Moscow Metropolitan Macarius as a literary figure

Article by His Eminence Macarius, Archbishop of Lithuania and Vilna. Metropolitan Macarius, by right, should have one of the most honorable places in the history of our ancient spiritual literature. He acquired this right not so much by his works, which were few in number and did not represent anything special among other works of that time, but by the fact that he took the trouble to collect together, if possible, all the monuments of our former writing, translated and original, which our ancestors used for centuries from the beginning of Christianity among us: and on the other hand, by the fact that he managed to arouse a strong literary movement around himself and through this contributed to the enrichment of our literature with many new works. Under the name Macarius we know several letters, one teaching, three speeches and three epistles 1. But the first ones, that is, the letters, cannot, with indisputability, be called the works of Macarius himself and be classified as literary works in the strict sense. All of them contain actual church and government decrees and orders and could have been drawn up not by Macarius personally, but by one of the clerks and similar persons, on his orders, as such papers are usually drawn up. Moreover, one of these letters contains the decisions and orders of Macarius himself, either as the Archbishop of Novgorod or as the Metropolitan, while others represent the decisions and orders of entire councils and so on. still less can they be recognized for his writings 2 . The only teaching of Macarius that has come down to us, he delivered in the church to Tsar Ivan Vasilyevich and Queen Anastasia, after the sacrament of marriage was performed over them. There are two main parts to this teaching. In the first, the saint gives general instructions to the royal spouses about Christian and royal duties. “Now,” he says, “you have been united in legal marriage by God, like other saints. kings and saints queens, and are honored, and crowned with the royal crown of the great Russian kingdom. Try, too, pious king and queen, to give glory to the omnipotent God, worshiped in the Trinity, as much as you have the strength; Do His commandments; live according to the will of God and love justice and righteousness and mercy to all.” Then he lists, in particular, some Christian duties: “come to the churches of God with fear and trembling and with heartfelt love; give honor to the Lord our God Jesus Christ and His Most Pure Mother, the intercessor of the whole world, the real Mother of God, protection and refuge in troubles and sorrows, helper and intercessor to all of us Christians, as well as great miracle workers. Keep great royal faith and love for honest monasteries, give alms to the poor, intercede for widows and orphans and the offended, visit those imprisoned in prisons: all these are sacrifices pleasing and pleasing to God. Do not be ashamed of the saints and priests of your kingdom; honor the rank of the Monishes most of all: for the honor shown to the saints and priests ascends to God, and dishonor to them angers God to the highest degree.” Next are the royal duties: “Do not accept a flattering tongue or vain hearing, do not listen to a slanderer, do not believe evil people, but do all this with testing according to God. Love and honor your brothers and relatives according to the flesh, O pious king and queen, according to your royal spiritual union and according to the divine Apostle; favor and take care of your boyars and boyars and all nobles according to their fatherland; To all the princes and princelings, and to the children of the boyars, and to the entire Christian army, and to all your well-wishers, be accessible and merciful according to your royal rank and rank. Have mercy on all Orthodox Christians and take care of them with all your heart; Stand up royally and courageously for those who are offended, and do not allow, do not let them offend not according to justice and not according to truth: for you, king and queen, have received the kingdom from God in order to judge people in truth, and you must guard it watchfully from wild wolves, so as not to corrupt Christ’s flock of verbal sheep, entrusted to you by God. And if you keep this, you will be blessed, and the God of peace will be with you.” In the second part, the archpastor teaches the royal couple exclusively about marital duties: “I especially tell you, O pious king, love your wife Queen Anastasia, given to you by God, and live piously with her, and pity her, and honor her. And to you, O pious lady and Christ-loving queen, I say: listen and honor the king and husband given to you by God, Grand Duke Ivan Vasilyevich, autocrat of all Russia, and fear him, and submit to him in everything, and have him honest and praiseworthy and head in everything: for just as the cross is the head of the church, so the king is the head of the queen and everyone else.” In confirmation and explanation of his thoughts, the saint cites the words of the book of Genesis on the establishment of marriage, the sayings of the Savior on the importance and indissolubility of marriage, the teaching of the Apostle Paul on the mutual responsibilities of spouses, and points to the examples of the Old Testament righteous Seth, Noah, Abraham, Isaac, Jacob, Moses, Aaron, as well as the New Testament - the Apostle Peter, St. Tsar Constantine and others who, living with their wives, pleased God. In conclusion, having taught a few more brief lessons about duties, both general Christian and marital, the preacher expresses his good wishes to the royal spouses: “Be zealous, O pious king and queen, for good deeds; walk in the way that holy and righteous kings walked; turn away from evil and fear God; Honor the Resurrection of the Lord and the feasts of the Lord and the Mother of God and the great Saints honestly; on Wednesday and Friday and on Great Pentecost, remain in fasting and prayer and in bodily purity; come to your spiritual fathers for repentance, do not move away from the divine and most pure mysteries; Celebrate the holy and bright week and the previously mentioned holidays solemnly, spiritually, and not physically; to the churches of God and the poor, according to your strength, give alms and unite in God in prosperous times. If you live like this, then you will see good Jerusalem, and all the days of your life: you will see your sons and grandsons in your Christ-loving kingdom, and the Lord will multiply the years of your belly, and the Lord will establish your kingdom peacefully and forever for generations and generations and forever, and for many generations and years, and you will not only get what you want here, but you will also be heirs of the kingdom of heaven, with all the Orthodox saints. kings, which may you and I be worthy to receive, by the grace and love of our Lord I. Christ...” 3 All the speeches and messages of Metropolitan Macarius that have reached us refer to the same great event of the reign of John - the conquest of the kingdom of Kazan, and all are included in the modern chronicle or description of this event. When John for the first time moved with his regiments to Kazan and arrived in Vladimir, he summoned the metropolitan there to receive a blessing from him. Macarius, having blessed the king and then his boyars, governors, princes and others, told them the following, very simple and brief speech: “Lords and children! Listen, for God's sake, to our humility. The Tsar and Grand Duke, calling on God and the Most Pure Mother of God and St. for help. great miracle workers, goes to his zemstvo work to Kazan to take care of his zemstvo work, as much as the merciful God and the Most Pure One will help him. And you, gentlemen and children, would serve the Tsar generously, with the desire of your heart, both for the holy churches and for Orthodox Christianity. Do not be proud of each other, but be united by Christ’s love for exploits for the sake of the flock of Christ, in order to be crowned by the rewarder God, and to receive honor from the earthly king; the proud man removes himself from God and from people. The Emperor wants to reward you for your service and take care of your fatherland: and you would serve as long as God helps you, and there would be no discord or place between you, but unite with unfeigned love in order to stand courageously against your enemies. If it happens that it is unsuitable for someone to be with someone, for the sake of the Fatherland, in battle against enemies, you would consign it to oblivion, and you would do the sovereign’s business of the zemstvo, and not look at each other with a fierce thought, with dislike. And when you come back from the sovereign’s zemstvo affairs, then whoever wants to settle accounts with someone about the patronymic, the sovereign will give an account. May the blessing of our humility be upon you.” Another, even briefer, speech by Macarius, addressed to the sovereign himself, is distinguished by the same simplicity, when the latter asked for his blessing, having decided to build the city of Sviyazhsk in the land of Kazan, in order to more conveniently act against the Kazan people. “It is fitting for you, the Tsar,” the Metropolitan said, placing your trust in God and the Most Pure Mother of God and the great miracle workers, to strive for piety and for the flock entrusted to you by God, as the Holy Spirit guides you, so that the godless wolves do not plunder the sheep entrusted to you, and the Lord, seeing your unchanging faith and that you courageously shepherd what is devoted to you, may he gather into one plundered. God will bless you, sir: to begin about God is a great thing; but only to begin belongs to man, and to complete belongs to God. We, your pilgrims, must pray to God and His Most Pure Mother and the great miracle workers, may God send you help and affirmation” 4. It is very likely that both of these speeches were not pre-written, but were delivered by the Metropolitan without preparation: they are so artless and short. Not like this are the messages of Macarius, which followed quickly one after another: these are quite lengthy works, presented in a bookish manner, florid and verbose, although not to the same extent. The first was written on May 25, 1552 in the city of Sviyazhsk to the royal army and residents, on the occasion of the terrible scurvy that was raging among them and unkind rumors about their behavior. Having given a blessing to the princes, boyars, governors, boyar children and all military people and all the people named after Christ at the very beginning of the letter, the archpastor depicts before them the recent blessings of God: “By God’s will and His great mercy and the Most Pure Mother of God and the great wonderworkers and all the Saints who have pleased God from the ages, with undoubted faith and diligent prayer, and With a strong feat and unwavering trust in the almighty God of our pious and Christ-loving Tsar Ivan, God-loving and humane, and with the blessing of our humility, and the prayer of the entire hierarchical and sacred rank and all Orthodox Christianity, God was pleased that this city would be created and St. God's churches in honor, praise and glory of His most pure and great name in the Trinity, glorified, and His most immaculate and most pure Mother, the Mother of God, and all the Saints. And this city was built, and was filled with a multitude of people, and was filled with every good thing. And the Lord God granted our pious king and all his Christ-loving army a bright, bloodless victory over all opponents. The Kazan kingdom submitted and surrendered to the entire will of the pious sovereign, our king, and the Kazan king and queen surrendered into his hands, and their strong power - the Crimean princes and lancers and Murzas - were captured by the army of our Orthodox king. Our pious king and sovereign handed over the city of Kazan to his king Shig-Aley with all the Kazan uluses, and the mountain Cheremis was all attached to the new city - Sviyazhsk under the rule of our sovereign - the king and the Grand Duke. And countless numbers of Christian captives, male and female, boys, girls and babies, joyfully return home from the hands of the filthy, without any obstacles, by God’s grace and the sovereign’s freedom and your courage and bravery. The Crimean king, the Nogai princes, many hordes, the Lithuanian and German kings sent their envoys to our king and sovereign with letters of peace and honest gifts for the sake of peace and love, and all the ends of the earth were afraid, and from many countries kings and princes came to our king of their own free will to serve for his kindness and great salary. Our cities and countries were peaceful and without rebellion. And the Kazan-born princes, Murzas, Seites, Ulans and all the official people themselves, of their own free will, came to serve our pious king, by the providence of God and out of fear of our Orthodox king...” Having presented such a picture of God’s mercies, the Metropolitan asks: “What shall we render to the Lord our God for all these ineffable blessings, or what kind of thanksgiving and praise shall we bring to Him?” And he answers: “Listen, children, what God requires of us. He only requires that we keep His commandments (and His commandments are not heavy), that we only have true truth, immaculate and warm faith in Almighty God, mercy, peace, unfeigned love for everyone, judge righteously, intercede for the poor, free the captives, and maintain spiritual and physical purity, always remembering the hour of death, the Last Judgment and the Coming of Christ. It is especially necessary to abstain from overeating and drunkenness and from all indecent mockery and laughter, and not to do to others what you do not like. I also pray to you, children, do not despise church singing in any way, but always come to the churches of God with the fear of God and a clear conscience, having neither anger nor enmity towards anyone, listen to divine singing with all reverence and attention, putting aside all worldly care and imagining yourself as if standing in heaven, and from your righteous labors bring alms to church ministers and the poor, and accept from the rewarder God... And not only you yourself must fulfill the Gospel commandments and the apostolic and paternal tradition, but you must also teach and guide those under your control for good - for you are the head - and do not allow others to stray from the path of God.” From these instructions to the spiritual children, how they should live and act in order to be grateful before God, the saint moves on to denunciations of their actual life and actions and continues: “an evil rumor is now circulating and has reached the pious king, and our humility, and many people, that some of you, having rejected the fear of God, have turned aside in the passion of dishonor - and from that, vying you, I write this. O children! Where has the wisdom of your mind been put to shame... and you, while maintaining the Orthodox faith, are overcome by the malice of foul lust? Oh, evil will! God created us in His image and likeness; and the ungrateful appeared and began to walk in the flesh and not in the spirit, forgetting that carnal wisdom is enmity against God and disobeys God’s law; They put a razor on their braids, trying to please their wives, alas, forgetting the fear of God, despising the royal commandment, and trampling on their conscience. It is not appropriate for those in the Orthodox faith to do this: for this is a matter of the Latin heresy and is alien to Christian custom, and the one who does this will reproach the image of God, who created him in His image, and thus, out of his madness and transgression, without disgrace and shame, commits fornication with young men - a sodomistic, evil, stingy and abominable deed. I especially cannot keep silent about the madness that, without ceasing to annoy God, they defile and corrupt captives, beautiful wives and good maidens freed by God from the filthy hands. Hearing from many that so much evil is being committed in you, we were deeply offended, and great sadness and illness took hold of my heart, and I bitterly groaned: oh, woe and alas, we have turned God’s mercy into anger, and meekness into rage! Look and understand the sword and fury of God’s wrath: what a multitude of people are perishing among you at the present time from various plagues, from death and drowning! The denunciations are followed by exhortations and threats: “I beg all of you with all my heart and tears, stop such an evil custom. Or don’t you know whether it was not for the sake of this lustful passion and much wickedness and lawbreaking that God brought a flood over the world, set fire to the land of Sodom and Gomora and destroyed the great city of Nineveh?.. If the word of God is contained within you, my children, and you accept our humble and tender prayer and divine teaching and cease from your evil deeds, and with true repentance resort to God, with a contrite heart and humble spirit, putting aside all pride and untruth, fulfilling the penances imposed by the spiritual fathers and cleansing yourself with tears and alms, then you will receive absolution You will find sins and God merciful: for He himself said: turn to me and I will turn to you: If, children, you truly repent (and true repentance is cessation from sin), then you will bring joy not only to the pious king and our humility and to everyone who works on earth for the Lord in His commandments, but also to all the heavenly powers, as it is written... and most of all to God himself. If some of you, having forgotten the fear of God, and the royal commandment, and our spiritual instruction, do not repent of their sins and henceforth begin to shave or trim their beards, or trim their mustaches, or fall into nasty, Sodomite sins with the youths, or begin to fall into adultery and fornication with captive wives and girls, and then will be convicted: then all of you will be like this from the pious king is in great disgrace, and from our humility and from the entire sacred council - in excommunication, according to the priest. rules, from St. churches and all shrines... And the mercy of God and the Most Pure Mother of God and the great miracle workers, prayer and blessing, and the conciliar blessing of our humility, may they be with your nobility forever.”5 It is easy to notice that the order and flow of thoughts in this message are the most natural, and the ornateness and verbosity are quite moderate. Macarius wrote another message a month and a half later (on July 13, 1552) in the city of Murom to Tsar Ivan Vasilyevich himself, when he again set out on a campaign against Kazan. There are four parts to this message. In the first, introductory one, the Metropolitan first of all blesses the Tsar not only himself, but also on behalf of his fellow servants - archbishops and bishops with archimandrites, abbots and all the priests. councils of the Russian metropolis, and then says that they all together pray to the all-merciful God and His Most Pure Mother for their pious sovereign, with his family, for all his princes, boyars, governors and all the Christ-loving army, may the Lord grant them to stand firmly against their adversaries - the godless Kazan Tatars, for St. God's Church, and for all Orthodox Christians innocently taken captive, and for the pure Christian faith of Greek law, like the sun shining in Russia; May God send him - the pious king and his army to help against the enemies of the commander of the heavenly powers - the Archangel Michael, as he sent in ancient times (in which cases are told of the miraculous help of the Archangel to Abraham, Joshua, Gideon, King Hezekiah, during their struggle with enemies); May the Lord subdue the pious king of all his enemies, visible and invisible, and may he fulfill his royal desire, through the prayers of St. John the Baptist, St. the apostles and all the saints (many saints are listed by name, especially Russian ones, from the family of princes - relatives of the Tsar). All these thoughts about prayer are presented in an extremely drawn out manner and with repeated repetitions of the same thing. In the second part, the Metropolitan gives moral instructions to the sovereign and his soldiers: “We pray to you, the pious king, and your brother Prince Vladimir Andreevich, and all your nobles, princes, boyars, and all your Christ-loving army, that you may remain in purity, humility, wisdom, chastity, repentance and other virtues. We especially pray and bless you that all your nobles and all your Christ-loving army may remain with you, the pious king, in love, and in obedience, and in fear, and in peace, and in unity, and in alliance against enemies, in everything according to the will of God. If the royal heart is in the hand of God, then everyone should walk and obey according to the will of God and according to the royal command... And then we pray and bless your love for God, from now on, may you all save yourself from pride, and drunkenness, and falling, mental and physical, and may no one consider pride, falling and drunkenness as a small sin, on the contrary, these are great sins...” Then the Metropolitan cites the words of the Apostle that these sins deprive a person of the kingdom of heaven; points to examples of how great righteous people fell through these sins - Noah, Dot, Samson, David, Solomon, and how, on the contrary, others, who preserved humble wisdom and purity in marriage itself, defeated their enemies and gained glory, such as the Greek kings Constantine the Great and Theodosius and the Russian princes - Equal-to-the-Apostles Vladimir, Vladimir Monomakh, Alexander Nevsky and others; reminds the king that now is the time favorable for him and his soldiers to work hard in a good deed for the truth and, if it happens, to endure sorrow and illness for the sake of Christ, and again convinces everyone to remain in purity, and repentance, and other virtues, especially in humility, for the sake of which God will subdue the king of all his enemies, and will send his angels and all the saints to help him. martyrs. In the third part, the Metropolitan makes promises to the Tsar and his soldiers: “If, O pious Tsar, it happens that one of the Orthodox Christians in that battle suffers to the point of bleeding for St. churches and for St. the Christian faith and for a multitude of people of Orthodox people, and then remain alive - such, by the shedding of their blood, will truly cleanse their previous sins, which they sinned and desecrated themselves after baptism, and will not only receive forgiveness of sins from God for the shedding of their blood, but will receive in the present century the addition of years and health to the belly, and in the next century they will receive a special reward for the shedding of their blood. If today one of the Orthodox Christians in that royal militia of yours happens to not only shed his blood, but also suffer to death for St. the church, and for the Orthodox Christian faith and for the multitude of Orthodox people whom Christ redeemed from torment with His honest blood, and to fulfill His word: greater love than anyone can have, but whoever lays down his life for his friends - such will receive the second, martyr's baptism, and by the shedding of their blood will be cleansed, and will wash away the filth of their sins from the soul, and will receive from the Lord God, instead of perishable, incorruptible and heavenly and, instead of labor, the inheritance of the highest Jerusalem, and for weapons and bodily compassion - eternal blessings, for beheading with a sword and piercing with a spear - inexpressible joy with the martyrs and angels ... " In the last, final part, the Metropolitan thanks the Tsar and praises his great wit and courage and wise determination to stand up for St. the church, for the Orthodox faith, for the fatherland and for their royal offense; advises him to preserve the four gospel commandments: courage, wisdom, truth, chastity, and then righteous judgment and mercy for those who sin, and sending the king his great petition, blessing and prayers, expresses his goodwill, may the Lord multiply the years of his belly, may he elevate his royal right hand above all his enemies and enemies, and may he establish his kingdom as peaceful and eternal throughout all generations. This message of Macarius, which, according to the chronicle, the young sovereign accepted with gratitude, is less harmonious and consistent than the message of the same saint, which we previously considered, and is much more drawn out and embellished with ornateness and verbosity 6. John received the third and last message from the Metropolitan towards the end of September, when he was near Kazan itself and when his soldiers, having captured the walls of the city, were preparing for a decisive battle. “Blessed be our God,” the saint begins, “work miracles with us, through the prayers of His Most Pure Mother... and St. Russian wonderworkers - Peter and Alexy and other wonderworkers of the Russian region"! Then, having given a blessing to the sovereign and asking him for forgiveness, that he himself, the first, dared to write to him as soon as he heard about his campaign from Sviyazhsk to Kazan, the Metropolitan notifies John about the health of his wife, Anastasia, and expresses to him his instructions and good wishes: “Take courage and be strong, like a true warrior and a good shepherd, and, calling on God for help, arm yourself firmly and go against the Busurmans, the damned Kazan people, for St. churches, and for the Orthodox faith, and for Christian blood. And we, the pilgrims of your nobility, always, in your entire Orthodox homeland, in all churches, with all Christians, pray to St. service, so that the Lord grants you, our sovereign, to subdue your quiet enemies to the footstool of your feet, and we hope to receive mercy from Him.” Further, reminding John how much evil the Kazan people caused to the Russian land during his childhood, how they themselves asked him for a king and wanted to kill him, and arbitrarily elected themselves a new king - a robber - recalling, on the other hand, that the Russian soldiers, fighting with the Kazan people for St. faith, become like the ancient martyrs and wash away their sins with their blood, as if with a second baptism, the Metropolitan insistently convinces: “Go, sir, go quickly to your adversaries; God is your helper, may your enemies submit under your feet and may the filthy countries that want to fight with you crumble”... In conclusion, the saint wishes mercy from God and gives his blessing to both the sovereign and all his boyars and governors and the entire Christ-loving army 7. When the war against the Kazanians ended happily, and the triumphant John, being met in front of Moscow by the clergy and people, made a speech in which, mentioning his recent victory over the Crimean Khan and the conquest of Kazan, he attributed all his success to God and the prayers of the metropolitan and all the clergy to God and bowed to them, with all his army, to the face of the earth, Macarius considered it his duty to answer the king with a speech, in which, glorifying God, glorified the sovereign at the same time. “O Tsar, crowned by God, and pious sovereign, Grand Duke Ivan Vasilyevich,” said the Metropolitan, “and we, your pilgrims, with the sacred cathedral, pray to God, and give praise to His great grace, and what can we say but exclaim: God is marvelous in His saints, work miracles! He showed his glory to you, the pious king, gave you bright victories over your enemies, over the wicked Crimean king Devletgirey, and now through you, our sovereign, he saved us, his Christ-named flock, from the presence of a foreign Hagarene. And you, our sovereign, with such God's grace, with your great labors, with your brother, Prince Vladimir Andreevich, and with all your Christ-loving armies, with God's help, who courageously fought for piety, you, the king, fought royally and kindly against the adversaries - the wicked kings and oath-breakers - the Kazan Tatars, who always innocently shed Christian blood, desecrate and ruin the Holy Place. God's churches are plundering into captivity and scattering Orthodox Christians across the face of the entire earth - you, pious king, strong in battle, placed unwavering hope and faith in the Almighty God, showed great feats and labors, tried to multiply the talent given to you and free the plundered flock of your flock from work. And the Lord saw your urgent faith, purity, unfeigned love, prudent reasoning, courage, courage, chastity, and how you did not hesitate to suffer until you bled, I will say more, to betray your soul and body for our holy, pure and most honorable Christian faith, and for the Holy. church, and for the flock of Orthodox Christians entrusted to you, plundered into captivity and tormented by all sorts of troubles - and, according to your faith and great ineffable labors, God mercifully gave you His, gave the kingdom of Kazan into your hands, and His grace shone on you, as on the former pious kings who did His will. on Demetrius Donskoy and St. Alexander Nevsky, the saint continued: “On you, pious king, the grace of God appeared even more. God gave you the reigning city of Kazan with all the surrounding places and, with the power of the cross, crushed the serpent that nested there and ate us, and by you, the pious king, he plucked out this wickedness, planted grace, erected a cross, erected St. church, and with your royal hand you freed many Christians from captivity”... Repeating further, only in other expressions, the same thoughts, the Metropolitan added: “God also gave you from your loins a firstborn son, from your queen, Vel. Princess Anastasia, Tsarevich Dimitri Ivanovich,” and thus ended his speech: “What shall we say, before God, your pilgrims, for His great mercies and gifts to you, the pious king, His faithful servant, except the words: great are you, O Lord, and wonderful are your deeds, not a single word is sufficient to praise your miracles? And to you, king, how can we strike with our foreheads and what praises will we bring? You, with God's help, delivered us from the presence of the barbarians, and destroyed their homes to the ground, and freed our captive brothers from work - and we, together with them, cry to you: Rejoice, pious king, and have fun...; Hello, pious sovereign, and with your queen Anastasia, and with your God-given son, Tsarevich Dimitri, and with your brothers..., and with your boyars, and with the entire Christian army, in the God-saved reigning city of Moscow, and in all your kingdoms, and in the God-given kingdom of Kazan, in this year and subsequent ones, forever and ever, for many years to come! And to you, the pious Tsar, for your labors, with the consecrated cathedral and with all Orthodox Christians, we beat you with your forehead” 8. It is impossible not to admit that this speech was fully consistent with the high triumph in the midst of which it was delivered, and could make the most gratifying impression on the listeners. If we also mention the “Spiritual Letter” or testament of Metropolitan Macarius (Act. Ist. I, No. 172), in which, after a few words about his confession of faith, about his service in the rank of archbishop and then metropolitan, and about the approaching end of his life, he sets out the usual thoughts in such holy testaments, i.e. he himself teaches to all his spiritual children, listing them by class, his blessing and forgiveness, and asks for forgiveness and blessings from them: then before us will be everything that is hitherto known, strictly literary, exclusively belonging to the famous hierarch. However, even in this little, both his mind and his word were reflected quite clearly: a bright, sound mind, able to control his thoughts and express them coherently and consistently; the word is light, free, inexhaustible, pouring out, in the words of one contemporary, rivers of honey-flowing teaching when the saint preached to the people in church 9 . Our author’s shortcomings were also reflected: sometimes he expressed his thoughts in a drawn-out, even too drawn-out manner; sometimes he repeated and repeated the same thing more than once, only in different types and forms. And his style often sins against grammar and even more often sins with verbosity, floridity, rhetoric, although in this verbosity and floridity, in this set and combination of synonyms, epithets, various similar expressions and turns of phrase, the dignity of speech, its beauty and grace were then based, according to the prevailing concepts. To the credit of Macarius, however, it should be noted that with all the broadcasting and ornateness with which he loved to get carried away, his thought is always clear and easily grasped by the reader, whereas with other writers of that time, for example, even with Daniel and Maxim the Greek himself, behind a set of words and pompous phrases it is sometimes difficult to guess. Macarius did not show in the few works that survived from him his theological learning, his erudition, he did not decorate them with various testimonies of St. fathers and teachers of the church, as was the practice then; but he did not decorate it, most likely due to the very nature and purpose of these works: such decoration would be inappropriate and unnecessary in them. For this reason, he sufficiently revealed his knowledge in the books of sacred scripture and especially in sacred history. And that Macarius had extensive reading, that he could become acquainted, more or less, with all the book wisdom that was then available to the Russians, this is evidenced by his Minaia-cheti. This is a huge literary collection in which the saint tried to collect and, as he himself says, really collected “all the holy books that are found in the Russian land” (that is, they were found then). The collection is divided into twelve large books according to the number of twelve months of the year, and in each book for each day of the month (in Greek - μήν) offers decent readings for the day for the Orthodox (hence the name - menaion cheti). In accordance with this whole, the Makaryev Chetia-Minea, naturally, first of all, should have included everything that has been offered to us since ancient times for the same purpose, only in different books, and it included: short lives of saints, short stories about the discovery of their relics, about the establishment of holidays in honor of them, short teachings, edifying stories, sayings of ascetics offered in the Prologues; lives, more or less detailed, sometimes extensive, and the same narratives about the discovery of relics, offered in collections of lives and copied separately; words of praise to the saints, teaching words, solemn words for various holidays, the Lord's and the Mother of God and saints, offered in Solemnities, in collections of teachings and other similar books. These articles alone were completely enough for the Cheti Menaion of Macarius to fully correspond to its name and its purpose. But Macarius wanted more: along with the lives of the saints, he wanted to combine their writings or compositions that were only used in Russia, whether they were short works, or extensive ones, or even entire books, and he placed these writings of each of the saints. writers, for the most part, under the very numbers of months when their memory is committed, So, on the day of the prophet Jeremiah (May 1) he placed the book of his prophecy, on the day of righteous Job (May 6) - the book of Job, on the day of the prophet Isaiah (May 9) - the book of his prophecy, on the day of St. John the Theologian (Sept. 6) - his Gospel and Apocalypse, on the day of the twelve Apostles (June 30,) - an intelligent Apostle, on the day of St. Cyril of Jerusalem (March 18) - his catechetical teachings, on the day of the Dormition of St. John Chrysostom (Sept. 14) - his Margaret, on St. Basil the Great (Jan. 1) - his book on fasting, on the day of St. Dionysius the Areopagite (Oct. 3) - his book on the heavenly hierarchy, on St. Day. Gregory the Theologian (Jan. 25) - a book of his words, on the day of St. Ephraim the Syrian (Jan. 28) - his Patericon, on St. Day. Gregory, Pope of Rome (March 11) - his interpretation of the Gospels and stories about the life of St. fathers, on St. John of Damascus (Dec. 4) - his book - Heaven and a book about the eight parts of speech, on the day of St. Joseph of Volokolamsk (Sept. 9) - his spiritual charter or Charter, etc. – Makaryevsky Cheti-menaia, through such inclusion of books of sacred scripture and the works of the fathers, almost doubled in size, if not more. But Macarius was not satisfied with this either. He knew that there were ancient, pious and respected works and entire books by unknown authors, or at least not belonging to any one saint. to the writer, which therefore could not be timed in the Four Menaions to any specific day; I also knew that there were many worthy works and famous writers, but not canonized saints, who, all the less, had the right to take a place in the Cheti-Minea under certain numbers of months. What was there to do? Macarius did not hesitate to include such works in his Cheti-Minea, but came up with the idea of ​​placing them, for the most part, in the form of appendices to his monthly books, under the last day of one month or another. And for example, at the end of the December book I placed three ancient patericons, at the end of the February book - the book of Joseph the Hebrew and two articles about the apostasy of the Latins, at the end of the April book - a huge book by Nikon the Montenegrin, at the end of the June book - two more ancient patericons - Sinai and Egyptian and the book The Wanderer of the Russian abbot Daniel, at the end of July - the book of John, Exarch of the Bulgarian, the book of Pchelu, the book of the metropolitan's sermons Gregory Samvlak, and most of all at the end of the last book, the August book - the book of Cosmas Indicopleus, an interpretation of church things and an explanatory service, the chapters of Basil, the Greek king to his son, the letter of Photius the patriarch, the words of Cosmas the presbyter, various letters of Russian princes, metropolitans and bishops, and so on. Thus, the Cheti-Minea of ​​Macarius, growing more and more, finally turned into a whole library, in which the enlightened archpastor tried to collect and preserve for posterity all the book treasures of his time, all the monuments of literature and writing that then existed among us. Macarius devoted, according to his own testimony, twelve years of his life to this great work, when he was still a saint of Novgorod. He had various assistants and scribes, did not spare them either his silver or honors, and personally “he undertook many labors and feats from correcting foreign and ancient proverbs, translating them into Russian speech.” In 1541, next. shortly before his admission to the department of the Moscow metropolitanate, he had already deposited all twelve books of his Cheti menya as a contribution to the Novgorod St. Sophia Cathedral, in commemoration of his parents. But even now the saint did not yet recognize his work as completely finished, but continued to do it in Moscow for several years, although, perhaps, not with such constancy as before. He himself does not speak about this, but two new lists of his Cheti-minya speak indisputably, one of which he donated to the Moscow Assumption Cathedral in 1552, and the other, as they guess, he presented to Tsar Ivan Vasilyevich at the same time. Both lists, similar to each other, differ quite a bit from the Novgorod one: in addition to the fact that in them, in places, the articles are arranged in a different order and some articles from one month are transferred to others, in these lists there are many books and works that are not in the Novgorod one (such as: the Gospel of Luke with the interpretation of Theophylact, the Explanatory Apostle, the book of Methodius, Bishop of Patara, about things and autocracy, the book of Izmaragd, the book of Gregory Samvlak, the book of Joseph of Volokolamsk, the book - The Golden Chain, the book - Bee, etc.) and some new lives of Russian saints, compiled after the end of the Novgorod list (lives of: Alexander of Svir, Joseph of Volokolamsk, Paul of Obnor, Euphrosynus of Pskov, Alexander Nevsky, Metropolitan Jonah). It turns out that Macarius worked not only for twelve years, but for about twenty years, to compile his great Cheti-minyas. With full respect for the great work, however, we cannot help but say that Macarius did not fulfill everything that he attempted to fulfill and that, as it seemed to him, he supposedly fulfilled: he collected in his Cheti menaia many, very many, but by no means “all the holy books” that were then found in the Russian land. For example, let's look only at the books of St. in this collection. Russian writings and writings, as those closest to us. Of the biblical New Testament books, indeed, everything is included here: all four gospels with interpretations, all the epistles and acts of the apostles with interpretations, the apocalypse with interpretations. But the books of the Old Testament are not all: there are not a single Mosaic five (except for the fact that in the extensive life of Moses (St. 4) some chapters and passages from Exodus, Numbers and Deuteronomy are given, but not in the literal text, but with changes, abbreviations and omissions, at the discretion of the compiler of the life); There are only seven historical books following that - Joshua, Judges, Ruth, the first and second kingdoms, the first and second Maccabees, but the remaining twelve are not there; there are only four teaching books - Job, the Psalter (in threefold form: with the interpretation of Athanasius, with the interpretation of Brunon, with the interpretation of Theodoret), Ecclesiastes with the interpretation and the Wisdom of the son of Sirach, but the other three are not; There are all prophetic books - four major prophets: Isaiah with interpretations, Jeremiah, Ezekiel and Daniel, and twelve minor prophets. That is, in the Cheti-Minea of ​​Macarius, as many as twenty books of the Holy Scriptures are missing. scriptures. But it is impossible to say that these books were not found in Russian land at that time, when it is known that Gennady, Archbishop of Novgorod, collected the entire Slavic Bible into one composition, and copies of it from that time have been preserved to this day. From the Russian works in the Cheti-Mineah of Macarius one can count up to 35 lives of saints, up to 25 words of praise to them, although some of these words can also be called lives; the same number of legends about the retinues, about their torment, death, about the discovery and transfer of their relics, about the appearance of their miraculous icons, about the construction of churches in honor of them, etc.; and in addition, sometimes one, sometimes two and three, or even several verbal works of another kind - letters, epistles, words, monastic rules, travels, polemical books, belonging to too twenty different authors. But all this does not completely exhaust our ancient literature up to the half of the 16th century, even if we only mean our famous writers. Yes, professor. Theodosius of Pechersk contains only one message to Prince Izyaslav about the Latin faith, Cyril of Turov - only one word on the council of 318 fathers, Metropolitan Cyprian there are only three messages, Metropolitan Photius - only nine, Metropolitan Jonah - only three, Rev. Joseph of Volokolamsk - only two works, true, the most important and extensive - the Enlightener and the monastic rule - but there are not a single epistles, and of the numerous works of Maximus the Greek - only one word against the Latins. But the words of Serapion, Bishop of Vladimir, are not at all; messages and teachings of Moscow saints Peter, Alexy and Philip and Rev. Kirill Belozorsky - no; there are also no travels of Stefan the Novgorodian, hierodeacon Ignatius, clerk Alexander, hierodeacon Zosima; there are no charters, no messages from St. Nile of Sorsky, there are none of the words and messages of Metropolitan Daniel. However, we do not at all think of reproaching Macarius for not including in his ceti-menaions some works, both those mentioned to us and other Russian writers. He might not have known some of these works at all, he might not have found others, and he might not have included the works of his contemporaries—Metropolitan Daniel and Maxim the Greek, who was still alive at that time and was under penance, because he recognized it, for some reason or relationship, as inconvenient and untimely. We must also not forget that Macarius did not have in mind a scientific goal, but a purely moral one - to give the Orthodox for every day of the year such reading that would serve only, as he puts it, “for the great spiritual benefit” of readers and listeners. Therefore, when collecting the works of Russians and others, he did not at all set out to find, for example, their more ancient copies, or to select their best editions, or to collect all the works of any author, to separate genuine works from forged ones, reliable ones from doubtful, corrupted ones, and so on. Such work was beyond the strength of the collector, and he himself asks for forgiveness if “out of his foolishness” he sinned somewhere and allowed in his ceti-menaions in the middle of St. books, any “false and renounced word.” All his care was aimed at ensuring that his works were edifying and understandable to readers and listeners, and he naturally preferred those that seemed to him more edifying and could more arouse and maintain attention. As a result of this, he tried, as much as he could, to correct the syllable in places and replace foreign and outdated words and expressions in translated articles with new Russian ones, and when choosing, for example, the lives of Russian saints, he gave preference not to ancient and brief ones, but to the latest ones, distinguished by entertaining details, not paying attention to how reliable these details are, and written floridly and eloquently or, according to the concepts of the time, eloquently, However, science cannot be grateful to the great Cheti Menaion of Macarius. Many Russian works, especially lives, included here, were not preserved in more ancient copies; and all the works of Russian literature collected here in general represent a rich and precious aid for the study of these works, for the comparison and evaluation of their editions and various lists, more ancient and more recent, preserved in other monuments of our writing. By composing his Cheti-minya, Macarius already aroused some literary movement around him. He did not work alone, but also called other literate people to work, whom he kept with him. They delved into manuscripts, found the lives of saints and generally necessary articles, selected the best from them, rewrote them and arranged them according to the number of months - and these book studies lasted in Novgorod alone for twelve years. But Macarius also had another, more positive and significant influence on our literature, on its further development and enrichment with new works, although in only one kind. It was exclusively the literature of lives, which now, in the days of Macarius, appeared as many as we did not have either before or after him, in a similar short period. This direction and revival of our literature was determined by a number of circumstances of the time. In his Cheti-menaia, Macarius wanted to combine the lives of not only the saints of the ancient church, but also domestic and generally Slavic ones. Meanwhile, it was discovered that the lives of some of these saints had not yet been written at all, while others, if they had been written, were unsatisfactory. And here is the first circumstance that required the compilation of new lives of saints, or at least new editions of the lives. In 1537, when, by the will of the sovereign, the boyar’s son, Vasily Mikhailovich Tuchkov, who had been taught book wisdom from childhood, arrived in Novgorod to gather military men, Macarius begged him to write again and “spread the life and miracles” of Mikhail Klopsky and handed him the previous life of the saint, which he considered written “very simply” and incomplete. Tuchkov, indeed, disseminated this life and decorated it with the flowers of his bookish eloquence; but he spread it only by adding a florid and verbose preface at the beginning, at the end - the same afterword, and then a description of four new miracles, with a florid, although more brief, preface and afterword. But he did not expand or supplement the life itself; on the contrary, he further shortened the legends contained in it about the prophecies of the saint and his death, and partly distorted it with some changes and historical errors. That is why, perhaps, Macarius included in his Cheti Menaion not just one new life of Mikhail Klopsky, compiled by Tuchkov, but also the previous one, which Tuchkov used, but was unable to use 11. Soon Macarius had another similar opportunity. Two monks from Athos came to Novgorod. Conveying to the archpastor, at his request, about the situation of Orthodoxy and the Orthodox in those countries and about various oppressions from the Turks, the monks told, among other things, how a young Bulgarian named George had recently suffered torment. The story had such an effect on the saint that he immediately ordered the description of the life and exploits of the new martyr to the hieromonk of his home church, Elijah, probably the same one whom he sent (in 1534 and 1535) to establish Christianity between the Karelians and other Finnish tribes 12 . Elijah fulfilled the will of the ruler and wrote in 1539. the life of the Holy Great Martyr George of Bulgaria, solely on the basis of the oral history of two monks, who themselves knew about the martyr only by hearsay. Therefore, it is not surprising if this life, which was then included in the Makaryevsky Cheti-Minea, turns out to disagree in many ways with another, most reliable legend about the same George, which was written by an eyewitness of his martyrdom and his former confessor, the Sredets priest 13. When Macarius moved to Moscow and was busy adding to his Cheti-minyas, two more new lives were compiled, which he included in this collection of his - the lives of St. Alexander of Svirsky (1533) and teacher. Joseph of Volokolamsk (1515). The first was written in the twelfth year after the repose of the saint, next. in 1545, by “command” of the Novgorod Archbishop Theodosius. The author of the life was the tonsured disciple and immediate successor of Alexander at the monastery, Abbot Hilarion. He conveys only what he heard from Alexander himself, from his senior students who were with him from the beginning, and what he saw with his own eyes. It tells, in order, about the parents, birth and adolescence of the saint, about his secret removal from his parents’ house to the Valaam monastery, his tonsure there and various “obediences,” about the founding of his monastery, the gathering of monks and the building of churches in it; about his lifestyle, exploits and teachings to the brethren; about his death and sixteen miracles, of which the first five were performed by him during his lifetime, and the rest after his death. And all this is presented simply, clearly, without bookish floridity and pomposity, although it is unsatisfyingly skillful. Life of Rev. Alexander can be considered one of the most reliable and successful 14. With even greater justice, we must also repeat the life of St. Joseph of Volokolamsk, which was written thirty years after the death of the saint (next in 1546), also by his tonsure and disciple, Savva, Bishop of Krutitsy, by order and blessing of Metropolitan Macarius himself. This life, in addition to its truthfulness and without artificiality in style, is distinguished by its completeness, order and clarity in presentation, is especially noteworthy because, depicting the life of a man who took such a lively and extensive part in the affairs of our church and fatherland at the end of the 15th and the beginning of the 16th century, it provides important information for our church and civil history. And Macarius did not hesitate to include this life, it must be added, imbued with a deep sense of piety and edification, in his Cheti-menaia, despite the fact that Joseph was not yet canonized 15. Probably around the same time, on the instructions of Macarius, new editions of two previous lives were compiled: a short life of the Moscow saint Alexy and the life of Demetrius of Prilutsk, along with a word of praise to the monk: at least, both of these editions of the lives were included by Macarius in his Cheti-Minea and were not found before 16. Collecting the lives and lives of Russian saints for his Fathers, Macarius could not help but come across the thought that many of them, although revered by the Orthodox, have not yet been canonized or canonized by the church as glorified saints of God. And so in 1547, under the chairmanship of Macarius, a council was held, which determined to celebrate the twelve saints throughout Russia, and in nine places where they rest: a new circumstance that required the compilation of several more lives, since for the celebration in honor of the saints, according to the charter, in addition to services to them, their biographies or words of praise are necessary together, which are read, on the days of their memory, in churches and monasteries. The lives of some of the newly canonized saints, namely: John, Archbishop of Novgorod, Zosima and Savvaty of Solovetsky, Dionysius of Glushitsky, Mikhail of Klopsky, Paphnutius of Borovsky and Alexander of Sevres, already existed and must have been recognized as corresponding to their purpose; at least, they were left without alteration and, except for one, were included in the Cheti-menaion of Macarius 17. But the lives of other saints, although they also existed, seemed insufficient and have now undergone a new edition or only been supplemented. Finally, the lives of some more were compiled completely again 18. Among the lives that have now appeared in a new edition or with additions are the lives of St. Alexander Nevsky, Ave. Nikon, abbot of the Sergius Lavra, and Rev. Pavel Obnorsky. The author of the first life was probably a monk of the Vladimir Nativity Monastery, where the relics of St. Alexandra, Mikhail, because he is the same. Then he wrote the canon of St. prince, - he himself testifies that he began his work on behalf of Metropolitan Macarius, as a result of the resolution of the council. This essay was written in the form of a word of praise to the saint, and therefore it is florid and verbose, according to the rules of modern eloquence. The author did not add anything to the very content of the life and only repeated, partly verbatim, partly with rhetorical extensions, the ancient, chronicled life of the prince. And he only added, in addition to the preface and afterword, a description of the thirteen miracles of St. Alexandra. Life of Rev. Nikon, in the new edition, written by an unknown person, also appears in the form of a commendable and at the same time instructive word, especially judging by the beginning. When comparing this edition with the previous one, compiled by the Serb Pachomius, it is discovered that the new one added one piece of news about Nikon leaving the position of abbot for six whole years and about accepting it again, at the request of the brethren; one amendment was made, consisting in the fact that the last church, which was painted shortly before their death by our famous icon painters - Andrei Rublev and his companion Daniel, was not the Trinity in the Sergius Lavra, but the Spasskaya in the Andronikov Monastery; in some places speeches and conversations with the brethren and other persons were put into Nikon’s mouth, which were not in the previous edition, and the whole life in general is written out more drawn out, more floridly and verbosely. Finally, the life of St. Paul of Obnorsky, which appears in the list back in 1536, is now supplemented by a description of nineteen posthumous miracles of the elder. All three named lives, in their new form, were not only begun, but also completed before 1552: since they all ended up in the Makaryevsky Cheti-Minea 19. The Lives of St. Jonah, Metropolitan of Moscow, and Rev. have now been compiled again. Macarius of Kolyazinsky. The life or, more precisely, the “eulogy” of Saint Jonah was written in 1547 by the “command” of the sovereign himself and the “blessing” of Metropolitan Macarius, as the title says. After a magnificent and florid attack, clearly indicating that the word was written in Moscow and pronounced in the Assumption Cathedral on the feast of the saint, the unknown author briefly talks about the well-known prediction of Metropolitan Photius regarding Jonah, when the latter was still a simple monk in the Simon monastery, about Jonah’s elevation to the see of the Ryazan diocese and service there, about his election to the metropolitan the pulpit, the unexpected arrival of Metropolitan Isidore to us, his betrayal of Orthodoxy and the installation of Jonah as metropolitan; then in more detail - about the various miracles of Jonah performed by him, both before his death, which is described very briefly, and after it, and all this concludes with a prayer to the saint at his very shrine and repeated exclamations: “Rejoice” 20. Life of Rev. Macarius of Kolyazin (1483) written in the 64th year after his death, next. also in 1547, by some monk of the Kolyazin monastery. About the sources he used, he noted: “I have not seen with my own eyes that such things happen, but I have heard from many and reliable men who speak about the saint, telling of his corrections; With your own eyes you saw the saint himself, and it was not so much before many years; Follow and with your own eyes you have seen from the honest wound of your God-bearing father the many and varied healings that have taken place.” The story in the life is simple, unpretentious, without floridity, and briefly conveys from whom and where the saint was born, how he grew up, got married and three years later lost his wife; how he was later tonsured at the Klobukov Monastery and pursued asceticism; how he founded his monastery, gathered the brethren, received the priesthood, attracted with his “teaching gift” words even those living far from the monastery and many nobles, performed two miracles, and, finally, how and when he died. Following the life of St. Macarius, a short time later, the same author compiled another special story about the discovery of his relics, as he himself testifies in the preface to the story, and described in it, in addition to the discovery of the relics (in 1521), sixteen miracles of the monk that occurred in the subsequent time 21. Thus, the lives of all twelve saints, whom the council of 1547 decided to celebrate throughout the Russian Church, were already ready, seven had been compiled earlier, five had now appeared again or in a new form, and all of these lives were examined by the metropolitan himself, all were included by him in his Cheti-Minea and, without a doubt, then began to come into general use. As for the nine saints, whom the council of 1547 decided to celebrate only locally, the compilation or only revision of their lives, as well as their services, in all likelihood, were left to the local churches and monasteries themselves where the saints rested. At least none of these lives are included by the Metropolitan in his Cheti-Minea, trace. was not reviewed or approved by him, although two of them - the life of St. Arseny, Bishop of Tver, and the life of St. Maxim the Holy Fool, then, as one might guess, already existed 22. Two other lives, namely the saints of Ustyug - Procopius the Fool for Fool and John the Fool for Fool, were indeed compiled by local order by a local literate. In the life of the latter, the author says that he is the son of a former priest at the Ustyug Cathedral and then abbot of the Borisoglebsk Solvychegda monastery Dionysius and, with his blessing, based on his stories, he wrote the life of St. in 1554. John, whom the father knew personally, and expresses the idea that even earlier he wrote the life of St. Procopius, in whose name his father built a church in his monastery. Both lives are poorly composed and illiterate. But the first, that is, John's, is at least based on the words of a trustworthy witness; and the second is nothing more than a collection, without analysis and verification, of various legends about St. the holy fool of the 13th century, written and oral, circulated among the people for such a long time - fragmentary tales, sometimes contradictory with each other, with the addition of some more borrowings from other lives and stories 23. The lives of the five Murom saints were compiled in a similar way: the life of St. Prince Constantine and his children: Michael and Theodore and the life of St. Prince Peter and his wife Fevronya. The author of the first life outlined in it mainly local legends about the state of Murom and the establishment of Christianity in it by Prince Constantine in the 12th or 13th centuries - legends, of course, had a factual basis, but in detail they were inevitably damaged by “the continuation of centuries in the mouths of the people, and therefore contain various historical incongruities and contradictions; added some things from the chronicle with his own distortions and, finally, included a story about the discovery of the relics of the noble princes in 1553 24. And the compiler of the life of St. Prince Peter and Princess Fevronia, some “Mr. to the noble prince and his wife 25 We repeat: all these, so unsuccessfully compiled, lives of locally revered saints had only local significance and at one time were not considered by the highest church authorities, and were not given for general use in the church. When the council of 1547 ended, then, with his blessing and, no doubt, in the thoughts of Metropolitan Macarius, the young sovereign asked all the diocesan rulers to collect information about other saints, each in his own area, and present them to the new proposed council. This council, indeed, took place in 1549 under the chairmanship of the same Metropolitan Macarius. The saints presented the information they had collected about the saints, “canons, lives and miracles”, after considering which the council decided to celebrate fifteen more Russian saints, and in addition three Lithuanian saints. martyrs - Anthony, John and Eustathius, and two Serbian martyrs - Archbishop Arsenios and St. Martyr John of Sochava, who suffered in Belegrad 26. Among the lives presented to the council are some, namely: the archbishops of Novgorod - Euthymius and Jonah, Bishop Stepan of Perm, Prince Michael of Tver, the venerables - Abraham of Smolensk, Savva of Vysher, Gregory of Pelshem, three martyrs of Lithuania and St. Martyr John of Sochava turned out to be compiled in earlier times, and now they are accepted and all are included in the Makaryevsky Cheti-Minea 27. But the lives of other saints, now canonized, were written again, due to the circumstances we have outlined. This is, first of all, the well-known, extensive life of St. Euphrosyne of Pskov, compiled by Presbyter Vasily, a monk named Varlaam, perhaps the most verbose writer of his time, when verbosity was so valued, and one of the most gullible, unreasonable and illegible in composing his tales. He wrote the Life of Euphrosynus back in 1547, therefore before the council of 1540, and used, as he himself says, the previous story about the saint, according to guesses, from the end of the 15th or beginning of the 16th century. The author of this story was some kind of fanatical adherent of the pure alleluia, who attributed extreme importance to it, and therefore set out in the story, extremely drawn out and verbose, with the smallest details and circumstances, what happened in Pskov, with the lively participation of the Rev. Euphrosyne, disputes about the double or triple alleluia, as well as how he himself, that is, the author, first appeared in dream visions. Euphrosynus and Serapion, and then even the Most Rev. The Mother of God, who explained to him in detail the great mystery of the divine alleluia and commanded him, through an angel, to write Her words. This entire story was repeated almost entirely and, for the most part, verbatim in his life by St. Euphrosyne and Vasily, presenting only in order other news about the monk, scattered in the story in different places where it happened by chance. And on my own behalf I added only at the beginning a new introduction and a few news about the origin, tonsure and settlement of the Venerable. Euphrosyne on the Tolva River, and at the end a description of several later miracles of the monk, not described in the previous story. It is impossible to deny the historical fact that in Pskov, in the days of St. Euphrosyne, heated debate about alleluia; but it is impossible to accept some implausible details in the story about these disputes, set out in the life of St. Euphrosyne, and especially those “sleepy dreams” of the narrator, those absurd and undignified explanations about the special and three-fold alleluia that he puts into the mouth of the Most Holy One. Mother of God and which the Moscow Council of 1666 rightly called “false.” Unfortunately, these false dreams found faith in their time, and the hundred-domed cathedral itself referred in its chapter on alleluia to the life of St. Euphrosyne, and Metropolitan Macarius included this life in his Cheti-Minea 28. In the same way, he included there the lives of two more newly canonized saints - Vsevolod, Prince of Pskov, written by the same presbyter Vasily, and the life of St. Savva of Storozhevsky, compiled by the monk Marvell. Both lives are poor in content. In the first, a few pieces of news from the chronicles about Prince Vsevolod, whom the author, out of ignorance, dates back to the times of the Divonian Order, is somehow summarized, and then, on the basis of some “small scripture” and oral traditions, the story about the discovery and transfer of the saint’s relics in 1192 and about his many miracles that took place in later times, at the end of the 15th and the first half of the 16th centuries, is presented. And the life of Savva, compiled on the instructions of M. Macarius, as a result of the petition of the brethren of the Storozhevsky Monastery, also sets out a few information only about the monastic life of the monk, borrowed from the lives of the saint. Sergius of Radonezh and his disciple Nikon, and then spreads in the description of the numerous miracles of St. elder 29. The lives of some more newly canonized saints were written after 1552, as can be concluded with probability from the fact that they did not end up in the Makaryevsky Cheti-Minea. We mean - a) the life of St. Euthymius of Suzdal, with a description of the discovery of his relics in 1507 and fourteen of his posthumous miracles, from the pen of the monk of the Suzdal monastery of the Savior Gregory, whose life time, dating back to the 16th century, has not yet been determined with accuracy 30; b) life of St. Ephraim recomposed, extremely unsuccessful, compiled by an unknown person, who borrowed almost all the content from the life of St. Alexander of Svira, having made only minor changes and adaptations to his monk, and therefore inevitably fell into various contradictions and chronological inconsistencies 31; c) life of St. Niphon, Bishop of Novgorod, is the work of the famous presbyter Vasily, poor in content and overflowing with verbosity, dating back to 1558, when he was the holy monk Varlaam: here the legend about Niphon of the Kiev-Pechersk patericon, Cassian edition, is almost entirely repeated, with the addition of only a magnificent preface, several new news about the saint, unknown from where borrowed, and praise him 32; d) finally, the life of St. Nikita, Bishop of Novgorod, which appeared almost simultaneously in four editions. The first belongs to the monk Markell, who in 1555 was the abbot of the Khutyn monastery, two years later he retired from his abbesses to the Anthony Monastery and there he “created the life of Nikita, Bishop of Novgorod” shortly before the discovery of his relics: the author sets out in some detail the well-known legend of Polycarp or the Kiev-Pechersk patericon about the former recluse Nikita, about his temptations, about his election as bishop of Novgorod, about his miracles. during his life, about his death, and adds a short word of praise to him; but does not mention at all the discovery of the relics of the saint 33. The second edition is by the abbot of the Danilov monastery, Iasaph: he took up this work, but on the instructions of the Novgorod ruler Pimen, as a result of the discovery of the relics of St. Nikita in 1558, and after a very extensive and pompous attack, repeating Polikarpov’s legend about the saint, he described in detail the discovery of his relics and the miracles that followed 34. The third edition was written in that unique language and in that polemical direction, which are seen in the works of the famous polemicist of that time, the monk of the Otney Desert, Zinovy: the author was quite critical of Polycarp’s legend about Nikita and Joasapha talks about the discovery of his relics in much more detail, but only a few miracles are described, noting that most of them are described “in another way,” i.e.; Joasaph's work 35. The last, fourth edition is the work of the presbyter Vasily, already mentioned more than once, in the monastic life of Varlaam, who, when compiling it, diligently used the third edition of the life of St. Nikita, although he wrote, as he says, on behalf of Metropolitan Macarius himself 36. It is impossible here to remain silent about two more lives, inextricably linked with each other and compiled by the same person in the Ferapontov Belozersk monastery: these are the lives of St. Ferapont of Belozersk and Martinian. In some copies of the last life there is a story that after the council of 1547. The hegumen of Ferapontov took both lives of the named saints to Moscow and presented them to Metropolitan Macarius, who at the new council established the celebration of the memory of Ferapont and Martinian. Unfortunately, this story is not in the oldest copies of Martinian’s Life and, what is even more important, the names of both saints are not in the known list of saints canonized by the council of 1549 37 . Is it possible to assume that either the list is incomplete, or both saints were canonized not at this, but at one of the subsequent councils that took place under Macarius. The councils of 1547–1549, which established the celebration of so many Russian saints and caused the appearance of so many of their lives, ended; but Metropolitan Macarius’s love for the lives did not end, and he continued to instruct and bless the compilation of new lives, perhaps with the whole purpose of preparing materials for the canonization of some more domestic ascetics of piety. So, in 1553, on behalf of Macarius and the sovereign himself, the life of St. Daniil of Pereyaslavl as one of his students. The student wrote with all sincerity and simplicity, without rhetorical embellishment and those commonplaces that are so often found in many lives, and tells only about what he himself saw and heard either directly from his teacher, or from his other students, or generally from his contemporaries, since barely thirteen years had passed since the death of the saint (April 7, 1540). And the life turned out, in terms of presentation, as well as in terms of abundance and reliability of content, one of the best 38. Soon after 1560, the life of St. Gregory and Cassian of Avgen, or more precisely, the legend of the appearance of the relics and their miracles, by the abbot of the Daniel Monastery, Joasaph. He says that in 1560, but on the instructions of Metropolitan. Macarius, abbot of the Makhritsky monastery Varlaam collected information on the spot about the miracles of these saints and for the same purpose the Vologda bishop Joasaph came to the Avzhensky monastery. When the collected information was presented to the metropolitan, the council, on the basis of it, established the celebration of both new miracle workers and ordered the compilation of a legend about them (proof that even after the councils of 1547 and 1549, even under Macarius, some ascetics were canonized). This command of the council was fulfilled by Abbot Joasaph, using the information given to him about the new miracle workers. Following this, he was commissioned by the Tsar and Metropolitan Macarius to write the life of St. Stefan Makhritsky, former teacher Rev. Gregory and Cassian of Avgen. The reason for this was given, as the author says at the end of his life, by the same Makhritsa abbot Varlaam. He found in the storeroom of his monastery short, charate notes about Stephen by his contemporary, his great-grandfather, the holy monk Serapion, he recalled that he had heard from his lips about the monk with his own ears in the days of his youth, and, being himself a witness to the miracles that took place at the tomb of St. Stephen, wrote, as best he could, a legend about him and presented it to the tsar and metropolitan. They thought that “it would not be proper to leave the life and miracles” of such a great and holy man without writing, and they ordered his life to be written, “so that it could be read in memory of him.” Joasaph deliberately went to the Makhritsky monastery, asked abbot Varlaam and the brethren about the saint. Stefan, read the charatean notes about him by the priest Serapion, and compiled a fairly detailed description of both the life and posthumous miracles of St. old man 39. Working on collecting his Cheti Menya with the help of other people, who either found and rewrote various articles and lives of saints, or compiled new lives, Metropolitan Macarius in the same way worked on the continuation and addition of the Book of Degrees. At least, the list of Degree, written in his time and continued until his death, has been preserved - no further, a trace. continued in his own time, and in this list there are places that Macarius himself could not write about himself, and there are articles compiled with his blessing and then, and not after, included in the Degree Book 40. However, whatever Macarius’s participation in the continuation and addition of the Degree Book was - whether he himself wrote some articles in it, or entrusted the whole work to others, and he himself only supervised them and revised what had been done - only this participation served as the reason for the compilation of new lives, or new editions of the lives, which were then entered into the Degree Book. Thus, at the very beginning of the Degree Book, even before its table of contents, there is an extensive life of St. Blessed Princess Olga, which in one list is directly adopted by Macarius’s contemporary, the famous priest Sylvester and, in any case, was written in the days of Tsar Ivan Vasilyevich and Metropolitan. Macarius: for in one place the author prays to St. Olga and St. Vladimir and St. much Boris and Gleb, so that they preserve the power of their relatives, “the pious autocrat, the tsar and the great prince,” and in another he expresses the idea of ​​\u200b\u200bthe origin of Russian princes from the family of the Roman Caesar Augustus - an idea that, if not invented, was most repeated in the days of John IV 41. The author included in the composition of this life everything that can be found about St. Olga in our chronicles, in the laudatory words of Metropolitan Hilarion St. Vladimir, in praise of St. To Vladimir and Olga, the memory of Jacob and in two well-known prologue lives of her, and all this was stated in an extremely drawn out and verbose manner with all the rhetorical embellishments, added at the beginning a brief news about the visit and blessing of St. Apostle Andrew of the Russian land and about the first Russian princes Rurik, Oleg and Igor, and at the end - a detailed and florid tale about the transfer of the relics of St. Olga and an even more ornate and pompous word of praise for her. Both the life and the word, as can be seen from many turns of speech, were intended to be read before the people on the day of remembrance of St. Olga July 11, 42. Then, after the table of contents of the Book of Degrees, there follows another, much more extensive and equally drawn out and verbose life of St. Prince Vladimir, also appointed for reading on the day of his memory, July 15. In the preface, the author explains that although many stories about Equal-to-the-Apostles, oral and written, had previously been found, they were not united together, but existed separately, some in chronicles, others elsewhere, others in his short life, many in praises of him, and that now from all these stories one story has been collected and compiled “with the blessing and command of the Lord, the Most Reverend Metropolitan Macarius of All Rus'.” This story covers not just the life of Vladimir, but briefly our entire history, civil and church, from the beginning of Rus' to his death, and is divided into 72 chapters. Beginning with a note about Vladimir's affinity with the Roman Caesar Augustus, she talks about Rurik and our subsequent princes, about the conversion of Rus' to Christianity under Patriarch Photius, about the baptism of the Bulgarians, the invention of Russian literacy and the translation of sacred books into the Slavic language by Cyril and Methodius; then, moving on to Vladimir himself, he sets out in detail the circumstances of his conversion to Christianity and the baptism of the entire Russian land, speaks of our first metropolitans, bishops, dioceses, the building of churches, the establishment of schools, the various acts of the prince, military and civil, his death, and ends with praise to him and his pious relatives. Here, by the way, the author, having mentioned St. Olga, notes: “there is quite a special legend about her,” meaning, probably, her life, placed at the beginning of the Degree Book; and then, mentioning St. much Boris and Gleb, it is expressed: “about them in the ancient stories a fair amount of copy-pasting was expounded, and from them something partly collected here is offered (i.e., offered)” 43 ... And indeed, immediately after the story about St. Vladimir and, as it were, its continuation is proposed in the Degree Book, under the title: Chapter 73, the story of St. much Boris and Gleb, compiled, as one might guess from the words given, either by the same author or, at least, in his time. Here the author exclusively used ancient well-known stories about St. martyrs of Jacob and St. Nestor and, for the most part, copied word for word, first from one, then from the other, especially from the first, the news as about the suffering of St. brothers, and about their miracles and about the transfer of their relics. It is impossible not to notice that the lives of St. Vladimir and St. Boris and Gleb are placed in the Book of Degrees, not as inserted articles, which can be excluded, but constitute almost its entire “first degree and first facet,” the most extensive of all its departments, and therefore supplanted and replaced the previous content of this department or degree, perhaps as meager as we see in its subsequent degrees and facets. From other lives placed in the Degree Book, as compiled under Metropolitan. Macarius, we can point to the lives of: two princes - Alexander Nevsky and Vsevolod of Pskov, two Moscow saints - Alexy and Jonah, and one saint - Daniel of Pereyaslavl. In the laudatory speech of St. Alexander Nevsky, which was written after the council of 1547 on behalf of M. Macarius, and which, setting out a few features of the life of St. prince according to an ancient legend, describes his miracles in detail, the author expressed himself in one place: “about them (i.e., about the newly glorified Russian saints) we will say later,” or, as in another list, “about them afterward we will say in the Degree Book” 44. From this expression we can conclude that the author was one of the active participants in the compilation of the Book of Degrees in the days of Macarius, and it was precisely in it that he placed in it legends about Russian saints or their lives. Turning, in particular, to the life of St. Alexander Nevsky, and comparing this life with the aforementioned laudable word, we find that the life, repeating briefly what was said about the actions of the prince in the word, adds some new features that were not mentioned there, and in general depicts the life and actions of the prince much more thoroughly, summarizing the news of the chronicles. and about his miracles he speaks only about two, and when describing the last one, which took place already in 1541, he makes the remark: “these various miracles were quite written in his solemn (i.e., praiseworthy) words, in this story the others are abbreviated for the sake of deeds.” Thus, it turns out that the word and the life serve as complements to one another, that the life was written after the word, that is, after 1547, and if not by the same author, then by his contemporary: for it is already in the list of the Degree Book, written at that time 45. We notice a similar relationship between the life of St. Prince Vsevolod of Pskov, which was compiled by Presbyter Vasily after the council of 1549 and included in the Makaryevsky Cheti-Minea, and the life of the same prince, placed in Stepenaya: the first, briefly describing the life of the prince, sets out in detail his numerous miracles, the latter, on the contrary, depicts the life of the prince in much more detail, and of the miracles mentions only one and ends like this: “Who can tell or write down his many innumerable miracles? Elika netsy tried to gain some of it and betray it to the scriptures, and this will be found in another book, in his life.” It is remarkable that, as the author of the first life of St. Prince Vsevolod confessed in the preface: “but from his youth I have not learned his life and have not found it anywhere,” and the author of the second life also repeats with slight changes in speech, clearly indicating that he already had the first life at hand 46. The Life of the Moscow Saint Alexy, placed in the Degree Book, represents the most extensive edition of this life and, as it itself testifies, was written “with the blessing of His Grace Macarius, Metropolitan of All Rus', in the summer of the pious powers of the autocrat ... Ivan Vasilyevich ... and under his noble son Tsarevich Ivan,” therefore not before 1554, when The prince was born on 47. This life replaced in the Degree Book another life of St. Alexia, probably more concise, but undoubtedly included in it before: since Vasily Tuchkov referred to him back in 1537 in his story about Mikhail Kloposky 48 . The life of another Moscow saint, Jonah, placed in the same book, was written after 1547, when the famous word of praise for Jonah appeared: because it repeats, with the exception of the preface, the entire content of this word in order, sometimes verbatim, but generally more drawn out and floridly, it repeats all the stories about miracles, with the addition of new ones. It was written even after 1555, when the miraculous icon of St. Nicholas of Velikoretsk was brought to Moscow from Vyatka; because, starting the story about new miracles, he mentions this event. It was written, however, during the life of Macarius; because in the final prayer to Saint Jonah, by the way, he begs him: “And our Eminence, Archbishop Macarius, Metropolitan of All Russia, who rules over your throne, correct your life in the world... hasten to him” 49. Finally, the legend of Daniel of Pereyaslavl, found in Stepennaya, is nothing more than a reduction of the extensive life of the same saint, which, by the will of the Tsar and Metropolitan, was written in 1553 - a reduction made no earlier than 1555: because it mentions at the end the installation of an archbishop in Kazan, which took place in that year 50. Thus, most of the lives listed under Macarius in the Degree Book, if not all, appeared after the councils of 1547–1549 and after he had completely completed his great Chet-minaia. So far we have indicated a number of lives that were compiled under the greater or lesser influence of Metropolitan Macarius, sometimes at his call and instructions, sometimes with his blessing, sometimes at the request of circumstances, mainly depending on him. But at the same time, other, albeit few, lives were written or supplemented by us, apparently completely independently of the influence of Macarius, but only according to the strength of the dominant trend in our literature and the dominant passion for compiling lives, which, however, was excited and supported by the same saint. So, although in 1546, with the blessing of Macarius, the life of St. Joseph of Volokolamsk by Bishop Savva, soon after that two more lives of the same saint were compiled: one short, in the form of a funeral oration, by Joseph’s nephew the monk Dosifei; another extensive one - unknown, but closely knowing Rev. Joseph. The first conveys interesting news about Joseph's parents and his childhood, although it is not accurate; in the latter we find new information about Joseph, which neither Sava nor Dositheus has, and some important news for the history of our church in general 51. Likewise, although after the council of 1547 the life and miracles of St. Alexander Nevsky on behalf of Macarius, after a while the Pskov presbyter Vasily compiled a new life of this prince without miracles, extremely unsuccessful, distorting here the ancient well-known story about him with his verbosity and especially with his borrowings from the Pachomius tale about Prince Mikhail of Chernigov, then from the Antonian life of Prince Theodore of Yaroslavl, not at all relating to St. Alexander 52 (2). In 1555, the same presbyter Vasily, at the request of the brethren of the Krypetsky monastery, described the life of St. Savva of Krypetsky, as well as the discovery of his relics, which took place in the previous year, and many of his miracles, based on the stories of eyewitnesses 53. Around the same time, or a little earlier, the abbot of the Intercession Chukhdoma Monastery Protasius (mentioned in one charter of 1551), being himself a witness to the miracles performed from the relics of St. Abraham of Chukhloma, compiled the life of this saint, using some “decrepit and tattered” notes about him that were found in the monastery. In 1548, the life of the Solovetsky miracle workers was supplemented, under Abbot Philip, with a description of a number of new miracles performed by them, and ten years later (in 1558) the Pachomius life of St. Sergius of Radonezh with a description of his new miracles. With such a general mood towards the lives of saints, with many private biographies of saints of God appearing, there were attempts of a more general nature. Nephew of Rev. Joseph of Volokolamsk, who wrote his funeral eulogy, the monk Dositheos, around the half of the 16th century, compiled an experience of the patericon, as he himself calls his work, in which he combined stories, stories, sayings and conversations of Paphnutius of Borovsk, Joseph of Volokolamsk and their students, or in general what he heard from them and saw in their monasteries. And the monk of the Suzdal Spaso-Euthimiev Monastery Gregory wrote a word of praise “in memory of all the holy Russian new wonderworkers,” an attempt apparently caused by the councils of 1547–1549 54 . The literary movement and direction, excited by Metropolitan Macarius, continued after his death until the very end of the 16th century. Our main, favorite, almost exclusive type of writing remained the lives of saints, together with words of praise to them. To the works of Macarius, and specifically to his teaching messages, the “Review of Russian Spiritual Literature” (§ 132) also includes - 1) The Acts of the Council against Bakshin, which Macarius allegedly wrote even with his own hand, and as evidence points out that the inventory of the then royal archive mentions “authentic cathedral deeds, in sheets, by the metropolitan’s hand, on Matthew Bashkin... and others” (Act. Exp. 1, p. 349). But the expression: “gave by the metropolitan’s hand” means only: “deeds signed by the metropolitan,” or: “deeds signed, sealed by the hand of the metropolitan,” and not deeds written and composed by the metropolitan himself. And it’s enough to look at the content of these cases (Reader. M. Istor. Obsch. 1847, III, department 11) to understand that this is not the metropolitan’s work. The same “Review” refers to the edifying writings of Macarius - 2) Teaching on prayer and refers to the Description. handwritten Blush. Muz., p. 626. But, according to the reference to the manuscript itself (XVII-XVIII centuries), in which this very brief teaching, or rather excerpt, is placed, it turns out that it was copied entirely and verbatim from the 16th chapter of Stoglav (pp. 105–107, according to ed. Kazan.), with which the name of Macarius was usually later connected. Letters from Macarius, Novgorod, Archbishop: a) to Votskaya Pyatina on the eradication of pagan tremonies (Additional Act. Ist. I, No. 28) b) charter - to the Dukhovsky Monastery on community life (Ant. Ist. I, No. 292). Letters of Metropolitan Macarius: a) on the performance of prayers on the occasion of famine (Additional Act. Ist. I, No. 221); b) with the resolution of two cases - about a priest who served the liturgy without an epitrachelion, and another who did not finish the liturgy (Act. Exp. I, No. 253). Letters of Macarius containing conciliar definitions: a) district - after the council of 1517 on the establishment of the celebration of new Russian saints (Act. Exp. I, No. 213), b) two mandates after the Council of the Hundreds of Hundreds (our Historical VI. note. 292) and c) statutory with a resolution of the same council (Temporary Moscow. Ist. General. XIV, department 3); d) conciliar - about the guilt of Abbot Artemy and his imprisonment in the Solovetsky Monastery (Act. Exp. I, No. 239). Ancient Ross. Bible XIV, 227; Additional Act. East. I, no. 40. Nick. Years. VII, 67–68. 73–74. Nick. Years, VII 108; Act. East. 1, no. 159. Nick. Years. VII, 130: Act. East. 1, no. 160. II. Collection Russian Years. VI, 308–309. Additional Act. East. I, p. 31. And the modern chronicle, depicting the entry of Macarius into the Novgorod see, testifies that when “introducing him into the church of St. Sophia - the Wisdom of God,” then he, “enlightened by the power of God, began to talk to the people with many stories, and kept wondering, as if God had given him wisdom in the divine scripture, proto-all understanding (P. Collected R. Let. IV, 296). See – 1) Great. Minaia-chetii m. Makaria. ed. Archaeogr. Commiss., Sept. 1–13, preface by the publishers and then Chronicle. or the contributions of Macarius himself; 2) Table of contents Chetiy-Mineya m. Makaria, Reading. M. East. General 1847, IV, dept. IV, 1–78; 3) our notes about Novgorod. Makarievsky Chetiy-menaiah, Legov. Russian literary and ancient, ed. Tikhonrav. 1859, book. I, dept. III, 68–73 Both are placed under the 11th day of January, first the previous one (according to the Dormition list, p. 917), then compiled by Tuchkov (p. 941). The latter was published in Memory, ancient. Russian Liter. IV, 36–52. The author himself (ibid. 50–51) and the chronicler (II. Collection of R. Let. VI, 301) talk about the compilation of this life. Description Blush. Music pp. 526–527, Demolition, our East. Russian church VI, 331. The last legend was published in the chronicle. classes Archaeogr. Communications, Issue II. And the life compiled by Elijah is placed in Makar. Four-minute on the 26th May; is also located in Sborn. our Bible: No. 7, l. 65. It is worthy of note how Elijah expresses himself about the archbishop. Macarius, having decided to describe, at his command, the torment of St. much George; “I hope for St. Martyr George's prayers and the martyr-lover Saint Macarius, who was also perfect in many other virtues and came to the world at the age of fulfillment of Christ. He does quite a lot of work day and night, like bringing sweets to a bee from everywhere, looking for the saints of life... Many of the saints were consigned to oblivion... the saint covers them in secret, but entrusts them to the vigil of virtue.” Placed in Makar. Four-minute on the 30th August {according to Assumption, list, p. 2267). There is also in Sborn. our library No. 2, l. 224 vol. – 296. The author speaks about himself and the writing of this life in the afterword, where, among other things, he makes the remark: “the life of this life was copied from the living Trinity in the monastery of the monk. Father Alexander..., in the summer of 7053, in the second ten years after the repose of St. Father Alexander..., by order of Mr. Theodosius, Archbishop of the Great Novgorod and Pskov" (fol. 293). This Life was published (St. Petersburg, 1830), but with considerable changes in style and additions. Placed in Makar. Four-minute under the 9th Sep. (p. 453, according to the edition of Archeogr. Commiss.), and published in a special book by Nevostruev, Moscow. 1865. Both are placed in February. book Makar. Cheti-min, the first on the 12th (assumption, list p. 824), and the last on the 11th. (p. 214). Lives: St. John, Archbishop Novgorod - on the 7th day of September; Zosima Solovetsky - at 17:00 April; Dionysin of Glushitsky - at 1 o'clock in June; Mikhail Klopsky - at 11 a.m. January; Paphnutia borovsky - at 1 o'clock in May; Alexander of Sevres at 30 o'clock August. The only thing not included, it is unknown why, is one life of Savvaty of Solovetsky, which already existed in two editions: Spiridonova and Filiologova. It is certain that the councils that discussed the canonization of saints were presented with ready-made lives of them, or at least some information about them, and that, on the basis of these data, the canonization itself took place (Stoglav., ch. 4, pp. 43–45, Kazan. 1862). But since not all of these lives and information turned out to be satisfactory, then, after the canonization of the saints, some lives were only ordered to be redone, while others were to be compiled again. About Moscow. cathedrals of 1547–1549 - our East. R. Church, VI, 215–218. The first was visited at 11 pm in November, the second at 5 pm in November, the third at 10 pm in January. The list of the second life is also in the Collection, our Bible. No. 42, l. 316. And the list of the third is in the Collection. our library No. 64, l. 25. About Michael, as the author of the service of St. Alexander Nevsky - Description. Blush. Music 593. Posted with Makar. Four-min. at 31 March. There is also in Collection, our Bible. No. 3, 260. Both the life and the story are placed in Makar. Four-minute at 17:00 March. The Life is in the Collection, our Bible. No. 3, l. 240; and the story in Sborn, our Bible. No. 4, l. 102. Here, by the way, the author says: “I am wretched, it is not enough before this to write about his birth and upbringing and about his equal-angelic life; Much has been invented, so much of our love has been written. Now I have asked my unworthy right hand to reveal little about the manifestation of his relics, how and in what way, by what means and at what times were they found”…. Klyuchevsk. Old Russian Lives, pp. 181. 246. Description Blush. Music page 518. Print in Memorial old, Russian, lit. 1, 229–239. Available in Sborn, our Bible. No. 39, l. 191. Printed. in Memorial old, Russian liter. 1, 29–48, The name of the author - the opinion of Hierasmus - is named in the list of this life, placed in the Collection of Moscow. spirit. acad. XVI century, No. 224, l. 215–230. Recently, in one of the editions of the life of St. Metropolitan Jonah, compiled under Metropolitan. Macarius, was found, along with a story about the councils of 1547–1549, and a general list of the retinues for whom these councils established church celebrations, and printed by Mr. Klyuchevsky (Ancient Russian Zhit, 225. 462). And just as the names of the saints canonized by the council of 1547 are known from an official document, the names of other saints, who were established to be celebrated by the council of 1549, are easily determined on the basis of the mentioned list. Lives of: Euthymius of Novgorod at 11 o'clock in March, Jonah of Novgorod at 5 o'clock in November, Stephen of Perm at 26 o'clock in April, Michael of Tver at 22 o'clock in November, Abraham of Smolensk at 21 o'clock in August, Savva of Vyshersky at 1 o'clock in October, Gregory of Pelshem at 30 o'clock in September, three Lithuanian martyrs at 11 o'clock in April, John of Sochava at 2 o'clock June. On the 15th May. This life was published in Pomyatn, old. Russian Liter. IV, 67. The life of Vsevolod of Pskov is placed in Makar. Four-minute at 11 o'clock in February, and Savva Storozhevsky at 3 o'clock in December. See also Description. Blush. Muz., p. 602; Description handwritten Tsarskogo p. 68. Klyuchevsk. Old Russian lives. pp. 283–284. Print. in Memorial old, Russian liter. IV, 1. At the end of the life, the author confirms that the celebration in honor of St. Nifont was installed precisely under Metropolitan. Makariye (pp. 8–9). About the author – II. Collection R. Let. III, 157–158; Nick. Years. VII, 232. List of lives in honor. the words are in Collection. our library No. 14, l. 105–173. Both the life and the praises. the words begin with the same words: “in eternal memory there will be a righteous man”... and in both the author admits that he could not find anything about the parents and place of birth of the saint Available in Sborn. our library .V 64, l. 1. The author’s name is mentioned in the very title of the life. Available in Rumyants. Music No. 154 (Description of this Muses, pp. 205–206) and in Collection. our library No. 14, l. 173 Description Rukop. Tsarsk page 61. Klyuchev. Old Russian live 272–273. Demolished. 462. Description handwritten gr. Tolstoy, p. 453. It must be remembered that Daniil of Pereyaslavl was the successor from the font of Tsar Ivan Vasilyevich IV and that the Chairmanship of this saint. The elder was then credited with our successes in the capture of Kazan (Step. Book II, 207. 233–235). Klyuchev. Old Russian zhit., 279. List of the life of St. Stefan Makhritsky is also in the Collection. our library No. 51, l. 184. The author, by the way, says: “I, the humble one, wrote about the appearance of relics and about the miracles of St. Gregory and Cassian, like Avnes, former students of St. Stephen, you happen to write about the life of St. Stephen, and about his miracles, and not as if he was full of wisdom and art... but commanded from the one who adorns the throne of the mother to the churches of the Most Pure Mother of God of the Russian Metropolis, the most holy, I say, lord metropolitan Macarius" (- l. 187). It is on this list that the Degree Book was published or printed. Information about him is in the preface to the publication (VII-VIII). The last event mentioned in this list dates back to 1563 (– II. 244), i.e., in the year of the death of Metropolitan. Macaria, which is not mentioned in the list. Macarius himself could not, for example, express himself like this: “and (after the expulsion of Mithra Joasaph) the throne of the Russian metropolis became a wondrous successor in the saints Macarius, Archbishop of the great Novagrad and Pskov” (–11.244). Articles written with the blessing of Macarius – 1, 76. 478, etc. Step. Book 1, 43. 52. In one manuscript this life is entitled: “The Life of the Grand Duchess Olga, copied by the wise man Presbyter Sylvester of the reigning city of Moscow.” (Pogodin. Iveled, notes and lectures, IV, 40). Step. book 1, 5. 35. 41. 44. 54. Step. book 1, 76. 180. 181. The first expression is in the list of the life of St. Alexander, commemorated in the Makaryevskaya Cheti-menaion at 23 November, and the last expression is in the list of the same life, located in the library of St. Petersburg. Spiritual Academy, No. 273. Memorable, old. Russian liter. IV, 48. Tuchkov expresses himself: “as in the life of the wonderworker St. Alexis in Stepenna they say...”. Step. book II, 69. 93. 97. Both lives were published by G. Nevostruev, Moscow. 1865 Rukop. Tsarskago No. 318. (Description p. 414). Klyuchev. Ancient Russian live 251. 258. About the discovery of the relics of St. Savva is also in the Collection of our Bible. No. 66, l. 233. Here the author says about himself, among other things, the following: “and he forced me (the brethren) to betray the scriptures ... and called upon them for help. Father Sava's prayers, and I dared to write his life and miracles, and I heard many corrections about him from false witnesses, and I wrote the many-sinful presbyter Vasily the life of St. father, Eliko Mogokh, and the canon to the glory of Christ our God and to the praise of St. to the wonderworker Savva" (fol. 237 vol.). Klyuchevsk. Ancient Russian, Lives, 247, 270. 276. 285. 294. 295. You might be interested in: