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Holy Hieromartyr Basil, Bishop of Amasia Licinius, who ruled the Eastern Roman Empire while Constantine was ruler in the West, maintained peace with his co-ruler during the first time after the division of the empire; even to please Constantine, the patron saint of Christians, he also issued several decrees in their favor, but, having established his power, he openly sided with the pagans and persecuted Christians in the areas under his control. At this time, many Christian women became victims of his dissolute rights. By the way, he turned his attention to one young Christian girl named Glafira, who was at the court of his wife, Constance. He instructed one courtier to tell Glafira that she was so dear to him that he wanted to marry her and was ready to remove his wife Constance... Offended and frightened by such a proposal, the pure Christian woman hastened to inform Constance about it and asked to protect her from the illegal plans of Licinius. To save the young girl from the persecution of Licinius, Constance spread a rumor that Glafira had fallen ill and died, meanwhile secretly removing her from Nicomedia. Dressed in a man's dress, accompanied by faithful servants, Glafira, after a long journey, arrived in the Pontic city of Amasia. She liked this city so much that she wanted to stay in it. By chance, she and her companions met a local resident, the Christian Quintius, who, having learned that they were Christians, offered them room in his house, introduced them to other Christians who were in the city, and to Bishop Basil himself, respected by everyone for his holy life. When Glafira told him about the reason that forced her to leave Nicomedia, the bishop advised her to avoid any acquaintance, fearing that if some careless conversation gave rise to guessing and finding out who she was, then neither she herself nor other Christians in the city would escape persecution. Despite this warning and various precautions, however, the bishop’s fears were justified. – At this time he was busy building the first Christian church in Amasia. Glafira reacted to this matter with complete sympathy, donated to the church all the rich gifts that Constance had endowed her with when parting with her, and, moreover, sent a letter to Constance in which, informing where and how she had settled, she asked her to deliver funds for the completion of the church under construction. Constance responded sympathetically to this letter, sent generous gifts to the church and at the same time wrote to Vasily herself, asking him not to abandon Glafira as his patronage... This correspondence was opened at the court of Licinius, and when it was reported to him, he ordered Glafira and Bishop Basil to be immediately brought to Nicomedia. But it so happened that before his command reached Amasia, Glafira died. Vasily was taken in chains to Nicomedia; he was followed there by clerics devoted to him: Parthenius and Theotimus. Upon arrival in Nicomedia, Vasily was immediately imprisoned, and his clergy settled nearby, in the house of a Christian named Elpidifor. This pious man managed, with the help of money, to persuade the prison guard to allow him and the clergy to visit Vasily at any time, and thus, spending days and nights together without hindrance, these people strengthened and enjoyed conversation and prayer. On the eve of the day when the bishop was to appear at trial, he, in the presence of his friends, spent the whole night in prayer and reading psalms. “If I dwell in the last seas, and there Your hand will guide me and Your right hand will hold me”... - he repeated, somehow especially focusing his attention on these words... Having poured out his soul in tearful prayer, Vasily said to his friends: “brothers, the test is approaching... Do not be afraid, do not be exhausted from the upcoming sorrow, but remain courageous and unshakable in the faith; lift up your soul's eyes to Him who can save us. Look steadily to Him, He alone can turn sorrow into joy and work into peace. Know, my friends, that on this night the Lord revealed to me what my end would be and what glory He would bestow on me, His servant. Do not be sad, but when you return, strengthen your brothers. Elect Eutyches, son of Callistos, as bishop.” And, having blessed those mourning for him, Vasily released them with wondrous calm. Soon after that he was summoned to trial; He firmly objected to all the accusations and refused pardon on the condition that he renounce Christ. Then the death sentence was pronounced over him. Going to execution, he sang psalms, prayed for the believers, for the end of paganism and repeated the words: “neither sorrow, nor oppression, nor torment, nor fire, nor death can separate me from the love of Christ” ... Then, turning to the executioner, he said: “Fulfill, friend, what was commanded to you!” - and bowed his head under the sword. After the martyr was killed, his remains were thrown into the sea. Notified by a secret revelation, Elpidiphoros and the deacons Parthenius and Theotimus found them near Sinop and transported them to Amasia, where they were buried in the newly built church. The life of Basil was described by John, presbyter of Nicoindia, who himself visited the martyr in prison and was an eyewitness of his death, but received other information from Elpidiphoros and two deacons who accompanied the saint and those close to him. Oh St. Basil of Amasia mentions St. in his speech against the Arians. Athanasius the Great and calls him one of the great defenders of Orthodoxy. He was present and subscribed to two famous councils in 314: Gangra and Neocaesarea 307. †St. Stephen, enlightener of Perm In the last half of the 14th century, the young cleric of the Ustyug Cathedral, by the grace of God, had a desire to devote his life to the education of the Zyryans, the wild sons of the northern forests 308. In Ustyug, a trading city, Stefan, the son of the clerk Simeon and the God-fearing Mary, even in his youth showed extraordinary talents; within a year he learned to read books fluently and then, between the clerk’s classes, he loved to talk with the Zyryans at the market. Carried away by the desire for a better life and enlightenment, he went to the cathedral city of his country. Even “the young man took monastic vows in the city of Rostov with St. Gregory the Theologian in the monastery called the Shutter, near the bishop’s, as if there were many books there”; the inquisitive young man chose the Theological Monastery for solitude precisely because there were many books here, and the proximity of the episcopal see provided other means for education. He studied books with tireless love. His biographer Epiphanius recalls with consolation how they used to argue among themselves “either about some events, now about a word, now about some verse or line.” Stefan wrote many books with his own hand, which, as Epiphanius says, serve as monuments of his thought on God: “desiring greater enlightenment, he also learned the Greek language.” According to the RCP. life of St. Peter Tsarevich, in Rostov, under Bishop Kirill, “in the cathedral church of St. The left choir of the Mother of God is Greek, and the right is Russian.” So blessed. Stephen had the convenience of familiarizing himself with both the Greek language and the books of the Greek Church. The Zyryan language was familiar to him in his homeland, in Ustyug, from close relations there with the Zyryan neighbors; and now he was engaged in it in order to be able not only to speak with the Zyryans, but also to offer them in their language the teaching of the faith of Christ. He compiled the Zyryan alphabet and translated several church books into the Perm language 309. However, deciding on the Apostolic feat, he was enriched not only by knowledge and not only by human aids: he spent his life in fasting and prayer, teaching his soul humility, meekness, patience, love, in order to endure all troubles and sorrows for the Lord, without harming the cause of faith and his soul. For the purity of his life, he was ordained a hierodeacon by Arseny, Bishop of Rostov, while he was tonsured as a monk by Abbot Maxim under the Bishop of Parthenia. His monastic exploits in Rostov lasted about 10 years 310. Having thus prepared himself for the title of preacher of the faith to the pagans, blessed. Stefan appeared in Moscow to the ruler of the metropolitan Gerasim, Bishop of Kolomna, and asked for blessings on his intentions. “Bless me, lord, I want to go to the pagan country of Perm,” said Stefan; teach St. the faith of infidel people; I decided either to bring them to Christ, or to lay down their heads for my Christ.” The shepherd saw in Stephen a special calling from God for a great work and inspired him to heroic deeds with his instructions. He ordained him as a hieromonk, provided him with antimensions, St. world and other sacred things - and c. the prince secured him with letters. It was then, after the death of St. Alexia Mityai went to Constantinople for initiation in 1379 311 From Ustyug blessed. Stefan went down the northern Dvina until the river flows into it. Vychegda: the settlements of the pagan Zyryans began here then. “And I began, like a sheep in the midst of wolves, in the midst of a crooked and perverse generation, to go and preach Christ,” says Epiphanius. He had to endure a lot of work, a lot of struggle, a lot of hardships and sorrows. In addition to Zyryan's savagery, paganism with its passions stood face to face in front of him, with irreconcilable anger against St. truth. Voipel and the golden woman were the main idols of Zyryan 312. In addition, they worshiped trees, stones, fire; various animals in the form of idols were also the subject of their reverent reverence; they believed in good and evil spirits, and knew a great spirit, inaccessible to worship, the servants of superstition presented themselves as extraordinary people - magicians (magicians) and tuns (soothsayers), and for personal benefits they were ready to defend the old delusion by all means. Blessed Stephen decided to do anything for St. faith 313. The first Zyryan settlement that he met at the mouth of the Vychegda was Kotlas, or formerly Pyras. Here the Moscow preacher was received cordially: the Magi had not yet learned about him. He baptized the inhabitants here and founded a church 314. Continuing his journey along the right bank of the Vychegda, he preached the name of Christ to the pagans and erected chapels and crosses here and there, as the most understandable books of the new faith for ordinary people 315. Finally he stopped at the confluence of the river. Vym with Vychegda, where the main nest of the Zyryans was then, from where they extended further along Vychegda, Vym and Sysola 316. Here, where the most noble Zyryan lived, Stefan began to preach heavenly truths with particular zeal. The simple-hearted listened to the new preacher in amazement and then were baptized. At first there were few who decided to part with their usual superstition. Blessed Stephen thanked the Lord for this, and built a church at the mouth of the Vyami in honor of the Annunciation, “the first holiday of all holidays,” celebrated in March, “the first of all months.” He opened Divine Services in it in the Zyryan language, so that everyone could compare Christian teaching with the thoughts and deeds of superstition. But the ignorance was too great - it required even more astounding understanding. For Zyryan, the object of the highest reverence was the “wild birch”, enormous in thickness and height, standing on an elevated place. Zyryans gathered to her from different directions and brought the best catches from hunting. Stefan, who set up his cell not far from the birch tree, took advantage of the meetings of superstitions at the birch tree to teach them the holy truth. But she was also the most powerful obstacle to the success of his preaching. She, so long revered, held the minds and hearts of superstitions in fascination. The name “cunning” was given to her because things were told about her that either frightened or delighted the imagination of superstitions. St. Stephen prayed to God and decided to settle accounts with the mischievous spirit. He cut down and then burned the vile birch tree. He understood that he would arouse the anger of fanatics, but he surrendered himself to the will of God. The pagans, having learned about the death of their deity, came running, ready to kill Stephen. Without responding to abuse or threats, he prayed to the Lord. The calmness and meekness with which St. met his near death. Stefan, Zyryan was struck; others were kept from killing by fear of Moscow for its ambassador. When the excitement subsided somewhat, the preacher said to the Zyryans: “Judge for yourself, are your gods strong when they cannot protect themselves from fire? Are they gods when they are so weak and lack not only sense, but also hearing and sight? And your deity did not know how to protect itself from me, who was weak. Are not all your other gods like this? This is not the Christian God. He sees everything, knows everything and is Omnipotent when he created the whole world and provides for everything. And how good He is, especially to those who know Him! I wish you well, preaching to you the true God; He will love you and do good to you when you begin to honor Him sincerely.” This sermon, powerful with astonishing evidence, converted many Zyryans to the holy faith. St. Stephen built a church in honor of the Archangel Michael, the destroyer of the spirits of darkness, on the site of the “sweet birch tree”. The curious came to listen to Christian worship and gave it preference over pagan worship; but they remained in paganism only because it was ancient, adopted from the fathers. The fanatics of error were ready to kill Stephen; despite the Moscow certificates. They did various kinds of insults to both Stefan and the Zyryans who had converted to Christianity, with the intention of causing the latter to quarrel and fight. But the teacher of Christian love himself endured insults complacently and taught his students the same. This calm enduring of all troubles, this invincible patience, greatly amazed Zyryan; They finally gathered in large numbers and in the general council decided that Stefan is a wonderful teacher, who repays for insults with love and forgiveness; How can you not obey him? They themselves came to Stephen with a request to baptize them into his faith. St. Stephen thanked the Lord for His strong grace. Now the new children of the faith themselves began to destroy the objects of their former worship, cut down sacred trees and crushed idols: rich furs of martens and sables, which hung here and there with the deities, they brought to St. Stefan. But he did not want to use anything and consigned everything to the fire; he only allowed Matvey Zyryanin, who served with him, to use linen to wrap his legs. This selflessness of the Christian preacher again served as praise to St. faith; it showed that the Christian preacher loves his faith only for its own sake, while ministers of superstition defend superstition only out of self-interest. The Zyryans understood this, and those who turned to the holy faith began to love it even more, and those who wavered turned to Christ with firm convictions. St. Stephen built a church of St. at the mouth of the Vym River. Nikolai. He started schools at churches. “Teach Perm to read and write, commanding to learn the Book of Hours and the Book of Hours and the Song of David”; at the same time, he sorted the students according to their abilities, in order to “promote some to priests, some to deacons”; He taught others to write in Perm. The elder of Vymychey, who was also the chief priest, Pama, who lived in Knyazh-Pogost, where traces of the ancient fortified town 318 are still visible, rebelled against the spreading of St. faith. “Why do you leave the faith of your fathers? And he spoke to the Zyryans. How can you obey someone who has come from Moscow, who oppresses you with taxes? And who are you listening to? A young preacher unknown to you, while I am your father and from your family?” He entered into a heated argument with St. Stefan. “You Christians,” said Pama, have one God; and we have many helpers both on land and on water, giving us happy fishing in the forests, and supplying Moscow, the horde and distant countries with its excess; they tell us in sorcery secrets that are inaccessible to you.” The Christian teacher answered that the true God is one, - Omnipotence is one; The powerlessness of the idol gods is obvious from experiments. After much debate, Pama, to justify his faith and his gods, volunteered to go through fire and water and demanded the same from Stefan. “I do not command the elements,” answered the humble Stefan; but the Christian God is great, I go with you.” Pama trembled and begged to be spared from certain death. “You are witnesses,” Stephen said to the assembled people, “he himself demanded that the dispute about faith be resolved by fire and water, and yet he does not want to be baptized. How should we consider Pama now? What should we do with it? - “Put the deceiver to death,” said the people; if you let him in, he added, Pama will do dirty tricks on you.” “No,” answered the saint, “Christ did not send me to put anyone to death, but sent me to teach. Pama does not want to accept saving faith; let his stubbornness punish him, but not me. And in order for him not to sow weeds in God’s field, he should be removed from the Vym country.” And Pama was kicked out. With his accomplices, he retired to the Ob and founded the village of Altym 319 between the birch Ostyaks. Grateful for the victory over Nama, St. Stephen built the Church of St. Nikolay on Vyshera 320. In 1383, Stefan went to Moscow and, telling V. Prince Dimitri and M. Pimen about everything that happened at the Zyryans, presented that they needed a bishop - the region is so far from Rostov, and the Zyryans, scattered in different places, had baptized up to 1000 people. 321. When Stefan's affairs became public in Moscow, the best spoke about him with respect 322; others interpreted: “Why was it necessary to invent new writing? Before there was no literacy in Perm. What's new? If literacy is needed, Russian is enough.” Proud of their ignorance, they called St. the preacher is nothing but snoring. But this is how they interpreted it, Epiphanius notes, by people poor in meaning. V. Prince Dimitri was delighted with Stefan’s exploits. The Council found that after Stephen there is no one more capable for the episcopal see of the Zyryans, and St. Stephen (in the winter of 1383) was consecrated bishop 323. The one released with gifts led. the prince, who had long known and loved him 324, the saint, arriving to his flock, set up a see in Ustvym; here, at the Church of the Annunciation, he built a monastery 325. He ordained capable Zyryans as clerics, deacons and priests 326. “And his priest, says an intelligent contemporary, serves mass in the Perm language, matins and vespers, and his cononarchs according to the Perm books to the cononarch, and the singers shout all the songs in Perm.” Wonderful picture! a picture close to the reality of the Apostolic times! The saint still had to examine his flock in order to see how new believers lived in the faith, and, if possible, to promote new successes of faith. During his journey, along with the tenets of the true faith, he taught the rules of family and civil life, peacefully resolved disputes, and helped the poor. In many places, with consolation, he saw the worthy fruits of his preaching, peace and love in mutual relations between those who had previously been so wild and evil. But he didn’t see pleasant things everywhere. Residents of the larger village of Gama, 30 versts above Yarensk, received him unfriendly the first time he was with them - and then they wanted to kill him; however, some of them were baptized. - When he again arrived to them, seduced by magicians and tunas (soothsayers), laughing impudently, they told him that they were again “eating squirrels.” It was painful for the saint to hear this. “Blind people! Let Gam be blind!” he said sadly. From that time to this day this volost is called: “blind Gam”; Moreover, the inhabitants of Gam are still nearsighted and weak-sighted, and they are called “blind people.” Another incident related by tradition is striking, in a different tone. In the village In Tulima, 25 versts below Yarensk, one woman, seeing the thin shoes of the righteous man, gave him new footcloths. The saint, blessing simple-hearted charity, said that this place would be a trading place, and it was so, despite the lack of amenities for trade 327. The saint was a true father for his Zyryans in all their needs and troubles. In 1385, the Voguls attacked the Zyryan settlements located along the upper Vychegda and Sysola. The saint sent for military help to Ustyug; - he ordered the residents of Ustvym to be ready to meet the enemy, to gather with weapons on two hills near the cathedral; He himself performed a nationwide prayer for God’s help. - Ready to lay down his soul for his children, he set off himself, in full robes, with the clergy and some Zyryans up the Vychegda, on boats, to meet the enemies. The Voguls noticed Stefan's rook from afar; his face seemed menacing to them and he himself seemed to be throwing arrows. Mistaking him for a terrible sorcerer, they rushed to run and left all the loot with the Zyryans 328. After that, the Zyryans suffered from severe hunger, winter bread spoiled from the cold spring, and heavy summer rains completed the death of plants. The fields remained unsown and bread rose to unprecedented prices. – The cries of the hungry tormented the saint’s soul; he opened the granaries of his house, distributed bread to some without money, and lent money to others. – The hunger intensified and in distant villages reached deplorable extremes; many fled from their homes and, having only tree bark for food, arrived in Ustyug barely half-dead. The saint used everything he could to mitigate the terrible disaster: several times he ordered bread from Ustyug, and then from Vologda 329. Naturally, as a result of such a famine, the Zyryans were not able to pay the taxes that the tiuns of the Grand Duke extorted from them. The saint sent a message to Vel. to the prince, where he depicted the disasters that befell Perm and the measures taken by him, asking for temporary relief for the poor people. The Grand Duke eased the fate of Perm: arrears from previous years were forgiven, the people were freed from taxes for a year, and the expenses of the department were generously rewarded by the fact that part of the villages neighboring Ustvym were assigned to it. The people, hearing about the mercy of the Grand Duke, breathed freely. The saint extended his solicitude even further. When the inhabitants sowed the fields, he gave them seeds; if anyone needed to purchase hunting equipment, Stefan bought them, and then helped to profitably sell the trades 330. Meanwhile, at the end of 1386, he traveled to Novgorod, asking that the veche curb the self-will and insolence of the Novgorod freemen, who carried out robberies in Perm, along the Kama and Volga, and ravaged settlements along the Vychegda. The Grand Duke at the same time punished Novgorod for the same thing by force of arms. Saint Perm was received with honor in Novgorod; The veche generously paid for the losses incurred by the Zyryans, and strictly forbade the ushkuyniks to touch Stefan’s flock 331. In 1390 St. Stefan was in Moscow. Here it was necessary to ask the new Grand Duke to curb his officials, who in the remote region committed all kinds of violence and forced the Zyryans to suffer cruelly. On this journey, hurrying to Moscow, he could not be, although he wanted, at the monastery of St. Sergius; stopping 10 miles away, he said a prayer and said: “Peace be with you, spiritual brother!” The monk was then sitting at the meal and, standing up, bowed and said: “Rejoice, you too, Christ’s shepherd; may the peace of God be with you" 332. In Moscow, the Saint of Perm found special attention from both the High Hierarch of Russia and the Grand Duke. Together with Metropolitan Cyprian, he was in Tver at the council that judged Tver Bishop Euthymius. And the new Grand Duke Vasily and his boyars presented the Perm saint with rich gifts. With the help of these gifts, blessed. Stefan built a hospice house at his monastery, where he lovingly received and comforted helpless poverty. The favorable reception of the saint in Moscow also meant a lot for the Perm civil authorities - he humbled their self-will 333. In 1392, a zealous shepherd delivered Zyryan from Vyatchany. Those, driven out of their places by the Tatars, wanted to settle between the Zyryans, to their embarrassment, and even began to rob the Zyryans. The saint convinced the Vyatchans to look for their property, and they drove the Tatars out of their places 334. In addition, another service to his region is known: he put an end to the atrocities of the robber Kort-Aika, from whose name the village of Kortkeros, 44 versts from Ust-Sysolsk 335, received its name. How many blessings their caring shepherd poured out on the Zyryans, Epiphanius expresses this in Perm’s lament over the death of Stephen. “We have lost, so the people mourn the loss of Stefan, we have lost our trustee and intercessor. He prayed for the salvation of our souls before God, and offered our complaints to the prince, grieved about the benefits for us and about our benefits; before the boyars and commanders he was our zealous intercessor; Many times he saved us from violence, work, and Tiun bribes and eased our taxes. Even the Novgorod Ushkuiniki, these robbers, obeyed his words and did not rob us. Previously, we were a mockery for the neighboring pagans - Lopi, Vogulich, Yugri and Pinega, and he delivered us from them.” Epiphanius, who was not himself at the site of the exploits of St. Stephen, does not determine to what extent the preaching of St. Stefan in Perm. But he says: “he built churches and founded monasteries, tonsured monks and installed abbots.” This shows that St. Stephen not only himself spread and affirmed the holy faith, but also used the activities of others in its favor. Thus, it is clear that the boundaries of the diocese of the Enlightener of Perm were not cramped. According to Epiphanius, Stefan began preaching from the mouth of the Vychegda and first extended to Ustvym. Walking along the same river to the east, we meet in the upper reaches of its deserts Spasskaya Ulyanovskaya, 165 versts from Ustsysolsk 336, and another - 60 versts from this city, called after him, Stefanovskaya. – In the last monastery, even in the last century, some church poems were sung in the Zyryan language 337. And so, besides the cathedral, there are two monasteries not named by Epiphanius. To them we must also add the monasteries of Ustvym, Arkhangelsk and Yarenskaya Arkhangelsk, known from notes 338, then Tsylibinskaya, 28 versts from Yarensk, on the left bank of the Vychegda; her boss is blessed. Demetrius was a zealous propagator of Christianity and his memory is revered as an ascetic of God 339. So, here are indications of the limits of Stephen's diocese in the west, south and east! It went north along the Vym, but hardly extended to Pechora, where other preachers acted much later than St. Stefan 340. At the beginning of 1396, Saint Stephen once again went to Moscow, but never returned to his children. After spending 18 years in Apostolic labors, he died on April 26. His holy body was laid “in the monastery of the Savior outside the wall,” which is now the Savior on the forest, in the courtyard of the royal palace 341. Here, to this day, his relics rest in hiding 342. Still blessed. Metropolitan Photius called Stephen a man of God and a great saint 343. M. Simon wrote to Perm in 1501: “may the prayers of the great holy wonderworkers Peter, Alexy and Leonty and Stephen, Bishop of Perm, be with you” 344. The service to St. Stephen was written by the Serb Pachomius, “by order of Bishop Philotheus,” Bishop of Perm from 1472 345. The beautiful stichera of praise for this service: “Come, now newly enlightened cathedrals, let us worthily honor with songs and praises the father and benefactor, who gave birth to us through the rebirth of baptism and brought us out of darkness into the light; Let us cry out the verb: Lord! through the prayers of Thy saint Stefan, save and provide for all who piously sing Thee from the heart.”346 One cannot help but regret that very little of the written works of the Perm enlightener has survived to this day. In addition to the Perm alphabet, and even that one is not complete 347, the Zyryan Liturgy is known, but it is far from complete 348. According to Epiphanius, St. Stephen translated into the Zyryan language: a book of hours, a psalter, selected readings from the Gospel and the Apostle, and proverbs, stichera, octoiche, liturgy and several holiday services. – And all this is lost to us, with the exception of the funeral Gospel and the Apostle. – The saint’s message to Grand Duke Demetrius with intercession for the unfortunate Zyryans 349 has not reached us either. Only a few things of the saint have survived: a linen sakkos 350, a staff 351, calendars on wood 352, two icons - the Savior and the saint. Nicholas 353, a wooden cross 354, and finally the image of the Holy Trinity, which stood in Vozha, 30 miles from Yarensk, and then in Tsylib, now deeply revered in the Vologda Cathedral. † Venerable Ioannikiy of Chernoretsky In the monthly Gospel, written in 1329, it is shown under April 26. memory of "St. Joannikia" 355. Biographer of St. Stefan Lazarević writes about the Serbian monks: “many chosen ones appear in the monasteries and many among them are silent, talking only with the rustling of leaves, with the birds of the air and with the murmur of stream waters. Their only business is to glorify God, glorified in the Trinity, Whom the angels praise with continuous songs.” If anyone is in Serbia, then this was especially the case with St. Ioannikiy Chernoretsky. A recent visitor to Serbia describes the place of the exploits and the exploits themselves of St. Ioannicia. “We went down to the Ibru, crossed the river at a ford, and began to climb through a dense forest. Half an hour later, such a majestic mass of rocks opened up, such as is rarely seen even in Herzegovina, this fatherland of rocks. This place is called “Black River”. The reddish mass of granite rises almost vertically, presenting at the top either regularly surrounded outlines, or teeth and points. There is a church in this granite. A number of cells are attached to the rock itself, the outer, whitewashed stone wall with six small windows, protruding from the flat surface of the cliff, is reminiscent of swallows’ nests on the house: only there is no cornice supporting this human nest, but it rests on an inconspicuous ledge of the rock. Near the cliff, making almost a right angle with it, but not touching it, stands another mountain, overgrown with forest, along which a path leads. Opposite the church it forms a small platform; the platform is connected to the cells by a narrow wooden bridge leading to a wooden gallery, which is surrounded by a number of cells. Break the bridge, and the cells with their church will be separated by an abyss from the whole world. – The church, I said, is in the cliff itself, only the altar goes out, a semicircular wall that stands in a row of cells, crowned with a small cross and decorated with two al fresco images: St. Archangel Michael and St. Petra Korishsky. “You are led through a low and completely dark passage, which seems to have been formed by nature itself, into a cave that is quite extensive and in one place quite high. They show you a small gorge in the wall of the cave: the holy hermit Ioannikios sat here; Under this recess you can see a recess where he rested his legs, and another on the side where he rested his elbow. You can only sit in the most difficult position, bending over and putting your head forward. – Ioannikios lived in this cave, on this chair, for 70 years. “I tried to sit down, and in one minute my whole dress was wet: water constantly oozes through the rock, and the surface of the cave never dries out. In another place they show a depression where water accumulates and flows in a stream; This depression, they say, was dug by the hermit with his nails in order to have water. - From this cave you enter another larger one, where St. Ioannikiy built the church of St. Archangel Michael. – It is also completely dark, also damp, like the other cave 356. According to the synaxarion of Serblyak, the hermit Ioannikis, born in Zeta, on the coast, settled in his early youth on the river. Ibre in Chernoretskaya rock. Here he labored as a stern fasting man who renounced himself. Some monks, having seen his selfless life, remained to live with him in order to obey his advice unrequitedly. The hermit, after some time, suggested that they build a church and a monastery. The good idea, with the help of God, was brought to fruition. – When rumors spread about the new life of Ioannikios, many came to the rock for spiritual exploits. They began to praise Ioannikis even to his face. This greatly disturbed the one who loved humility and silence so much. Having betrayed his brethren to the Lord and His grace, he withdrew from his beloved rock. In the nearby virgin desert, he settled in a cave, near a stream of cold water. And here he peacefully gave up his spirit to the Lord, at the end of the 13th table. 357. Relics of St. Joannikia rests in the monastery of the virgins, which was built by Yuri Brankovich (1427–1456) in gratitude for the healing of his daughter. The Serbian Church sings to the saint: “Having obeyed the Divine commandments, you remained in silence throughout your entire life and, having been reproached in your fatherland, you were nourished by the desire for true glory.” “Having acquired the desire of Christ, you closed your feelings from everything that is perishable and fleeting, and through the exploits of your soul you ascended to the heights, blessed one.” “Reverend Father, having listened to the voice of the Gospel of the Lord, you left the world, attributing wealth and glory to nothing, and living in solitude, you cried out to everyone from there: love God and find grace, prefer nothing to love, so that when He comes in His glory, you will find peace with all the saints: through their prayers, O Christ, preserve and save souls ours" 358. See “Poly, Months of the East” by arch. Sergius, vol. II, part 2, p. 118. RKP. life of St. Stephen, described by Epiphanius, a student of St. Sergius, in the Synodal. RKP. XVI century No. 420. 555, in the minea Makaria ed. at 4 o'clock. Memory. old Russian lit.; reduction in h.-min. Apr. 26. Epiphanius writes in the preface: "I, a poor monk, moved by love, decided to write, in memory of future generations, some of the good and wonderful life of our revered father Stephen, Bishop of Perm - about his birth and childhood, about his youth and the first exploits of monasticism, about the priesthood and sanctity, until his repose. I collected information about all this here and here: about other things I heard from his disciples - this is how I learned about his teaching and pastoral leadership; I saw other things with my own eyes or heard from him, since I talked with him many times; I received other things from old people whom I asked about him.” Epiphanius's story is verbose, but not rich in news about the Perm deeds of Stephen. Brief Life April 26 in music Rumyantsev, p. 603. Epiphanius: “and it was a good idea and intention to go to the Perm land and teach it... he had this idea for a long time.” - On the image of St. Stephen of the 17th century, standing in the iconostasis of the Kremlin Spassky Church, the inscription reads: “St. Stephen, bishop, originally from the great Russian city of Ustyug, son of a clergyman, cathedral churches of the Holy Mother of God, also in Ustyug, named after Simeon, and mother Mary, and the first bishop of Perm, who taught the faith of Christ and the cross, and letters in their language compiled in fol. 6880 (1372). He reposed in the summer of 6904; his body was laid in this holy church” (Snegirev’s monuments 127). In 1372, Stefan was still in Rostov; and the next While still in Rostov, he compiled the Zyryan alphabet. Epiphanius about the time of translation of books: “I remember from the creation of the world in fol. 6883 (1375).” – But he also says that Stefan was involved in translating books between the Zyryans. – About the Greek language collection. l. 6, 128. 129. Epiphanius: “Desiring greater intelligence, as a form of philosophy, study both Greek literacy and the Greek books, which I have always had in my possession; and I have been able to speak in three languages, and have also been able to read and write in three languages, such as Russian, Greek and Permian.” Epiphanius. A venerable admirer of the “shrine of Rostov the Great” (M. 1860) recognizes Parthenius as the same person as the bishop. Peter, on the basis that “in the sedate book three bishops of Rostov are mentioned, dedicated to St. Alexy: Ignatius, Peter and Arseny.” But: a) a list of persons dedicated to St. Alexy, even in the new edition, is not complete (see Russian saints Feb. 12); b) Parthenius is placed as the successor of Peter and the predecessor of Arseny in the list of Rostov. archpastors of the 15th century (Collected l. VI, 126. VIII, 69); c) Peter died in 1365, and Arseny was elevated to the see in 1374. Was it really possible that after 1365 until 1374 there was no archpastor at all in Rostov? Epiphanius. In the steppe book 1, 524 it is said that Stefan was appointed presbyter by Gerasim, Bishop of Kolomna. Also in the prologue and summer. collection l. VIII, 69. VI, 129. Epiphanius: “The essence is that they have old idols to them from afar to passers-by and from distant places of commemoration to the shah; - and in three days and in four and in a week they sent offerings and funeral commemorations with all the utmost care.” M. Simon wrote to Perm in 1501: “You wouldn’t serve as an idol of nature, you wouldn’t accept their demands, you wouldn’t pray to the fool Voipel according to the ancient custom” (Ist. ac. 1. No. 112). Both Herberstein (Rer. Mozsov. p. 56) and Gvanini (Moscoviae descriptio p. 15. ed. Starzevscy), they say that the idol of a golden woman, with her son on her knees, and with her grandson at her feet, stood at the mouth of the Ob, in the Obdorsk country; the latter adds that he was worshiped, in addition to the Obdortsev, Ugra, Vogulichi and other neighboring peoples. In 1846 on the left bank of the river. Tui, flowing into the river. Kamu, in the settlement, a tin idol, a silver dish, a bowl with a Tatar inscription and Sassanid coins of 852–1276 were found. Affairs 1858, part 29, department. 3, pp. 49. 55. Collection years. 5, 250. “Bishop Stephen, a man of God, living among the unfaithful people - those who pray to idols, fire, water, stone and the golden woman and the magician and the sorcerer and the tree.” In Nikoi, l. 4, 267 added: “to the sun, oxen, goats.” Sl. West. geogr. total for 1855 4. 167–190. Nadezhdin in Encyclop. lex. XII, 299. Residents along the river. Vychegda from the mouth and beyond Yarensk has long been Russified (ibid., p. 250); According to the Zyryan names of the villages, they show that former Zyryans live here. Nowadays the Zyryan language begins from the village. Menugi in 20 ver. above Yarensk. Epiphanius: “For anyone who wants to travel to the Perm land, there is a convenient path from the city of Ustvym up the Vychegda River, until it descends into Perm itself.” According to the book of the “big drawing” at the confluence of the Vym, called here the river. The mountain stood like a bird. Permian. "And along the Vychegda River from the top on the right side, the city of old Perm, from Ust-Vychegda, 140 versts. The Bird River fell into the Vychegda River, from the top of the country under the city, under the old Perm." Ed. 1846, pp. 191. 193. Chet-minea; the story about the Ustvym Archangel Monastery (Vologian journal for 1850, No. 9). The latter also tells about the construction of fortifications by the Zyryans, at the behest of Stefan. This is in accordance with the terrain and circumstances of the region. But the story that the rebellious Zyryans were struck with blindness four times and then were healed is almost an invention of the late Zyryanin. Contemporary Epiphanius does not say a word about this. Encyclop. lex. XII, 230. This is what the residents of Altym say according to legend. - Abramov in Zh.M. enlightenment. for December. Stichera of praise to St. To Stephen: "You repelled the vain talk of the cruel and evil pan-centurion and drove him, like a sorcerer, from the flock of Christ, and taught the people of God apostolically. Therefore, now having gathered together wisely, we honor your memory, saint." Volog. led for 1850 No. 11. Encycl. lex. XII, 249. Collection l. 6. 129. The same (Stephen) crushed the idols, and baptized there, still in the end, there were many people, as if up to a thousand." Also Step. Book 1,524. 525. In Epiphanius, the number of converts is 700. Epiphanius: “many, especially in Moscow, deciding: this is in truth a philosopher; the new one was Constantine, called Cyril, who created the Slovenian letter in 38 words (letters): this one also added up the number four between two ten (24) words (letters), similar to Greek letters.” Collection l. 5, 239. 6, 129. East. Hier. 1, 395. According to Nikon. l. 4, 140. In one month they were dedicated - in Pereyaslavl Savva for Sarai, in Kostroma Mikhail for Smolensk, in Vladimir Stefan for Perm. According to the life of Stefan, “after Takhtamyshev’s army (1382) for another winter, when Michael was appointed Bishop of Smolensk, then this (Stephen) was installed with him at the same time.” – Sl. collection l. III, 92. 133. 232. Epiphanius: “Most of all it is an honor for his appointment to the prince, for we know him well and have loved him for a long time.” For the maintenance of the department. the prince gave the Ustvym volost with its arable lands and meadows, and from then on Ustvym was called in charters “the city of the ruler.” Vologda. Led. for 1850 No. 6. Epiphanius, speaking about the construction of this church, writes: “where later its great monastery was created, and then its bishopric was named.” Vologda. lips Ved. for 1850 No. 4. Encyclop. vocabulary XIL 249. Vologda. lips Ved. for 1850 No. 7 and 8. Thursday Apr. 26. Epiphanius: “Many boatloads of kolkrat were brought from Vologda to Perm, and all this was spent not for anything other than for one’s own business, but also for the needs of strangers and those who came and everyone else who demanded it.” Vologda. Ved. for 1850 No. 8. Unfortunately, Stephen’s message to V. has not reached us. to the prince. The cry of Perm. Collection l. 4, 94.5, 240–242. Nikon. years. 4, 149. Karamz. 5, 52. 53. Nikon. years. 4, 116. 196. Karamz. 5, pr. 232. Epiphanius in the Life of Stephen. Vologda. Ved. 1850 No. 12. Northern Bee for 1852 No. 108. East. Hier. 6. 467. 579. 580. About the Ustvym Arkhangelsk history. Hier. 6, 566–580. The Yarenskaya Arkhangelsk monastery was located on the site of the current Yarenskaya Intercession Church. Vologda. Ved. for 1850 No. 9. East. Hier. 6, 649. 650. Two ancient icons of St. Demetrius are in the chapel above his tomb. Dictionary of Saints, pp. 86. 87. St. Petersburg. 1836. Trinity Monastery, 600 ver. from Ustsysolsk (East. Jer. 5, 560), in all likelihood, founded under St. Jonah. – As for the Koryazhemsky and Soiginsky monasteries, it is in vain to include them in the circle of the exploits of St. Stephen (Encyclop. Lex. XII, 249. 417); – they were founded much later than St. Stefan. See about St. Login and Simon. Collection l. 6, 128. 129. Step. book 1, 523–525. Nikon. l. 4, 267. 268. Tale. RKP. short life in Music. Rumyapts., p. 603. Snegirev monuments 121–139. In the word about the advent of the Holy Spirit. East. Act. 1. No. 169. According to the royal charter of July 2, 1601, “the image of Stephen the Wonderworker of Perm” was sent from Moscow to Verkhoturye - Temp. General East. book 25 mixture page 8. List Blush. Muz., page 595. Tsarsky No. 563. In the menaion of Macarius his life with the inscription: “April 26 in memory of our father Stephen, bishop and teacher of Perm.” Tolstoy 1. No. 292. 306. Collection of services of Russian saints 1698 Service of St. Stephen, written by Pachomius, with the blessing of Bishop Philotheus (1472–1501) was placed in the oven. less, but without the acrostic. – Vostokov’s last one in the Museum p. 595. The ABC - at Karamzin 5, pr. 125. The ABC of 1510 in Muz. Rumyantsev No. 360. Songs of the liturgy with the addition of the funeral Gospels and the Apostle - in 3 volumes of Lepekhin’s notes. Another list of liturgy is in the Bible. General East. No. 99. In the Frieze Chronicle of the mountains. Ustyug says: "after the closure of the Ustva department, most of the books and church utensils were sent to Moscow. The remains of both books, ancient Zyryan idols and other remarkable rarities were taken away in 1779 by Governor-General Melgunov." Severn. Archive 1822 2. 327. Where are the last ones? In the inventory of Khutyn monastery. 1642 “Book collection, at midday, of Stephen of Perm” (West. Archaeol. General. IX, 520). This book is indicated by the same words in the inventory of 1653 (Undolsky inventory of books, p. 32). -What is this? Epiphanius's Life of St. Stefan? Or any of Stephen's collected works? Sakkos in Solvychegodsk Annunciation Church. Pushkarev, description. Volog. lips., p. 110. A staff with images and a description of the life of the saint is in the Perm Cathedral. The cover with the inscriptions was undoubtedly built after St. Stephen, because the last inscription says: “they rejoiced unfaithfully about death.” But the staff itself is the property of the saint. In Russian Archaeogr. Society. The miraculous icon of the Savior in the Irtovo Church, in the 7th ver. from Yarensk. Saint icon Nicholas, also miraculous, is in the Cherdyn Cathedral. Permsk. led 1347 No. 14. On Vendeng, in Yarensky district; Volog. led 1850 No. 10. Grigorovich is on his way. page 18. Hilferding in the West. Geogr. General XIII, 160–162. Hilferding (c. Western Geogr. General. XIII, 161) believes that Rev. Ioannikiy lived under the despot Yuri Brankovich 1427–1456. But this is a mistake that was also made in Serblyak. According to the monthly calendar of 1329, it is clear that the monk died before 1320. The traveler and the Serbian were led into error by the news that St. Ioannikis healed Brankovich's daughter (Ibid., pp. 289. 290). This healing is the work of the saint’s afterlife activities. Serblyak, 1861. 50–51. Here is the memory of Rev. Ioannicia – Dec. 2 This is, of course, the day of the opening of his relics.