Bachelors of the St. Petersburg Theological Academy Hieromonk Seraphim (Azbukin) (1822-1854) and Hieromonk Martyriy (Gorbachevich) (1831)

Contents I. Hieromonk Seraphim (Azbukin) II. Hieromonk Martyriy (Gorbachevich) I. Hieromonk Seraphim (Azbukin) SERAPHIM (Azbukin) died at the age of 32½, and his short pedagogical and professorial day, having taken up the horizon of Almae Matris within the walls of the Trinity-Sergius Lavra, quickly went towards evening in St. Petersburg and burned out in the sky of the St. Petersburg Academy with a sad sunset. Called Peter in the world, he was the son of the deacon of the Church of the Epiphany in the village of Krasny, Tula province, Krapivenskaya district (county), Ivan Semenov Azbukin, and was born on January 9, 1791 1 . According to the certificate, when sent to the Moscow Academy, from 1802, Pyotr Azbukin studied at the Tula Theological Seminary in Russian and Latin calligraphy, Russian and Latin grammar, syntax, arithmetic, geography, general history, poetry, rhetoric, philosophy, philosophical, natural and Russian history, Paschal, listened to theology, interpretation of the Sacred Scriptures, church history, the book Helmsman and “On the offices of church elders”, studied pastoral theology, Greek and French with excellent success. This favorably promoted the zealous young man, and - immediately after completing the seminary course - Pyotr Azbukin was appointed on October 12, 1814 by His Eminence Ambrose (Protasov, July 1, 1831, Archbishop of Tver) to his native Seminary as a teacher of the lower grammatical class in place of M. A. Sakharov (after Archim. Moses), sent in September of this year to the first year of the Moscow Academy. During the transformation of schools, he was left in the district school as a teacher of the lower department, and by the resolution of Bishop of Tula and Belevsky Simeon (Krylov-Platonov, May 27, 1824, Archbishop of Yaroslavl) he was transferred as a teacher of the highest class of the Tula district school and from June 8th served as an inspector there. The service of the young teacher was so commendable that - at the request of the Moscow Academy of June 21, 1816 to send students there for the second academic course (1816-1820) - the local seminary board, without hesitation, sent (among 6 people) Peter Azbukin, in agreement with the academic rector Filaret (Amphitheater, December 21 1857 Metropolitan of Kyiv), who inspected the Tula religious educational institution in July 1816. At the same time, P. Azbukin was recommended by the Seminary that he completed all school positions very regularly and had excellent and honest behavior. At the Moscow Academy, Pyotr Azbukin stood out favorably for his success and good behavior. So, inspector Fr. Plato (Berezin) noted that by the first half of the 4th academic year (1819–1820) he proved himself zealous in his position, constantly honest and trustworthy in his behavior, and for the second half he was certified in his position as zealous, firm and constant in character, and honest in his behavior 2. He listened to the highest course in theological, philosophical, general and ecclesiastical literature, general and ecclesiastical history, and studied the Hebrew and Greek languages, always excelling. For example, before the Christmas holidays of 1819, students of the second academic year were examined in the Holy Scriptures. Scripture, theology, church literature, church history, the languages ​​of Hebrew, Greek, German and French, and then Peter Azbukin was ranked in the first category. The final exams of this course were carried out with the participation of auditor Filaret (Drozdov), Archbishop. Tverskoy, and here on June 21, 1820 in the presence of Metropolitan. Moscow Seraphim (Glagolevsky) at the oral test - in the class of theological sciences, “student Azbukin distinguished himself” 3, who, after open tests on June 24, 25 and 26, was placed first on the graduation list, and in other subjects he was awarded the highest score in the then system 1 4. According to the fully verified abilities of this pupil, the academic board submitted to the Commission of Theological Schools on July 7 that “the position of Bachelor of Theological Sciences was entrusted to the student Peter Azbukin,” who was again to be replaced by priest. Moses, intended to be the rector of the Tula Seminary - and to a request from the Commission, Filaret answered on July 25 that about this whole matter “there was a diligent consultation” and “it seems that everything was decided in accordance with the benefit of the place and the dignity of persons” 5. Approval followed on August 18, and in September 1820, when the degrees of the 2nd academic course were announced, which took place in a meeting with the Metropolitan. Seraphim and all the honorary members of the academic conference, Pyotr Ivanovich Azbukin was already proclaimed a bachelor and then, according to custom, received 100 rubles for the establishment. Instead of Fr. Moses he took the chair of professor of moral theology, and from Fr. Plato (Berezina) also received hermeneutics and on September 21, 1820, by resolution of the Metropolitan. Seraphim was assigned to the first librarian vacancy. At the same time, the new bachelor declared his desire to become a monk and, with permission from the Synod by decree of October 27, 1820, was tonsured on November 21, the day of the Entry of the Most Rev. Theotokos and was named Seraphim, on December 25 he was promoted to hierodeacon in the Church of St. Alexis, in the Pudov Monastery, and on January 1, 1826, in the same church, the Metropolitan of Moscow ordained a hieromonk by his same name, and after the usual order received the master's cross from the Spirit Commission. Schools (according to its approval on December 20, 1820). In all respects, further service relations went successfully: (January 25 – ) March 17, 1821 Fr. Seraphim was made a member of the external academic board; On October 12, 1821, he was presented as cathedral hieromonk of the 6th Stavropegial Donskoy Monastery and promoted to this rank by decree of the Holy Synod on January 19, 1822; On June 15, 1822, he was appointed a full member of the academic conference. Soon, however, he had to leave his native Academy and move to St. Petersburg. Here Grigory (Postnikov), appointed (on May 7, 1822 by decree of April 23) as the vicar of the metropolis, the Bishop of Riga, was retained in the rector position of the Academy “pending consideration, in accordance with how Vicar Bishop Filaret (Drozdov) was the Rector,” but the Commission Spirit. On May 22, 1822, the school “ordered the Academic Board to make the appropriate order to whom and on what basis to entrust the department of the Theological Class, and to inform her about the subsequent events.” On August 1, 1822, Bishop Gregory “proposed to the Academic Board that since, due to his present position, he cannot have time to teach lessons in the Theological Science class with his previous activities; then he cedes half of his professor’s salary so that, as an allowance for him and other workers in this class, a new Bachelor would be applied for for the Theological class, to whom the ceded half of the salary would be converted into salary” [and precisely one thousand rubles in banknotes] 7 . At the same time, this was reported to the Commission, which on August 17, 1822 “decided to transfer Master Hieromonk Seraphim, Bachelor of the same sciences, from the Moscow Academy,” and on the 18th decided to give him a one-time full bachelor’s salary “for zealous and active correction of his position.” There is every reason to think that this movement took place due to the active participation of the Metropolitan. Seraphim, who occupied the department of St. Petersburg on June 29, 1821. In the certificate issued on September 12, 1822, Fr. Seraphim, by the hand of the Moscow rector Archimandrite Kirill (Bogoslovsky-Platonov, Bishop of Podolsky on March 28, 1841), recommended that he correct all positions “with excellent zeal and activity, to the true benefit of the students, and the consolation of the authorities.” In St. Petersburg from January 29, 1823. Seraphim was listed as a cathedral hieromonk of the Alexander Nevsky Lavra; September 1, 1823 Metropolitan. Seraphim approved him as a librarian (with a salary of 500 rubles) by election on August 23 (instead of Archimandrite Ignatius, who left the Academy as a bachelor); On August 17, 1823, the Commission of Theological Schools presented the Holy Synod for archimandriteship with or without a vacancy, and on September 5, he was appointed rector of the third-class Tver diocese of the Staritsky Assumption Monastery, with the rank of archimandrite, to which he was elevated on September 29 in the Trinity Cathedral of St. Sergius Hermitage by Bishop Gregory of Riga, who ruled it 8, and on October 23, 1823, the Holy Synod approved the proposal of September 28 of the academic conference to determine Fr. Seraphim with the right to be present on the external academic board. As we see, in St. Petersburg everything turned out extremely favorably for Fr. Seraphim, but there turned out to be a mortal enemy in his own body, which prematurely snuffed out the blossoming life of this academic worker. It seems that he was sick by nature, because in the reports of the academic doctor S. Vitovsky for the four-year period of his Moscow student life, he was listed as sick for 12 whole months 9, and this could only be for real reasons, judging by the entire student behavior of Pyotr Azbukin. In any case, in 1824 he suffered a serious and long-term illness in St. Petersburg, which is directly reported in documents and there is indirect evidence in the form of two accounts, that 1) according to the prescriptions of the academic physician, staff physician Alexander Petrov, Jouvenel in 35 issues for April 19, 23, 24, 25, 27 and 29, 2, 3, May 5, 8, 11, 14, 15, 17, 19, 22, 23, 24 and 27, June 3, 5, 6 and 7 from Reicher's pharmacy for Fr. Seraphim of medicines for 106 rubles. 40 kopecks (in banknotes), and four bottles of “ladikalon” (2 rubles each) for 8 rubles, 4 jugs of “zell water” (1 ruble each, 25 kopecks) for 5 rubles, for a total of 119 rubles. 40 kopecks: 2) 9 editions of Jouvenel’s recipes for April 12, 18, 20 and 31 and June 7, and also camphor wood oil for 19 rubles. 80 k., “ladikalon” 4 bottles. (2 rubles each) for 8 rubles, 4 jugs of “Seel water” (1 rubles each) for 4 rubles, and in total taken from Gollinger’s pharmacy for 31 rubles. 80 k., from both together - for 151 rubles. 20 kopecks The very significant amount of pharmacy expenses speaks of the depressing seriousness of the disease, which took Fr. to the grave. Seraphim, to the chagrin of his superiors and colleagues 10: after confession and communion of St. Tain died on June 9, 1824 and was buried on the 11th. Observing the then customs of this kind 11 or for some other reason, neighbors and acquaintances remembered the deceased bachelor with such a magnificent funeral feast 12 that after deducting these expenses and other duties 13 - in total, only 1 ruble remained from his money. 54 k. copper, which, along with all other meager property, “according to the letter of faith” of Deacon Ivan Semenov Azbukin received on December 26, 1824, his grandson and nephew Fr. Serafima, a student of the lower department of the St. Petersburg Academy Lavr Prokhorov Sokolov, who graduated as the 15th master's candidate in the VII academic course (1823–1827) 14 Short-term professorship of Fr. Seraphim was devoted to various subjects, for - after general and moral theology and hermeneutics at the Moscow Academy - he was a “bachelor in reading the Holy Scriptures of the New Testament” at the St. Petersburg Academy. This did not give him the opportunity to concentrate and go deeper in his preparatory work and, accordingly, was reflected in the structure of his lectures. We have from him a “Summary of subjects taught in the reading class of Holy Scripture during the first six months of 1822” (without signature and date) - for the Gospels of Luke and John, the book of Acts and all conciliar epistles - and a handwritten and signed “Showing of subjects taught in the reading of Holy Scripture in the first third of this year 1822.” (with the date of December 19), which sets out “a view of the epistles of St. Apostle Paul in general” and a “review” of the epistle to the Romans, 1–2 Corinthians and Galatians. Both give the impression of a formulaic monotony of construction according to the dominant, completely general rubrics: less often the lecturer adapts to the peculiarities of the particular scripture taken (for example. Gospels of Luke and John), but always stops at explaining some characteristic or “controversial” passages (without identifying them precisely in the programs) and enters (for the Epistle to the Romans) into biblical and theological analysis. Somewhat more meaningful is the evidence from the Moscow Academy, where Fr. Seraphim read in Latin and from what we know: conspectus rerum theologicarum for the December test of 1820 and two Russian notes on hermeneutics and “on the reading of Holy Scripture” for the same tests of 1820 and 1821 15. The second of them is scholastic, the third, in general terms, according to the biblical sequence of the book of Exodus, notes “the history of the journey of the people of Israel from Egypt to Mount Sinai with a description of it” and “the history of the stay of the Israelites at Mount Sinai: especially their transformation through the law 1) moral” (XIX-XX ch.) and “2) civil” (XXI ch.); for this reason, the first stands out very favorably by the unity of the basic idea, the richness and adaptability of materials, the harmony of development and the integrity of construction. Finally, the posthumous inventory of the remaining property of Fr. tells us a lot about the owner. Seraphim 16. The inventory of his daily needs is very few 17, poor and even wretched, which is why it is indisputable that the deceased in clothing, in everyday belongings and in the whole environment was limited to only the most necessary things, having the means to acquire more and better things. But he had a decent library of 111 titles, 76 books in Russian, 31 in Latin, 2 in Greek. 1 in French and 1 in Hebrew - on dogma, ethics, bibliology (with biblical editions and dictionaries), archaeology, geography 18, church history, politics. In addition to this, the following manuscripts are listed: 1) Historical and theological reasoning, on a sheet: 2) Preliminary concepts about the Evangelist John, on a sheet; 3) Canon chronologicus ex Veri Testamento S. Scripturae, in sheet; 4) Something about philosophy, in the sheet :); 5) A brief concept of what is contained in the book: Biological study of nature in its creative and created quality, containing the basic principles of universal physiology, works. Dan. Vellansky 19; 6) Dissertatio de eo, quod vera et solida scient Scientiala S. Scriptura acquiritur; 7) Notebook of philosophical history in Latin, in the 4th part; 8) A collection of different words in a binder, in the 4th beat; 9) Act of public philosophical testing; 10) Act of theological testing; 11) Four more copies of various similar tests: 12) Certificate and diploma given to Peter Azbukin from the Moscow Academy. All this came through L. Sokolov as an inheritance to Deacon Ivan Semenov Azbukin, and now it is impossible to more accurately determine the specific content of all the named manuscripts, although it is likely that some contained parts of genuine courses or preparatory work for them. And quite, undoubtedly, throughout the entire library of Fr. Seraphim, that he was distinguished by the depth and versatility of his scientific interests and possessed broad and thorough erudition. Overall - oh. Seraphim gives the impression of a learned anchorite, sacrificing everyday concerns for the sake of scientific aspirations and rich in serious knowledge and solid teaching experience. It is clear that all this should have been reflected in the professor’s lectures - and his student in the fifth year (1819–1823) of the St. Petersburg Theological Academy Joseph Akimovich Samchevsky 20 on behalf of the students there strongly testifies 21: “an excellent bachelor Azbukin, in whom we had a teacher worthy of all respect.” Materials for the biography of Fr. Seraphim is served by: I) Entry in the parish register of the Tula Spirit archive. Consistory (according to the teacher of the Tula Seminary, Mikhail Nikolaevich Rudnev). II) Archive of the St. Petersburg Spirit. Academy - files of 1822 No. 43 (on the transfer from the Moscow Academy to St. Petersburg, certificate and form), 1823 (form), No. 50 (on the appointment of a cathedral hieromonk of the Lavra), No. 59 (on librarianship), No. 80 (on archimandriteship), No. 147 and 176 (on membership in the academic conference), 1824 No. 52 (about death and all the circumstances associated with it); two notes. III) Archives of the Holy Synod: – a) according to the Spirit Commission. Schools of 1820 No. 2.909 (about monasticism and the master's cross), 1823 No. 842 (about the archimandrite and Staritsky abbot; two forms), 1824 No. 3.753 (about the return of the master's cross); – b) according to the Synodal Office of 1824 No. 680 (regarding death). The literature is few and far between. Collection of opinions and reviews of Philaret, Metropolitan of Moscow and Kolomna, on educational and church-state issues, ed. edited by † Archbishop. Savva, vol. II (St. Petersburg 1885), pp. 40, 42, 59, 60. † Prot. S.K. Smirnov, History of the Moscow Theological Academy before its transformation (1814–1870), Moscow 1879, pp. 16, 385, 530. † Prof. I.A. Chistovich, History of the St. Petersburg Theological Academy (St. Petersburg 1857), pp. 341, 392. “Tula Diocesan Gazette” 1871, No. 7, p. 189. N. I. Borisoglebsky (archim. Gregory, † November 18, 1893), Pupils of the Moscow Theological Academy from the Tula Theological Seminary for 75 years (1814–1889) ibid. 1891, No. 7, pp. 216, 218, 221, 225, 226, 227, 228; No. 11, pp. 328, 331, 332, 333–338. Letters of clergy and secular persons to Metropolitan Philaret (1812–1867), published by † A.N. Lvov (St. Petersburg 1900), p. 65 and in “Christ. Readings" 1898, No. 3, p. 407. II. Hieromonk Martyriy (Gorbachevich) MARTYRIY (Gorbachevich) only briefly flashed his professorial service at the St. Petersburg Theological Academy, but he was a wonderful and sympathetic person, and his whole life leaves the impression of touching and uplifting sadness. In the world he was called Mikhail Semenovich Gorbachevich 22 and came from the povet (district) city of Belsk, Grodno province. The time of birth was indicated differently 23, but now it is undoubtedly September 7, 1801 24. His ancestry is clarified by the following documents. On April 8, 1825, Mikhail Gorbachevich, a student of theology himself, addressed the board of the Minsk Seminary with the following petition: “Having studied at this Seminary since 1817, I am listed as a private student. Since I have a certificate of dismissal from the philistinism from the Belsk City Duma, which I am enclosing, and I am accepted into the clergy, I humbly ask the Seminary Board to include me among the actual students of the Seminary and not to leave it with the most merciful resolution” 25. On April 10 (for No. 63), the seminary board asked the Minsk Consistory, “whether the petitioner student Gorbachevich was truly accepted into the clergy and if true, then when and on what basis and in what place is he now assigned.” At the same time, a certificate dated May 31, 1815 (No. 158) is attached, which, translated from Polish, reads: “The Duma of the povet (district) city of Belsk, condescending to the request of a resident of that city, Mikhail Gorbatsevich, issues him this certificate as follows: if this Gorbatsevich wished to enter the clergy, in this case the Duma, dismissing him from all duties belonging to the petty-bourgeois class, he hereby undertakes to bear all taxes and duties that will be imposed by decree of the highest authority, with his own means (kosht) until a new audit is due, which is approved by signature and with the application of the state seal.” In the consistory reply dated May 2, 1825. (for No. 703), by the way, it is said that “according to the certificate in the Consistory with the affairs carried out, it is listed: Mikhail Semenov son Gorbachevich from the burghers, by order of His Grace Job, the former Archbishop of Minsk 26, was requested from the Brest Monastery 27 from Archimandrite Zosima back in 1808, December 28, to be among the singers of Minsk bishop’s house and, being in it continuously, was recorded according to the revisions of 1811 and 1816 as one of the clergy at the Minsk Cathedral.” Mich himself. Gorbachevich gave the following personal “testimony”: “At the request of the Seminary Board, who and what was my father and why I was among the private students until 1825, I have the honor to convey to that Board: 1) that my father Simeon, already deceased, was at the St. Nicholas Church 28, consisting of the Bialystok region, in the povet city of Bielsk as a sexton, 2) that in I entered the seminary from the Bishop's Choir and, I don’t know why, I was included in the number of private, and not actual students: I hesitated about including myself in the number of actual students only because, due to inexperience, I considered it equal whether to be a real or a private student. However, the authenticity of the fact that I am the son of the deceased sexton Simeon was certified by His Eminence Anatoly, Archbishop of Minsk and Lithuania and Cavalier, before Fr. Rector of the Seminary, Archimandrite Arkady personally.” According to the information received, the seminary board finally “included” its pupil “in the number of actual students, as being in the clergy and having as his father the deceased sexton Simeon.” Being a bourgeois 29, Mikhail Gorbachevich did not have happy family conditions, which were least conducive to his educational success. It is reported (in the “Orthodox Interlocutor” of 1874, I, p. 117) that he “lost his parents almost in infancy” - and this is quite likely, for in all documents the sexton Simeon is shown to be dead, and in 1815 his son is trying to be dismissed from the philistinism on his own, - obviously - as an orphan. The boy ended up in the Brest Simeon Monastery, from where Archimandrite Zosima - by order of Archbishop of Minsk (May 13, 1796 - February 7, 1812) Job (Potemkin, March 28, 1823, Archbishop of Yekaterinoslav) - in December 1808, together with another boy (Stefan Parfinovpch), he was was escorted to Minsk to the bishop's house, at which “hieromonk Jonah undertook to deliver his dismissal from the philistinism,” but then did not do this. Mich is here. Gorbachevich was a singer in “Minsk Vocal Music” - first as a treble (in 1809, 1810, 1812 and 1813), and then (in 1815 and 1816) as an alto, and after that he sometimes served as a supervisor or even a singing teacher, since on March 15, 1825. By the bishop's order (by Anatoly Maksimovich), he was instructed to prepare “small choristers” and send (from Slutsk) to Minsk (where since August 1799 there was a Minsk See, which was until then located in the city of Slutsk) - and the board of the Slutsk Trinity Monastery already on March 19 informed 30 Minsk Seminary that three people had been prepared and were being sent. For Mikhail Gorbachevich, constant presence in the church of God was not a formal discharge of duties, and he was imbued with the spirit of church piety, receiving from the archbishop. Job “the art of performing divine services in order.” At the same time, Mikhail Gorbachevich was listed at the Minsk Theological Seminary among the “students learning to read and write in Russian” 31, and on September 23, 1817 - at his own request 32 - he entered the Minsk Theological Seminary, located in Slutsk. The life of young Gorbachevich was difficult for his studies: “he grew up as a poor orphan and was brought up in the hands of others; in schools, before the academy, for lack of textbooks, he spent most of the nights without sleep in order to memorize lessons from the books of his sleeping comrades” 33. At that time, I had to be distracted a lot for singing activities, and even necessity forced me to take refuge in Kyiv from half of 1812 to 1815 on the occasion of the French invasion. Moreover, despite all his differences, Mikhail Gorbachevich studied for a long time “at his own expense” 34, and only in the annual report for 1821 it was added that he “was brought up at the cost of the Slutsk Trinity Monastery” 35. Naturally, the young man constantly “had the necessary needs” 36 and therefore, with extraordinary tenacity, he collected not only his singing salary for the time of “hiding” in Kyiv from the French and received almost everything, even two rubles in silver debt from the “rent” of the bishop’s choir, sub-chancellor Kirill Orisenkov (Orisenki) 37 . I had to reinforce myself in other ways, sometimes causing unexpected troubles 38 . Under such conditions, the outstanding abilities and zealous zeal for the academic pursuits of Mikhail Gorbachevich 39 are confirmed all the more clearly and clearly from everywhere if in the seminar lists we find him in all subjects under 1st No. 40 and if he deserved special praise as a “senior”. And how much this was valued in the corporation is evident because on December 24, 1824, the Greek language teacher, priest. Alexey Rozhdestvensky petitioned the board of the Seminary to appoint Mikhail Gorbachevich, as “the most successful and noble,” as a “lecturer” 41 on this subject to improve the success of students in the lower department, 42 although no documents have been preserved about the result of this petition. Mikhail Gorbachevich graduated in 1825 in the first class with the best certificate 43, which opened the way for him to the sanctuary of higher sciences, where he himself ardently aspired 44. In August 1825, he was sent to the Kyiv Theological Academy (according to its order dated July 18), together with Pyotr Elinovsky, but the latter was returned back with a reprimand regarding his insufficient knowledge and with a warning to continue sending “reliable students” 45. Mikhail Gorbachevich justified the seminar recommendation and was admitted to the Kyiv Academy without hindrance. Having entered there in August 1825, he successfully completed the usual course of theology, philosophy, church eloquence, general literature, church and civil history and languages: Greek, Hebrew, German and Polish and finished 6th in the IV academic course (1825–1829) 46, awarded a master's degree on September 26, 1829. At the same time, Mikhail Gorbachevich was appointed professor of Greek and German at the Kiev Seminary, where on October 15 he was appointed a member of the seminary board for the academic department and an assistant to the rector and inspector for the examination of economic procurement. Soon his life changed dramatically, for he expressed a desire to become a monk and on March 9, 1830, he was tonsured with the name Martyria in the Kiev-Bratsk College Monastery by Archimandrite Smaragd (Kryzhanovsky), who knew Mich. Gorbachevich during the revision of the Minsk Seminary in 1822, 47 then a former professor and inspector at the Kyiv Academy at the beginning of the IV academic course (until November 30, 1826) and rector (from August 23, 1828) at the end. On April 30, the Kyiv vicar Kirill (Kunitsky, April 16, 1836) promoted the monk Martyry to the rank of hierodeacon, and on May 9th to the rank of hieromonk and received the master's cross in the usual manner. Having become the rector of the St. Petersburg Academy on August 27, 1830, Smaragd did not forget his student and tonsure here: - already on December 15, 1830, the presentation of Metropolitan. Seraphim, and on December 19th the Commission of Theological Schools with the following content: “Since there are now two vacant Bachelor’s places at the local Academy, one in the class of Theological Sciences for the transfer of Archimandrite Jeremiah to the Kyiv Academy, and the other in the class of Greek for the transfer of the Bachelor of this language Hieromonk Plato to the class of Theological Sciences to replace the one who left the Academy Archimandrite Nicodemus, and meanwhile the Academy is extremely 48 difficult in dividing between the available mentors both classes for the designated vacancies and executions on special orders of the Higher Authorities, which are the essence: revision and correction of classical books, proofreading of books published as determined by the Commission of Theological Schools 49: then the Academy Rector Archimandrite Smaragd suggested that the Academic Board ask the Higher Authorities for appointment to the local Academy before the end of the present educational course of at least one Bachelor in the class of Theological Sciences, for which position he finds capable of occupying the Kyiv Seminary Professor of Greek and German Master Hieromonk Martyrius, as known to him for his activity and zeal for service" 50. The Commission of Theological Schools expressed its consent if no obstacles were encountered from the local authorities, which it notified on January 23, 1831, and from February 15, Fr. Martyriy finished his service at the Kyiv Seminary, and in the “certificate” issued on the 16th, the hand of the seminary rector, Archimandrite, was noted. Justin (Mikhailova, March 17, 1879, retired bishop of Vladimir) that he carried out his seminary positions “with excellent diligence and diligence and honest behavior.” But also in St. Petersburg Fr. Martyriy did not remain very long, for on September 22, 1831 he was appointed rector of the Seminary and professor of theological sciences in Perm, where (from August 8, 1831) Arkady (Feodorov, May 8, 1870 Archbishop of Olonitsky in retirement), who was the rector of the Minsk Seminary from 1824 to 1827, was bishop 51 and therefore who knew him well as a young man and sent him to the Kyiv Academy. According to the report of Metropolitan. Seraphim dated October 7, 1831 Fr. Martyrius (together with Plato) was awarded on November 2 by the Holy Synod the Sapa Archimandrite with the personal award of the 3rd class degree and was conferred on November 1 by the rector of the St. Petersburg Academy Smaragd in the Church of the Archangel Michael, which is at the St. Petersburg Bishop's House. A difficult mission fell to the new rector in the distant and unusual north. First of all, seminary construction continued, which was carried out and ended due to sharp discord in the construction committee. and they were carried out so unsatisfactorily that in April 1837 Fr. Martyrius had to join the seminary board with a note on the adoption of special measures, since back in 1834. the floors of the third floor of the stone building began to settle and the beams at the ends rotted, which created a danger for the classical rooms of the second floor located below. The seminary educational system needed to be streamlined not only in relation to students, but even to teachers. Rough manners and all sorts of harsh offenses constantly manifested themselves in very uncultured forms, and the excesses of drunkenness and other even more serious vices forced the rector to intervene directly and caused a lot of anxiety, trouble and grief. The teachers did not always help the success of the seminary, and about one of them Fr. Martyriy in 1834 had to report to the board, accusing him of coming to class late. Finally, Rev. Arkady was extremely demanding, he delved deeply into all the needs of seminary life and encouraged unremitting and extreme caution, being a man of exceptionally difficult character 52 . With all that about. Martyrius, having existed since November 20, 1831. a member of the Seminary's construction committee and, from December 8, a member of the Perm Theological Consistory and censor of sermons, successfully fulfilled his rector's functions. Thus, after a personal inspection of the Seminary in 1832, Rev. Arkady reported to the Commission of Theological Schools that “the rector Archimandrite Martyry, due to his abilities, excellent knowledge and constant diligence, deserves the attention of his superiors,” giving him “justice in paying due attention to the local circumstances of the Perm diocese in relation to the false teachings that have spread there,” which “contributes greatly to the success of the mission there.” In view of this, Arkady petitioned for the erection of Fr. Martyria as abbot of some second-class monastery, leaving him in the Perm diocese, where he is very useful and needed. In the 1833 form about the Perm rector, the Reverend was noted. Arkady: “exemplary behavior, excellent zeal in positions, successful, always correct and very trustworthy; deserves special attention from top management.” On the occasion of the audit, Archimandrite Martyrius, who was highly recommended for his zeal for service and desire to improve the Seminary, was given approval on behalf of the Commission of Theological Schools, and due to the same recommendation to pay due attention to local diocesan circumstances, in relation to the spreading false teachings of schismatics, by decree of the Holy Synod of February 10, 1834, he was personally awarded a 2nd class degree, for the lack of a corresponding monastery in the Perm diocese. In the form for the 1834–1835 school year. year about Martyria is told: “both in behavior, and in ability, and in zeal for service, he is worthy of special attention from the highest authorities.” After reviewing the Perm Seminary in 1836, the rector of the Vladimir Seminary, Archimandrite. Neophyte (Sosnin, Archbishop of Perm July 5, 1868) and, according to his representation, the board of the Moscow Spirit. The Academy petitioned the Commission of Theological Schools to award Fr. Martyria “for his zealous work in the position of mentor, diligence to meet the special needs of the place in which he was placed (in the instructions on the schisms of the Perm diocese), and the attention evidenced from the deeds to eliminating the disorder seen in the place entrusted to him,” which is why the Commission proposed on February 20, 1837, whether it was ordered to include him in the Order of Anna of the 2nd degree 53. Everything worked out in the best possible way for Fr. Martyria, but then a painful illness was discovered, which ruined his entire career and became a painful ordeal for his entire subsequent long-term life. Already in the forms for 183 5/6 academic years. year of the Reverend Arkady stated that Fr. Martyrius “was subjected to a long and dangerous illness, but did not change his zeal for service; however, in another more favorable climate he can serve with even greater benefit, especially if, as a reward for his labors, he receives the abbot of a monastery according to his degree.” The illness gradually progressed, and on November 17, 1839, the rector entered the seminary board with a special note, and when asked in 1840, he replied that he would willingly continue the position of professor in the future, but was asking for an assistant to facilitate the work of correcting student works and church words; further about. Martyrius says: “as for the rector’s position,” then “the condition of my head hair, matted and gradually hardening from the onset of a disease called Kovtun, makes it impossible for me to perform divine services until the time my hair is removed, and at the same time forces me to stay more alone”; since I had to wear painful hair “throughout this entire summer” and it was supposed to be cut off no earlier than next autumn, then, being “almost completely healthy in body, but still feeling significant remnants of the aforementioned illness in my head during inclement weather,” “for these circumstances I myself cannot give direct consent to the continuation of the rector’s position, but I leave it to the discretion and will of the higher authorities to leave me in this position, or to dismiss me from it, being on my part, I am equally ready for both, in accordance with what is pleasing to the authorities.” First, the Holy Synod left Fr. Martyria at all positions in the Perm Seminary, appointing the inspector Hieromonk Guria to assist him in reading student works and sermons, but on October 7, 1840, at the request, he was expelled from the educational department and appointed (after the dismissal of Archimandrite Dosifei) to the Zadonsk Bogoroditsky third-class monastery with the assignment to him personally of the degree of abbot of a second-class monastery. However, even within the fence of this monastery, Fr. Martyrius, like a certain Job, turned out to be objectionable and inconvenient, although already in 1841 he managed to pay attention to the dilapidation of the refectory church (local cathedral) of Our Lady of Vladimir, to the leak in the fraternal building where the school was, and to the destruction of the barns and stables, and initiated a case on corrective measures 54 . The mat (or polonica plica) developed to the point that in 1842 the hair on the head was intertwined into a mass - more than two arshins in length and about 18 pounds in weight, and this was unseemly and even unpleasant in the Zadonsk abbot for some fans of St. Tikhon, especially from important families. Having been informed of this. The Holy Synod on July 23, 1842 transferred Fr. Martyria to the Sviyazhsk Dormition of the Mother of God Monastery, in the north-eastern part of the city of Sviyazhsk, 50 miles from Kazan, and here from 1846 to 1868 he held the position of dean, and from 1848 to 1851 he was the first present of the Sviyazhsk Spiritual Board. In the silence and solitude of this monastic outback, the entire further earthly course of Fr. Martyria. Separated from educational work by a terrible illness, in Kazan he received some opportunity to take part in it again when, according to the election and petition of the Kazan Theological Academy, he was appointed by the Holy Synod, June 16/July 19, 1843, as one of its first full members from the local clergy 55. Retaining this title until 1869, i.e., until the introduction of a new academic charter, Fr. Martyriy showed a close and active attitude, making contributions to the academic library with books 56, helping with money for the construction of the icon of St. Demetrius of Rostov, on whose memorial day, September 21, 1842, the academic board 57 was opened and carried out academic assignments, for example, to review master's student essays, although once he was excessively slow with a recall 58. When some academic students could not leave for vacations, then “the true benefactor of these unfortunates was the Sviyazhsk Archimandrite Martyriy, a learned member of the conference who loved academic youth. At his kind invitation, several students always lived in the Sviyazhsk monastery every holiday, even on Christmas, enjoying generous hospitality and complete freedom. These trips to the Sviyazhsk monastery continued for more than 10 years and for some reason stopped under the rector Agafangel, probably due to the illness of Fr. Martyria" 59. His academic inclinations were all the stronger and sincere that the Sviyazhsk archimandrite, “being constantly in his office, became so strong in his love for spiritual science that, even when he lay on his deathbed, every day, after reading from the Chetya Menaion (which he called an experienced Orthodox practical theology) the life of the daily saint, he read either the new testament in Greek, comparing different editions, or the old testament in Hebrew language; and with the scientists who visited him, it was his constant rule to enter into discussions about any scientific subject. In the last years of his life, his favorite subject of conversation was modern spiritual journalism. Speaking about her, he always grieved that his illness prevented him from expressing on paper his opinions on spiritual subjects” 60. Fr. passed away. Martyrius, after a long-term serious illness, at three o'clock in the afternoon on November 19, 1873, in the 73rd year of his birth, leaving behind a touching memory. We read that, “following firmly the path of the cross determined from above, he was so elevated spiritually through sorrows that if his outer man was decaying; then the inner one was renewed every day (2 Cor. 4:16). Orphanhood and his sense of dependence on others confirmed him in humility and deep reverence for heavenly providence; in trust in humanity and kindness; in kindness towards the poor and needy, with an invariable readiness to help them in word and deed; in an unsophisticated way of life; and the suffering that his illness caused him enriched him with the spirit of patience and hope for the future century.” “This man of God lived his entire life under the cross.” “In it, the Kazan diocese has lost a faithful clergyman of the Orthodox Church, the monastery has lost its abbot, in the spirit of the ancient founders of monasteries and abbots; lovers of enlightenment - a deep connoisseur of the Holy Scriptures and church history; the orphans and the poor - a willing benefactor; and everyone who had relations with him always had an edifying interlocutor” 61. The burial took place on November 22, 1873, with a large gathering of admirers of Fr. Martyria, why did the cathedral archpriest Viktor Vishnevsky, who participated in the funeral service, speak on the text of John 15:28, where, enthusiastically praising the deceased, he even asked him in the affirmative sense: “which of the properties of the apostolic ministry did you not fulfill, serving Christ with reverence and righteousness in the days of your life”? 62 In truth, Fr. Martyria was named after his entire life, which was an instructive illustration of his words about the “sorrowful procession to the mountainous fatherland” 63. He was less successful in fulfilling his private desire, which animated him from his youth until his death, for a special scientific and pedagogical theological ministry. It is said 64 that at the St. Petersburg Academy he “taught the doctrine of the Church and St. hermeneutics”, but it seems that his plans were broader, judging by the three surviving notes: the 1st gives “an overview of the study of the Church, its sacraments, councils and traditions”, the 2nd is in Latin “Conspectus ex Theologia generali” (apparently, not complete - due to the loss of the middle half-sheet, why there is no signature) and the 3rd - also in Latin "Conspectus Hermenenticae Sacrae". All of them present a detailed system of the taken subject in all details, and, introducing a very rich and varied content, Fr. Martyrius knows how to subordinate it to the guiding idea and reduce everything to concentrated unity. Everywhere one can see the subtle mind of a strict taxonomist, always dominant over the material and capable of ideological constructiveness. True, scholasticism is no less noticeable even in the very schemes, when, for example, the Church, after a “general view”, is considered under three headings: a) “society of the chosen”, b) “society of the called” and c) “society of those who govern and are governed”; however, this could also contribute to the integrity and clarity of conviction. It is unlikely that only Fr. Martyrius could even partially fulfill his programs, since it was only the end of one and the very beginning of another academic year in St. Petersburg Academy, where he was called simply in the interests of further career progress. In any case, the notes were actually programs for future courses for the control of the authorities and were accepted as such, for in the “review” the rector of the Academy Smaragd personally added with inserted words the heading about a private view of the Church, “as a society of the called or the Church [in the thinking of its members] Undoubtedly, however, that.” Fr. Martyry's lecture plans were good and promised thorough courses. As for theological and scientific literature, it was in St. Petersburg that he managed to serve it and excellently justify his exaltation with two printed works 65: 1) “A brief historical account of the hymns of our Church” in “Christian Reading” 1831, part XLII. pp. 70–106: 2) “Historical information about the singing of the Greco-Russian Church” ibid. 1831, part XLIII, pp. 132–186. Both treatises are taken from a course academic essay, about which Fr. Metropolitan often spoke with Martyr. Evgeniy (Bolkhovitinov) of Kiev, who allegedly gave him information about the spirit of church services 66. The author proceeds from the view that “singing is an outpouring of living feelings of the heart, is the language of the soul, excited by strong delight” (XLIII, 134), and in general, speaking out against Partes artificiality, he defends (XLIII, 184–185) the view of the blessed one. Augustine (Confess. X, 33): “I sinned gravely when, listening to a singer, I was moved more by his voice than by the content of the singing.” Both studies are distinguished by extensive and documented erudition, comprehensiveness, thoroughness and clarity and - due to the little development of the subjects discussed - they still retain great value, especially the second. Father Martyrius only accidentally flashed on the pedagogical horizon of the St. Petersburg Theological Academy, but there was every reason to hope that on its learned lamp he would flare up with a bright flame, for which he had enough supply of pure oil and life-giving fire. Materials for the biography of Fr. Martyria is given by: I) An extract translated from Polish (Bilsky Archpriest Gr. Penkevich through the city secretary of the Grodno Spiritual Consistory Nikolai Ivanovich Shelutinsky) from the metric books of the former St. Nicholas Monastery in Belsk No. 161 about the birth of Mikhail Gorbachevich. II) Files of the Archive of the Minsk Theological Consistory (through the assistant superintendent of the Minsk Theological School Vasily Vasilyevich Perepechina) 1808 No. 4.969 (about the expulsion of Mikhail Gorbachevich from the Brest Monastery to the Minsk Bishop's House as choristers), 1810 No. 5.435 (statement of those in Minsk Seminary students for 1809), 1809 No. 5.028, 1810 No. 5.433, 1812 No. 6.165, 1813 No. 6.416, 1815 No. 7.327, 1816 No. 7.814 (on payment of singer’s salary), confessional paintings of the Minsk Cathedral for 1809–1811, 1815–1817. (with the designation of the years of Mikh. Gorbachevich), 1815–1818. No. 7.513 (on the collection of salary for the time of “harboring” Mikhail Gorbachevich in Kyiv and debt from the regent K. Orisenkov), 1825 No. 12.635 (on the transfer from the philistinism to the clergy). III) Files in the Archives of the Minsk Theological Seminary (through V.V. Perepechina and – partly – [former] Fr. rector prot. Andrei Danilovich Yurashkevich) for 1820, lists of literature students. 1821 No. 33 (report on students for 1821 and lists) and No. 34 (inspector’s report on the behavior of students for January and February), 1822 No. 41 (the case of Mikhail Gorbachevich’s “snitch notes”), No. 52 (rank lists in various subjects and a rank list compiled by the Inspector, Kyiv Theological Academy Inspector, Hieromonk Smaragd after internal tests in 1822), No. 53 (annual report on students for 1822) and No. 62 (list of philosophy students), 1823 No. 72 (rank lists) and No. 73 (inspector’s report), 1824 No. 13 (inspector’s report), No. 54 (on election to seniors), No. 76 (rank lists of theology students), No. 77 (annual report for 1824) and No. 78 (list of students of the higher department for 1824), 1825 No. 30 (inspector’s report). No. 33 (statement by teacher O. A. Rozhdestvensky about the recommendation of Mikhail Gorbachevich as a lecturer in Greek for students of the lower department), No. 33 (petition of Mikhail Gorbachevich dated April 8, 1825 on his inclusion among the actual students of the Seminary and the response of the Consistory dated May 2, No. 703), No. 37 (certificate), No. 41 (“testimony” of Mikhail Gorbachevich about his family origin and the reasons why he was among the private students until 1825; submission of the seminary board dated August 3, No. 170 to the Kyiv Academy about sending him there as a student Mikhail Gorbachevich and Pyotr Elinovsky, with the issuance of money for equipment, runs and travel allowances of 60 rubles. the board of the Minsk Seminary on the order of Archbishop Anatoly Maksimovich to Mikhail Gorbachevich on March 15 to prepare small singers, of whom three from among the students of the school are sent). IV) Files in the archives of the St. Petersburg Theological Academy of 1830 No. 87 and 1831 No. 31 (about transfer to the St. Petersburg Academy and - in the first - a certificate from the Kyiv Seminary), 1831. No. 83 (two forms), No. 84 (form) and No. 75 (about transfer to Perm and production to Archimandrite). V) Archives of the Holy Synod: – a) according to the Spirit Commission. Schools 1830 No. 5.670 (about the master's cross), 1831 No. 5.892 (about transfer to Perm and about archimandriteship), 1837 No. 9.725 (about the Perm service); b) according to the Synodal Chancellery of 1831 No. 821 (on archimandriteship), 1833 No. 913 (on gratitude and second-class abbotship according to the proposal of Arkady). The literature is as follows: M. O. Verzhbolovich, History of the Minsk Theological Seminary, vol. II (1817–1840), Minsk 1890. p. 74. 108–109. 203. 215 and in “Minsk Diocesan Gazette” 1896 No. 2, pp. 55–56 and cf. 1895 No. 3–4. p. 92; 1894 No. 21. p. 571 (cf. † D. S. Rodossky, Biographical Dictionary of Students of the First XXVIII Years of the St. Petersburg Theological Academy: 1814–1869, St. Petersburg, 1907, p. 402). Letters from Ivan Alekseevich (and after Innokenty) Borisov to A.I. Belyugov in the edition of L. (St.) M(aceevich) in “Kyiv Starina” 1882, book. III March, pp. 508, 510. † V.I. Askochensky, History of the Kyiv Theological Academy, after its transformation in 1819 (St. Petersburg, 1863), p. 114. † Prof. A.I. Chistovich, History of the St. Petersburg Theological Academy (St. Petersburg, 1857), p. 342. † Archim. Jerome (prot. I.I. Lagovsky), History of the Perm Seminary after its transformation in 1818 (I), Perm 1873, pp. (63–64.) 66. (80–86.) 91–93. (161–163.) 164. 167 (– 168. 179–180. 191–195. 241–) 249–250 (–256). Hieromonk Gerontius, Historical and statistical description of the Zadonsk Mother of God Monastery, ed. 3rd, St. Petersburg. 1893 pp. 45–46 and 121. Archpriest D.P. Yablokov, the city of Sviyazhsk, Kazan province and its shrines; historical and archaeological essay, Kazan 1907, p. 209. † P.M. Stroev, Lists of hierarchs and abbots of monasteries of the Russian Church (St. Petersburg, 1877), p. 874. 293. Prof. P.V. Znamensky, History of the Kazan Theological Academy for the first (pre-reform) period of its existence (1842–1870) I (Kazan 1891), p. 276; II (ibid. 1892), p. 512; III (ibid. 1892), pp. 14, 196, 316. “Orthodox Interlocutor” 1874, part I, pp. 117–123 (obituary with a biographical sketch and characteristics, about the funeral service and funeral eulogy for Fr. V. Vishnevsky). In the metric for 1791, the village of Krasnoye recorded among those born on January 9 “deacon John Semyonov’s son Peter. Baptized on the 19th. Receivers: warrant officer Alexander Danilov, Marfa Semenova.” Was it because the baby was sick that his baptism was delayed for a long time? However, this inspector’s reviews of the behavior of students in 1820 are too monotonous and stereotyped in a laudatory spirit, for which see † Fr. S.K. Smirnova on pp. 269–270. See M. Filaret II, p. 40, and † N.I. Borisoglebsky on page 227. See M. Philaret II, pp. (41–) 42. See M. Filaret II, pp. 59. 60. This title, to which bachelors - hieromonks were usually elevated, was established under Emperor Paul II on December 18, 1797 (cf. and Al. N. Kotovich, Spiritual censorship in Russia: 1799-1855, St. Petersburg 1909, pp. 6-7) and gave everyone 33 rubles. 23 kopecks per year: see prof. I. A. Chistovich, History of the St. Petersburg Theological Academy over the last 30 years (1858–1888), St. Petersburg. 1889, p. 103. In 1823, bishop. Grigory completely abandoned academic teaching and recommended in his place an extraordinary professor, inspector archim. Joanna (Dobrozrakova). See Historical and statistical information about the St. Petersburg diocese, vol. IX (St. Petersburg 1884), p. 513. See † N. I. Borisoglebsky on page 328. Bishop Gregory wrote to Metropolitan. Philaret of Moscow: “Yesterday we lost Fr. Seraphim. Maybe it’s my fault that, due to the current disorder, I rarely visited him and did not supervise his care.” See † A N. Lvov on page 65 and in “Christ. Readings" 1898, No. 3, p. 407. For unseemly remembrances of that time by academicians, see the instructions of † prof. DI. Rostislavov in the “Bulletin of Europe” 1872, August, pp. 704–705. In the case of St. Petersburg Spirit. Academy 1824 No. 52, l. 29 has been preserved from the academic economist Hieromonk Sergius a very curious “Bag of Money spent at the burial of Father Archimandrite. Seraphim." We quote it verbatim in full: “Bought for the appetizer. 1, Salmon 141/4 f. 60 k. – 8 rub. 55 k. 2, Two pike perch – 5 rubles. 3, Bream – 3 r. 4, Five Whitefish – 3 r. 5, Pressed caviar 4 1/4 lbs. 80 k. – 3 r. 40 k. 6, Ten Herrings – 2 r. 50 k. 7, Salad and Cucumbers for 2 r. 8, Radishes for 40 k. 9, Rolls 30 –2 r. 40 k. [In the numbering of the original, the number 10 is omitted by mistake]. 11, [Buns] 15 sieve, 10 k. – 1 rub. 50 k. 12, Bottle of Vinegar – 40 k. 13, Lemon Juice (½ bottle – 10 k. 14, Two jars of Mustard – 50 k. 15, Vazigi 1 lb. – 1 rub. 20 k. 16, Rice Groats 2 lb. – 60 k. 17, Flour 12 lb. – 2 rub. 40 k. 18, Poppy oil 2 p. 90 k. 19, Almonds 2 p. 80 k. 20, Sugar 2 p. 60 k. 21, Glue 3/8 - 3 r. 75 k. 22, Cinnamon and Cloves - 20 k. 23, Gin 2 bottles - 6 r. Sweet vodka [i.e. liqueur?] ½ shtofa – 3 rubles 26, Madera 4 bottles – 42 rubles 27, G. Sauternes [ie Haut-Sauternes] bottle – 4 rubles. 12 rub. [Bishop or bischof, now occasionally found only in the provinces, but previously widespread, was a sweetened grape wine (usually red) in the genus Rogoma or Cahors, which was later superseded from use]. 30, For washing floors - 1 rub. 80 k. 31, Kutia – 3 r. 32, Coffin – 45 rub. 33, Shoes – 2 r. 34, Prayer – 20 k. 35. Canvas 20 arsh. – 5 rub. 60 k. 36, Grave diggers - 10 rubles. 37, Cook and Footman - 10 rubles. 38, Vodka for singers and others – 4 rubles. 20 k. 39, To the watchmen and them for Elnik - 4 rubles. 40, Candles for 11 r. 50 k. [Pencil:] Total 190 rub. 10 k." For example, according to a note from the housekeeper of the Academy, Hieromonk Sergius, dated June 16, 1824 for Fr. Sergius showed the debt: to the goldsmith for the [archimandrite?] cross 75 rubles, to the minister for 3 1/2 months - 28 rubles. and the laundress for washing clothes 9 rubles. 95 k. See about him in † prof. I.A. Chistovich on page 446 and in A. S. Rodossky, Biographical Dictionary of Students of the First XXVII Years of the St. Petersburg Theological Academy: 1814–1869. (St. Petersburg, 1907), p. 462. These notes were printed in their entirety by † N.P. Borisoglebsky on pp. 333–338. See the St. Petersburg case. Spirit. Academy of 1824 No. 52, where in the inventory on sheets 11–12 and 33 there are 34 things 52 No. No., books 111 No. No. and 12 manuscripts, and on sheets 22 – 23 and 31 – 32 things there are also 52 No. No., but with an inscribed balance of money of 1 ruble. 54 k. copper, 110 books no. and 12 manuscripts. There are only 52 issues, but one occupies “five geographical maps and a river of times” By the way, five geographical maps and a “river of times” are shown. Regarding the latter, we find † you. Art. Sopikov (The Experience of Russian Bibliography, Part IV, St. Petersburg 1816, pp. 334–335 and cf. 3: No. 6959; new edition of V. N. Rogozhin IV, St. Petersburg 1905, p. 216 and cf. 2) such information: “No. 9959. The River of Times, or a new emblematic image of World History from the creation of the world to XIX century; op. Strassom trans. with Him. Alexander Varentsov, St. Petersburg. 1805 – on 2nd opening. sheet. 10 rubles.” “No. 9960. Also, again translated with Him. Semyon Ushakov; St. Petersburg 1812 – on 3rd opening. sheet. 10 rubles.” Among those remaining from Fr. Seraphim's books are shown under No. 74 (65) also “The Outline of General Physiology” (St. Petersburg, 1812, in leather) by the same author, about whom see also † K.S. Veselovsky, Russian philosopher D(aniil) M(ikhailovich) Vellansky in “Russian Antiquity” 1901, vol. CV, pp. 1–19. This representative and preacher of Schelling’s natural philosophy captivated many at that time (even to the point of ecstasy), as see also in the publication of L. St. Matskevich, Memoirs and autobiography of Odessa Archpriest Nikolai Ivanovich Sokolov (based on a reprint from “Kiev Antiquity”), Kiev 1907, p. 134. See prof. † I.A. Chistovich on page 444 and A.S. Rodossky on pp. 424–425. Cm ; his Memoirs in “Kiev Antiquity” 1893, No. 11, p. 211. In documents, his last name is written first in Polish as Gorbacevich, and then always as Gorbachevich. Thus, in the statement about the students who were in the Minsk Seminary for 1809, Mikhail Gorbachevich is shown to be 9 years old - in the confessional paintings of the Minsk Cathedral for 1809 - 8 years, for 1811 - 9 years, for 1815 - 17 years, for 1816 - 18 years, for 1817 - 19 years old, according to the revisions of 1811 and 1816 - 11 and 15 years old, in the lists of students of the Minsk Seminary for 1820 - 19 years old, in the certificate from the Kyiv Seminary dated February 16, 1831 and in modern these forms - 31 years old, in the "Orthodox. Interlocutor” 1874, I, p. 117 for November 19, 1873, the 75th year from birth is celebrated. There is no agreement on the dates, but most of them lead to 1799. After much effort, through the mediation of the secretary of the Grodno Spiritual Consistory Nikolai Ivanovich Shelutinsky, we managed to obtain Gr. Penkevich the corresponding extract from the metric books of the former St. Nicholas Monastery - translated from Polish, for during the subordination of the Belsky district, together with the Bialystok region, to the Prussian government (to which they belonged from 1796 to 1807 [see Materials for geography and statistics of Russia, collected by officers of the general staff: Grodno province, composition, Colonel P. O. Boyrovsky., Part II, St. Petersburg 1863. p. 889], when they transferred to Russia under the Peace of Tilsit) the metrics are written here in Polish and in a special form. In them, under No. 161, it is written: “To Semyon Gorbachevich, a tanner in Dubichi, his wife Anna, nee Valeshkevich, on September 7, 1801, at 5 o’clock in the morning, gave birth to a son, and he was baptized and anointed on the same date, at about noon, and named through the priest Lavrenty Mikhalsky - Mikhail”; in the column for special notes, “Gorbatsevich” is written in Russian with the other hand. Under March 15, 1798 The birth of a daughter, Evdokia, to the same parents is recorded. – Dubichi is the name of the suburb of Bielsk, separated from the city itself by a small river (or stream) Sered. 25 The reason for Micah's request. Gorbachevich is quite understandable, because - according to the instructions of the Commission of Theological Schools of 1821 - “privately studying”, even graduating in the first category, did not receive certificates, but only certificates of private study - with the designation that “in no case can the certificate replace a seminary certificate.” See M.O. Verzhbolovich History of Minsk Theological Seminary II, p. 203 and in “Minsk Diocesan Gazette” 1895 No. 1, pp. 2–3. Job (Jacob Potemkin), b. July 22, 1750, February 27, 1793, Bishop of Feodosia (vicar of the Ekaterinoslav diocese), May 13, 1796, Archbishop of Minsk, February 7, 1812 - Ekaterinoslav, on March 28, 1823. See “Art. G. Runkevich: A brief historical outline of the centenary of the Minsk diocese (1793–April 13–1893), Minsk 1893, pp. 44–52 (where “March 23” is an accidental typo); History of the Minsk archdiocese (1793–1832). St. Petersburg 1893 (according to the index on p. XIII b). This Simeonovsky Beresteisky or Berestitsky, also Brest monastery was abolished in 1824, and in 1833 even its very area was given over to fortify the city of Brest-Litovsk. See † V.V. Zverinsky, Materials for historical and topographical research on Orthodox monasteries in the Russian Empire, vol. I: Transformations of old and establishment of new monasteries from 1764–95 to July 1, 1890, St. Petersburg. 1890, p. 226, no. 429; A. Rapishin, Complete collection of historical information about all former and still existing monasteries and notable churches in Russia, Moscow 1852, p. 94; Wed at P.O. Bobrovsky, Grodno province, part II, p. 840. Then it was the St. Nicholas Monastery, which in 1824 was abolished with conversion to a parish church, and in 1842 it was made a cathedral. See V.V. Zverinsky. Materials for historical and topographical research on Orthodox monasteries, vol. 1, p. 187, no. 308; .1. Rapigiino, Complete collection of historical information about all former and still existing monasteries, pp. 94–95. volume by Arkady personally.” Only in the “Gazette about the students who were in the Minsk Seminary for 1809” (in the Archives of the Minsk Ecclesiastical Consistory No. 5.435 for 1810) under No. 144 it appears: “Noble son. Mikhail Gorbachevich. 9 years old, entered on December 26, 1809, understandable, diligent, considerable success,” but this information about descent is an undoubted mistake. Archive of the Minsk Spirit. Seminaries 1825, file No. 65. See the Minsk Spirit Archive. Consistory file No. 5.435 for 1810: Statement of students in the Minsk Seminary for 1809. This is what Mich himself writes. Gorbachevich in a petition for a singing salary dated July 25, 1819 (in the Archive of the Minsk Spiritual Consistory, case No. 9.806 for 1819). See “Orthodox. Interlocutor" 1874, I. p. 117. This is what is said in the reports about the students of the Minsk Theological Seminary for 1821 and 1822. (in the seminary archives, cases No. 33 and No. 53). Wed. and on pp. 1174, 18. Ibid. for 1824 case No. 77. Expression of the petition dated June 25, 1819 quoted above (p. 1172, 9). See about this long official correspondence for 1815–1818. in the Minsk Spirit Archive. Consistory No. 7.513. Thus, the board of the Slutsk Trinity Monastery on August 25, 1822 (for No. 311) accused Mikhail Gorbachevich in front of the Seminary of compiling, on behalf of the abbot of that monastery, Jonah, “snitch notes” that brought him to court, but it turned out that he did this as a scribe, which he was under the abbot with the “verbal permission” of the archbishop Anatoly (Maksimovich). See the Minsk Spirit Archive. Seminaries for 1822 case No. 41. According to the lists of students of the Minsk Spirit. Seminary (in its Archive) for 1820 Mikhail Gorbachevich is noted as “meek”, “well-behaved”; in the statement for 1821 (case No. 33) it is said that he has “excellent abilities and diligence, excellent success, commendable behavior, first class,” and in the report to the inspector [Gavriil Kustov] for January and February he is named among those “who attracted attention with good behavior”; in the statement for 1822 (case No. 53) we read: “very good abilities, constantly diligent, excellent success, good behavior, first class,” in the list (case No. 62) it is added that Mich. Gorbachevich’s abilities are “very good, diligent and very successful”; the inspector’s reports for various months of 1823 (case No. 73) say: “very modest and, above all others, zealous for worship”; “he performed the position of senior with special diligence and behaved very well”; for 1824 (case No. 13): “mainly distinguished above others by his zeal for worship and Christian humility”; “modest and respectful to his superiors”; “in his position as a senior (together with others) he is very serviceable and especially conducts prayer hours properly”; “distinguished himself by exemplary modesty and good behavior”; “especially before others he is distinguished by his meekness”; in October 1823 (case No. 54) the inspector elects him to seniors, as one of the “well-behaved students of the highest department”; in the list for 1824 (case No. 72) - “very good abilities, approximately zealous, excellent success”; in the inspector’s reports for 1823 (case No. 30) - “especially compared to others, he is distinguished by his zeal for worship, meekness and tireless work in the apartment,” “his exemplary behavior deserves special approval”; “distinguished by modesty, neatness and obedience.” See above p. 1172, 2 See the Minsk Spirit Archive. Seminaries for 1821 No. 33 (list from July of this year), 1822 No. 52 (first in all subjects) and No. 62 (first in philosophy), 1823 No. 72 (first in all subjects with “excellent” successes), 1824 No. 76 (first everywhere with “very good”, “excellent” successes) and No. 78 (first in the list of students of the higher department). This “position” was legalized by § 37 of the Seminary Charter of 1814, which states: “From the senior students of the Seminary, the best is elected, at the discretion of the Board, to assist the teacher in a class of any language; teaches the rudiments of a language separately from the teacher, but under his supervision, and is called a lecturer of that language, without, however, being excluded from the number of students and without interrupting his teaching in the higher department.” Lecturers also received special remuneration. See the Minsk Spirit Archive. Seminaries for 1825 No. 33. S. A. Rozhdestvensky died as a priest of the Slutsk St. Nicholas Cathedral on January 18, 1826 from consumption: see M.O. Verzhbolovich, History of Minsk Theological Seminary II, p. 81 and in “Minsk Eparchs. Vedomosti" 1894 No. 21, p. 571, and † A.S. Rhodessky on page 402. This certificate (in the Archive of the Minsk Spiritual Seminary of 1825 No. 37) dated July 15, 1825, No. 151 states that “theology student Mikhail Gorbachevich ... entered the Minsk Seminary in September 1817 for 23 days, continued the seminary course with excellent abilities, excellent honest and modest behavior, diligence approximately zealous and constant. On the final test he turned out to be successful: in theological, philosophical, verbal sciences - excellent, in church history, mathematics and physics, general history - excellent, languages: Greek - excellent, Jewish, German, Polish - very good.” The author of the obituary in the “Orthodox Interlocutor” 1874, I, p. 119, this is a “fiery desire” Mic. Gorbachevich is explained by admiration for his victorious debates at seminar exams with Catholic scientists Innocent (Borisov), supposedly still a student at the Kyiv Academy, who was present there “together with the rector of the academy, who audited the Minsk Seminary, and later the Exarch of Georgia, Moses” (Bogdanov-Antipov, † July 13, 1834 g.). This message probably dates back to 1821, when - according to a letter from Innocent (then Ivan Alekseevich Borisov) to A.I. Belyugov on July 30, - on the way to Minsk, “in Slutsk, the seminar exams occupied us so well that we did not even see how the whole week passed. How pleasant and easy it is to test others, and how difficult and boring it is to be tested yourself!” See in “Kyiv Antiquity” 1882, book. III, p. 510. According to a letter to the same person dated August 3, 1820, Innocent traveled to Minsk with Alexander Andreevich (ibid., p. 508); if it was Maksimovich, a bachelor of the Kyiv Academy, then the latter’s trips to the named city are easily explained by the fact that from February 7, 1816 to February 10, 1832. the archbishop of Minsk was his father, Anatoly Maksimovich (in the world Andrey, born in 1766, after completing an academic course and serving at the St. Petersburg Seminary, he was a priest of the Church of the Savior in St. Petersburg, and in 1809 he became a monk. On March 3, 1812, Bishop of Poltava, on February 7, 1816, archbishop Minsk, February 10, 1832 - Simbirsk, † February 14, 1844, retired; see St. G. Runkevich: Brief historical outline of the centenary of the Minsk diocese, Minsk 1893, pp. 56–58; History of the Minsk Archdiocese, St. Petersburg 1893, according to the index on p. Ib). Since Innocent’s exams took place in 1821, the obituary’s reference to Fr. Moses is mistaken, for the latter never audited the Minsk Seminary during the period of his rectorship at the Kyiv Academy and was once in 1820 an auditor only of the Kyiv Seminary (see file No. 13 of the internal board of the Kyiv Academy for 1821), and in 1821 no audits were appointed from the Kyiv Academy at all. In 1822, Hieromonk Smaragd (Kryzhanovsky), inspector of the Kyiv Academy, was sent to audit the Minsk, Volyn-Zhitomir and Chernigov Seminaries (see internal file). her reign 1822, No. 10), and inspected the Minsk Seminary from July 9 to 12, and Archbishop was present at the tests of the students. Anatoly (see the files of the former Slutsk Seminary in the Minsk archive, folder for 1882), but, apparently, these were “internal” tests (at the end of the academic year), and not “public” (at the end of a two-year training course). On the contrary, according to the proposal of the board of the Minsk Seminary to the board of the St. Petersburg Spirit. Academy dated August 12, 1819, No. 74, in which, from July 9 to July 15, exams were carried out specifically for a two-year course “in the presence of His Eminence [Anatoly] and the most noble clergy; There were also other most honorable persons of various confessions present, such as: the Calvin rector Vannovsky, the Katowice prelate Shantyr, the colonel of the Lithuanian Uhlan regiment, with the officials subordinate to them, the marshal of the Slutsk district Nepokoychiysky, the Slutsk mayor Baron von Stahl and other worthy people” (ibid., folder for 1819 No. 3). In general, the two-year courses at the Minsk Seminary under Gorbachevich were in the following order: 1) 1817–1818 and 1818–1819. (when Gorbachevich was in the lower department); 2) 1819–1820 and 1820–1821 (Gorbachevich in the middle department); 3) 1821–1822 and 1822–1823. (Gorbachevich in “theology”, i.e. in the highest department). In 1821, there was no audit at the Minsk Seminary, but regular exams were carried out on June 12, 13 and 14. Therefore, we can only assume that Fr. described in the obituary. The case of Martyriya refers either to the two-year trials of 1819, or to the one-year trials of 1821, for in July 1823, Innokenty Borisov, who was finishing his academic course, was himself subjected to public trials in Kiev that month and could not be in Slutsk. See Archive of Minsk Spirit. Seminaries 1825, No. 37, where the presentation dated August 3 for No. 170 of the seminary board to the Kiev Academic (about sending two students there) and the last one back from October 21 for Mr. 554 (about II. Elinovsky). Wed. in M. O. Verzhbolovich II, pp. 108–109. 215 and in the “Minsk Diocesan Gazette” 1895 No. 3–4, p. 92; 1896 No. 2, pp. 55–56. See V.I. Askochensky on page 114. See pages 1168, 23. 1186. For the Spirit Commission. School, this word was crossed out by the hand of Smaragd. In a copy for Com. Spirit. Schools was added by Smaragd: “and on other orders.” In a copy for Com. Spirit. The schools have been corrected: “according to their activities in the service.” See M. O. Verzhbolovich, History of Minsk Theological Seminary II, p. 74 and in the “Minsk Diocesan Gazette” 1894 No. 20, p. 534. See and above p. 1172 init. On this side about Arcadia, see † M..Ya. Moroshkina, Materials for the history of the Orthodox Church during the reign of Emperor Nicholas I, book one, in the “Collection of the Imperial Russian Historical Society”, vol. CXIII (St. Petersburg 1902), pp. 149–150. However, the latter received Fr. Martyrius only in 1848, in 1859 he was awarded the Order of Anna, 2nd class. with the Imperial crown, and in 1854 he was awarded Vladimir 3rd degree. See Fr. Gerontia on pp. 45–46. See prof. N.V. Znamensky I. p. 276. See prof. N.V. Znamensky K page 14 See “Orthodox. Interlocutor" 1874, 1, p. 118. See “Orthodox. Interlocutor" 1874, 1, p. 118. 117. See “Orthodox. Interlocutor” 1874, I, pp. 120–123. See “Christ. Reading" 1831, part XLIII, p. 136. See † prof. I.A. Chistovich on page 342. Wed. Systematic index of articles published in the magazine “Christian Reading” for the years 1821–1903 (St. Petersburg, 1905), p. 173 Nos. 3.769 and 3.770. See “Orthodox. Interlocutor" 1874, part I, p. 119.