Baconis de Verulamio. 6) Ars concion andi Guilelmi Pricei Angli. 7) Loci communes. Theologiae. 8) Sulpicii Severi opera. Op. I, 495–500. Corrected from the original synod manuscript. No. 81 l. 2 and 3. Yar. Ep. Ved. 1874 No. 34 p. 268 p. 13. This chronology in the chronicler - Op. IV, pp. 48–47. About it in detail above, in a letter to Stefan Yavorsky, pp. 478 - 479. On the meaning and correctness of the conclusions of the saint’s chronology, see Khavsky’s Chronicle in St. our father Dimitri of Rostov M. 1869. preface (it seems that no more came out). Op. I, 500–501 Synod. hands No. 81 l. 4. There are humorous verses in the letter: The chronicler begins to write: // My weak mind will not become so much, // And my physical health will be a little short, // My trembling hand is exhausted, // Nobody helps: // Vanity accepts writing, // But laziness leads to lying down, // And chronicle books are scarce, // It’s difficult to find them, // Without books we need to be wise, // Like blind people without a leader to happen. Proceedings Kievsk. Spirit. Academician 1866. No. 4, pp. 544–545. Op. I, 505. Corrected from the original. hands synod. No. 81. Op. I, 507. With corrections from the original. We do not have the opportunity to check whether this list of the chronicler Demetrius is preserved in the Nezhinsky Annunciation Monastery No. 62 (I.S. Ch.B. III, 190)? Then the original (?) chronicler is also kept in the Kharkov Theological Seminary. (Molodik for 1844, St. Petersburg, 1844 p. 275). Work V, 129. Ya. E. V. 1860, No. 8, no date. The actual text of the chronicle ends with praise for the power of the word: “an evil word makes the good evil, but a good word makes the evil good.” Op. IV, 473–508, 48–47, 316 et seq. In the book "St. Demetrius" 1849, p. 58, Bellarmin, Functions, Gagney and Salian are also indicated. Chronicle of Gagney in the copy of St. Demetrius is kept in Moscow. Spirit. Academy. Such are the legends about wine and its origin, satyrs, arimaspi, pifika, information about temperaments, according to the four elements, etc. Op. IV, 272, 312, 373, 263, etc. Op. IV, 138, 201, 210, 298, 510, 376. Op. IV, 221, 249, 334, 401, 428, 599. These are the views on female malice (IV, 539), on wars as punishment for sins (224), on mercy and justice (235), on the mercy of God and His long-suffering (362), the ruler sins, the subjects suffer (422). Op. IV, 37, 118, 211, 395. Op. IV, 510–523, 385, 420, 418. Op. IV, 415. The following is similar to the sermon of 1707 (Op. III, 111 et seq.). The chronicler was first published in 1784 during the reign of Catherine, who took away the estates. Sapienti sat. For more information, see Chronicle of Rus. Lit. and Ancient V, 2, 20 and 28. The missing place is printed gr. M.V. Tolstoy in Readings by O.I. and D.R. 1862, No. 2. Op. II, 32 lesson 1706 Op. II, 347. Cf. also above p. 405. Synod. No. 147 and 811 and Titova without No. Yarosl. Ep. V. 1874 No. 34, p. 269 letter 15. Yar. Ep. Ved. 1874, No. 34, p. 268. The letter refers, according to the author of the book “St. Demetrius”, during the saint’s stay in Moscow in 1708; according to a copy by A. A. Titov by February 1708, which is more correct as Lent in 1708 began on February 21. In the manuscript of 1708 (Synod. No. 187 f. 140) it is noted under the word Ecclesia: about church incomes, for the sake of guilt the church acquires income. Chrysostom on Matthew lyrics. 66. 2 l. 414. Baroniusz, 431 anno, fol. 405. This letter was delivered to me by the late Mr. Lobatynsky, and I sent it to St. Petersburg. Pub. Library. Maxim the Greek and the Key of Understanding are quoted in the Search. Stroev Ruk. Tsarsky M. 1848, p. 808. Hand. Titova No. 100 l. 311. Und. No. 467 l. 363. Op. III, 495. In the city of Tokmakova, Index of materials for history. and stat. Yarosl. lips 1883, p. 14 the estate of the steward Grigory Andreevich Plemyannikov is shown in the Zakotorozhsky camp of the Yaroslavl district. So in the list of the sermons of Pogodin I.P.B.G. XIV No. 1154 l. 202. This date falls on week 8 of St. Spirit. And among the saint’s sermons (Oc. II, 397), there is a sermon delivered in the Alexander Monastery, in week 8, about St. Spirit, but there is not a single hint of anyone's death. Op. II, 585. Hand. Yakovl. m. No. 8, l. 208. Und. No. 658, l. 198. Op. II, 611. Und. No. 658, l. 211. Hand. Synod. No. 81. “The epistolary of the Rostov bishop Demetrius and the monument to the most noble deeds that occurred began to be written in the year of Christ in the month of December.” Synod. hands No. 81 l. 4. For some reason, all this news was tightly sealed and we read it into the light. Yar. Lip. Ved. 1853, No. 52, p. 528. The saint also petitioned Prince M.A. Cherkassky about this same clerk, asking the latter to listen to some request of Feoktistov. Yar. Lip. Ved. 1888 No. 35, p. 6. (Letter from Rostov dated July 3 without a year). Op. I, 501. See Appendix IV. For the same purpose, Rostov was visited, we don’t know exactly when, by a certain Prokopovich (wasn’t it Feofan, who was later summoned by Peter to St. Petersburg?). In hand Kievosof. personal No. 419 l. 386 we read: Praxis, quam Kiiovia veniens in Moscoviam ad illustrissimum Iaroslawiae... Hanc praxim composuit Reverend: Pater Congregationis Procopowicz. Hand. Synod. No. 81 l. 5. We did not have time to use the entire manuscript. Printed in a careless translation in Op. I, pp. 502–504. Isn’t Mikhail Grokholsky this elder? see below under 1709. Yar. E.V. 1874, No. 34, letter 13. Russian Antiquity 1872, VI, 952. Y. E. V. 1884 No. 38 p. 302, letter 29. A detailed study about Karion Istomin belongs to S. P. Brailovsky. (Readings in the General. Love Spirit. Enlightenment 1889 No. 4, 5 and 6). In addition to additions to the biography, IX we have in our appendix an unpublished letter from Karion to Metropolitan Job. Hand. synod. No. 81, l. 8. Op. I 507. In 1709, on April 12, the cities of Yaroslavl, Uglich and Romanov were assigned to the Ingermanland province, and at the same time it was ordered to draw up an inventory of the estates of the clergy and transfer everything from the department of the Monastic Prikaz to the Izhora Chancellery (Gorchakov, Mon. Prikaz, appendix 28). Here is the petition submitted to Demetrius on July 9, 1708. Great Lord and Sovereign, my most merciful father Dimitri... Someone wretched from the city of Vologda, from the outskirts of the Church of the Intercession of the Most Holy Theotokos, an obscene worker Ivan Konev, I beat with my forehead. The people who were predicted to come to the Church of the Intercession had a desire to build a new stone one next to it, the Church of the Intercession, in the name of the Most Holy Theotokos, the Burning Bush. Reflecting, Sovereign, on this building we saw our great weakness... but our hearts were kindled... and having placed our all-reliable trust in God and the Mother of God, we began to prepare stones and bricks and other supplies belonging to that building; trusting in your generous bishop's goodness, even personally behind many worldly vanities before your eyes... (not appearing), through this little writing of mine I most earnestly ask your bishops, as if for the glory and praise of the Most Holy Mother of God, they arranged a festive service with those who serve (sic) stichera, and canons, and troparia, and readings, with due praise and supplications, as if they petrified our human hearts for tenderness make progress... (Director of the Rostov Yakovlevsky Monastery No. 19 l. 13). Op. I, 509. The saint preached two sermons on the same topic (about grapes) in week 13 according to the Holy Spirit (II, 432, 449). The beginning of both is the same, and therefore the years 1701 and 1708 interfere with the manuscript, so that we do not know exactly which of the sermons was preached at a given time. Op. I, 510. Op. III, 265. Op. I, 510. Op. II, 461. Filiret, Department. Chernigov monasteries pp. 57 and 154. Op. I, 510. It is possible that this teaching is exactly what is printed in op. III, 534, although noted 1701. Op. I, 510. The teaching known to us, delivered in the Aleksandrovskaya Sloboda, refers to the 8th week according to St. Spirit (Op. II, 307. Director R. Yakovl. mon. No. 8 l. 107), but we don’t know this. Op. I, 515. The first two are unknown, the third, partly included in “The Search” (fol. 80), was probably published in the works III, 469. Letter from the saint addressed to her, op. I page 213, undated, with consolation in the sadness that has happened. Vestn. Archaeol. and Ist., 1885, II pp. 13–14 indicates her relationship with the Buturlins. See below for details. Hand. Rostov Yakovlevsky Monastery No. 355 l. 319. Cathedral Chernigov monasteries (1860) p. 153. Moscow. Church Led. 1888 No. 6. Yar. Ep. Ved. 1888 No. 29, p. 449. Report by I.P. Bibl. 1862 p. 57. In addition to the circumstances of the Rostov diocese itself, the attention of the saint could have been aroused by Stephen, who published “Signs of the Coming of the Antichrist” in 1703, and by M. Job, who wrote “A short answer to an anonymous letter about the birth of the Antichrist in these times” M. 1707. Yarosl. Ep. Ved. 1874 No. 34 p. 269 letter 15. The explanation is the following passage of the “Search” according to the first edition of 1745. “Recently, our lists from the letters of the glorious schismatic teacher Avvakum, the former archpriest (20) and the letters of “Avvakum’s student Erofey Andreev” (fol. 23 vol.) Avvakum Rospop teacher... having written a book of her heretical reasoning, filled with it and calling it the Eternal Gospel, it was not written by me, but by the finger of God; I’m still not halfway through my books (fol. 30 vol.).” Ya.E.V. 1874, No. 35, p. 276 p. 25. Ya.E.V. 1874, No. 35, p. 276 p. 23. Ya.E.V. 1874, No. 38, p. 303, paragraph 26. This was included in the Search. Ya.E.V. 1874, No. 38, p. 302, paragraph 28. This is probably nothing more than the Easter table mentioned above. Yarosl. Ep. Ved. 1874 No. 34 p. 269 clause 16. Ya.E.V. 1874 No. 34 p. 269 p. 17. Yar. Ep. Ved. 1874 No. 34 p. 270 clause 18 according to the original in the report of I.P.B. for 1862 p. 57. Ya.E.V. 1874 No. 34 p. 270 p. 19. The filthy gods are, of course, a chapter included in the chronicler and often placed in manuscripts at the end of the chronicler. Ya.E.V. 1874 No. 34 p. 270 p. 20. Y. E. V. 1874 No. 34 p. 271 p. 21 Parmen died on August 11, 1709. The best list, if not the original, of the Search is the Typografs manuscript. bib. No. 401. At the end there is a note: This little book was completed in 1709 on the Holy Great Feast of Days (previously crossed out on the 15th day of May). Easter in 1709 was April 4th. We compared this copy with the printed Search of M. 1824 and did not find any difference, except for the forms: Brinsky, attention, they were not saved by the books, we will add, they discredit (vm. defame), and a few Latin glosses in the margins and in the notes at the end about Abraham the cleaver, that he was a priest. The Vilna and Nizhyn lists are also important. Blush. List No. 2582 is remarkable for the additions at the end. The first edition of the Search dates back to 1745. The earliest mentions are in the book J. P. Kohlii Introductio in historiam et rem literariam Slavorum imprimis sacram. Altonaviae 1729. On page 42 it is said about the Search: De erroribus quibus antiquiores libri partim interpretum partim scribarum inscitia ac incuria passim affecti reperiuntur eorumque errorum causis late disseritur in supra nominato Slavonico manuscripto ab archimandrita Rostoviensi Roskolkiorum haeresi opposito. De artis typographicaein Russia satis hactenus commemorata ex libro slavonicae linguae quem possidemus manuscripto deprompsimus: cujus hic titulus est: Rosisk o Roskolnitscheskoi Brinskoi Wierie o utchenni ich, o dieloch ich h. e. inquisitioin fidem, doctrinam et facta Roskolnikorum Brinskiensium ubi circa initium rarissimi hujus nec in ulla alia Bibliotheca a me reperti codicis, ni haec fere verba scribit doctissimus famaque apud suos celebris auctor Rostoviensis quondam praesul Demetrius. (p. 17) Compare Köppen. Materials for the history of education in Russia I, St. Petersburg. 1819, p. 24. Second news S. Martini Nacbricht aus Russland Francfurt und Leipzig 1731, pp. 61–88 et seq. a detailed retelling of the contents of the Search. Here, by the way, let’s touch on another issue. This is a question about the conciliar act of Martin the heretic, first published in the appendix to the Sling of Pitirim in 1721 and allegedly discovered by St. Demetrius. In I.P.B. hands. Q 1 No. 295, l. 80 we read the Act of the Council, and on the side there is a note: And this act of the Council is copied from the Act of the Council, which is the act of the Belarusian letter, and it was written by His Eminence Dimitri, Metropolitan of Rostov and Yaroslavl, from the most authentic one, which was found in Kyiv. Another list of acts (as if June 1709) from the notebooks of Abbot Pitirim, which contains (fol. 43, 44, 46) various instructions and extracts from the Acts of Martin Armenin, of course does not mention anything about the saint (Ru. † I.K. Yakhontov without no.). A thorough analysis of the act and its falsity is in the book by V.M.K. Historical research on the Old Believers. Chernivtsi ch. II, p. 187. Of course, the saint knew nothing about this act, although he called the two-fingered heresy the Armenian heresy. The origin of the act is explained by the actual jealousy of Pitirim and a note in the notebook of Peter the Great: write a book of beatitudes against the schismatics and show that by the deed of Rostov and his comrades. Additions to page 446 – About Pososhkov’s relationship with the saint and the First Mirror, article by Ave. Nilsky in Christ. Reading 1875, I, p. 62. Ya. E. V. 1874, No. 34 art. 271 p. 22. This Mirror is the famous work of I. T. Pososhkov, published in the works of his M. 1863. ed. Pogodin vol. II. A detailed analysis of the Mirror in parallel with the Search in the excellent book by A. Tsarevsky, Pososhkov and his works M. 1883 p. 106 et seq. Pososhkov was subsequently close to Metropolitan Job, to whom Ya. N. Korsakov recommended him in 1712 (Strannik 1861, p. 105). In the library of the Florishchevsky Monastery I saw a list from the Mirror with the inscription “1709 from the original in Rostov.” There is also a wonderful copy of the Search of 1709. Tsarevsky cites the poems in front of the mirror, assimilating them to Saint Demetrius. Poems were also published in the works of Pososhkov M. 1863, II, 7 and 8. Ya.E.V. 1874, No. 35, p. 275, paragraph 23. The third part is the most interesting - everyday data about the split. An interesting indication is the emergence of a special rationalistic teaching, which saw in the entire Gospel, especially in the stories of miracles, one continuous allegory. Search 1745 l. 134 rev. Something similar is now professed by gr. L. N. Tolstoy. Ya.E.V. 1874, No. 35 p. 275 p. 24. Probably the letter dates back to September 1709, Parmen died on August 11. Let us note that the saint’s exegetical work on the Holy Scriptures, translated from Latin, has reached us. This is a manuscript from the Piskarev collection No. 82 general. No. 517 (278 pp.), Preface: what benefit does people receive from gold imprisoned in the depths of the earth; Some of this is used, in truth, nothing, most powerful sir. How can anyone benefit from divine scripture written in a foreign dialect; in truth, it happens to some, but not to all. For this reason, I, your nobility, was greatly motivated by good deeds, striving with the help of God, as much as I could interpret the book of Genesis, the works in the blessed dormition of the Right Reverend Demetrius, Metropolitan of Rostov and Yaroslavl, laid down in the Latin language, to translate into Slavonic, the hedgehog of your greatness, may it be in control and crawling spiritual. And may the dew of God’s grace and mercy pour out on you, which I continually wish with all my heart. Search M. 1745 preface l. 5 rev. Wed. above letter to Feologu on page 443. The Wanted sheets according to the 1745 edition are indicated in brackets. Search 1745 l. 31, 66 rev., 67, 89, 25 rev., 26. Search of 1745, part III l. 30 rev. 26, 40 rev. Ibid., I sheets 5 vol. 11, l. 18 rev. 171. 24 rev. 31 rev. 51, 132 rev. Search 1745 l. 177 vol., 99 vol., 159. Evidence of early printed books is very rare. The history of a well-known dogma or ritual is usually revealed, and then, with the help of syllogisms, the inconsistency or indifference of the schismatic opinion is proven. Search 1745 l. 101 and 49 vol. There L. 114. About prayer for the king. Search III, p. 37 Search is very disliked by our schismatics. In Rumyan. The museum has a manuscript from the 18th century. on birch bark: A brief review of the book by Dmitry M. Rostovsky called Search, which is a refutation of Search. There are a lot of analyzes of the Search from the Orthodox point of view, for example, extensive articles by P.K. in Ya.E.V. of 1865. Hand. synod. No. 81 l. 9–12. Ya. G. V. 1853 No. 42 p. 425. Op. I, 517. Ya. E. B. 1859 No. 20 p. 209. Karashev. Brief description of the Epiphany Church in the village of Ugodichi. Ya. 1878 p. 10, with reference to the manuscript of St. Demetrius in the library of P.V. Khlebnikov, which allegedly sets out the history of the foundation of the church. Batyutkov Monuments Russian. antiquity to the west. pub. empires. Issue VI, St. Petersburg: 1874 No. 11: facsimile of a letter located in the sacristy of the Vilna Holy Spirit Monastery. Ya. G.V. 1859 No. 37 p. 273. Russian Pilgrim, 1887 April. It does not present any special discrepancies with what was printed in the Menaion. Ya. E. V. 1862 No. 29, p. 284. Synodal Life 69. Tsarevich Alexei Petrovich mentions her tonsure in a letter to his father, dated November 16, 1708 (M.I. Semevsky Bible. For reading 1861, no. p. 34). Barsanuphia lived with the prince’s grandmother, and there was a great campaign to Alexandrov Sloboda for her tonsure. On November 29, 1708, the prince wrote to his stepmother, Tsarina Ekaterina Alekseevna: Please write to me, where did this come from, that Vasilisa Efimovna was tonsured by priest’s decree, which was not here? And why she was tonsured and you will deign to learn about it from a letter to the Sovereign Father. (Ustryalov, VI, 309). Hand. R. Yakovl. mon. No. 355 l. 323 rev. with a note: written one day before his death. Life of the Synodal l. 69–70.