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St. George, Met. Mytilene, confessor St. George was one of those bishops who in 815 did not agree to the lawless council’s decision to destroy icons; Emperor Leo the Armenian exiled him to Tauride Chersonesos, where he died. † Venerable Nile of Sorsky Reverend Neil is a great father of the Russian Church, in his asceticism and instructions. He was from the noble family of Maykovs. He believed the beginning of monastic life was in the monastery of St. Kirill Belozersky. Here he used the advice of the intelligent and strict elder Paisius Yaroslavov, who later was the abbot of the Sergius Lavra and did not want to be a metropolitan. Then he traveled to the east to see spiritual life in experiments; he was, in his words, “on Mount Athos, in the countries of Constantinople and other places” 67. – Upon his return from the east, he lived for a short time outside the fence of the Kirillov Monastery, in a secluded cell; then 15 versts from the monastery, on the river. Sorka, built a cross for himself with a chapel and a cell, and to those who wanted to share his exploits, he offered life not as a communal life, but as a monastery. The history of his inner life was partly revealed by the monk himself in a letter to Prince. monk Vassian, at his urgent request. “I am writing to you,” he says, showing himself: “your love, according to God, compels me to do this and makes me crazy to write to you about myself. – We should not act simply and not according to cases, but according to Holy Scripture and according to the tradition of St. fathers. – Wasn’t my removal from the monastery (Kirillov) for the sake of spiritual benefit? For her sake, for her sake. “I saw that they live there not according to God’s law and paternal tradition, but according to their own will and human reasoning. There are also many who, in doing so, incorrectly dream that they are living a virtuous life... When we lived together with you in the monastery (Kirillov), you know how I moved away from worldly connections and tried to live according to the Holy Scriptures, although due to my laziness I did not have time. At the end of my wandering, I came to the monastery (Kirillov) and outside the monastery, near it, having built myself a cell, I lived as long as I could. “Now I have moved away from the monastery, and by the grace of God I have found a place in my thoughts that is not very accessible to worldly people, as you yourself have seen. Living alone, I study spiritual scriptures; First of all, I test the commandments of the Lord and their interpretation, and the traditions of the Apostles, then the lives and instructions of St. fathers. – I reflect on all this and whatever, in my opinion, I find pleasing to God and useful for my soul, I rewrite for myself. This is my life and my breath. For my weakness and laziness, I placed my trust in God and the Most Pure Mother of God. - If something happens to me, and if I don’t find it in the scripture, I put it aside for a while until I find it. “I don’t dare do anything of my own free will and according to my own reasoning.” – Whether you live as a hermit or in a community, listen to the Holy Scripture and follow in the footsteps of the fathers or obey the one who is known as a spiritual man in word, life and reasoning... The Holy Scripture is harsh only for those who do not want to humble themselves by the fear of God and retreat from earthly thoughts, but want to live according to their passionate will. Others do not want to humbly experience St. Scripture, they don’t even want to hear about how to live, as if Scripture was not written for us and should not be fulfilled in our time. But to true ascetics, both in ancient times and in the present and in all centuries, the words of the Lord will always be pure words, like refined silver; The commandments of the Lord are dearer to them than gold and precious stones, sweeter than honey and honeycomb.”68 From this letter it is clear, by the way, that the path of life chosen by Nile amazed his contemporaries. And indeed there was something to be amazed at, especially for the weak. Wild, gloomy, deserted is the place that the monk chose for his monastery. Nile. This is not the Athos region, where there is so much beauty of nature, where the air is life-giving, the fruits are luxurious. The Sorka River, which gave its name to the Russian saint of God, looks more like a swamp than a flowing river, stretches slightly down; – the entire area of ​​the monastery is low-lying and swampy. And it was here that the Russian hermit labored. – The pond dug by the Rev. is still intact. Nile, and his works - a well with delicious water, which is used for healing 69. – Neil’s clothes are still intact; her hair pricks like needles. – The entire monk’s skete society consisted of a hieromonk, a deacon and 12 elders 70 . – Among them came from the Joseph Monastery Dionysius from the princes of Zvenigorod and Nil Polev, a descendant of the princes of Smolensk. The first of them, when he lived in Iosifov, “worked for two in a bakery and, moreover, sang 77 psalms and performed 3,000 bows every day. But, having fallen in love with solitude, he asked and received the blessing to go to Fr. Nile, which then shone like a light in the desert on Beloozero.” So says a contemporary! 71. For the needs of the brothers, etc. Nile built a small mill on the river. When they decided to build a church, a lot of work had to be done. High mounds for the church had to be made on the swampy soil, especially since there was also supposed to be a fraternal tomb here. The hands of the holy elder and his hermitages built a high hill for the church and tomb. “Each cell is placed on an elevated platform and each one is a stone’s throw away from the other and from the church. The hermits gathered in their church, following the example of the East, only on Saturdays, Sundays and holidays; on other days, everyone prayed and worked in their cell. The all-night vigil at the monastery continued throughout the night, in the full sense of the word: after each kathisma, three and four readings from the fathers were offered. During the liturgy, they sang only the Trisagion, Alleluia, Cherubim and Worthy; everything else was read in a drawn-out, sing-song manner. On Saturday they came to the brotherly burial vault, where a memorial service was held for the repose of the deceased. - This is the church charter of the Nile 72. Ave. Neil was one of those who grieved in his soul over the damage to church books, and tried to correct them. This, like the hermitage life against him, hitherto unprecedented, aroused displeasure. – He patiently walked his way 73. In 1491 we see Rev. Nile at the council about the Judaizing heretics 74. In the case of them, the zealot of Orthodoxy, Blessed. Gennady in 1492 wanted to see Rev. in person. Nile, to hear his judgments on subjects of perplexity 75. An unknown contemporary wrote: “Nil Maikov, a student of Paisius, was in St. grief. V. the prince supported them (Paisius and Nila) in great honor. When the council on widow priests and deacons ended (1503), Elder Nil proposed that there should be no villages near monasteries, but that they should live by the labor of their own hands. “The Belozersky hermits also joined him.” Another contemporary speaks of the same thing: “some fathers who lived and loved silence and a solitary life (among them the first St. Nilus), firmly remembering the paternal instructions about the non-covetousness necessary for the monks, mourned the fact that the monasteries owned the villages, and believed that it was in vain that the monks renounce the world, for they, just like the laity, are worried and they quarrel with the laity and among themselves, go to court and conduct litigation. “That’s why they offered this to the autocrat, as having access to him because of their strong life and great virtue, and as respected by the autocrat.” – According to the news of both contemporaries, at the council Joseph of Volokolamsk and others cast a different voice about the monastery property, and their voice was respected 76 . In his dying testament, the monk, commanding his disciples to throw his body into the desert, as food for animals, or to bury it in a hole with contempt, wrote: “it sinned gravely before God and is unworthy of burial,” and then added: “As much as was in my strength, I tried not to enjoy any honor on earth, in this life; so let it be after death.” The monk died on May 7, 1508 77. The relics of the saint rest in secret. – The Terrible Tsar in 1569 wanted to build a stone church instead of a wooden one. But the monk, appearing to John, strictly forbade him to build such a church; so even after the grave he remains a zealot of monastic simplicity 78 . Just as the life of St. Nile was a special life, so in his writings he was such a mentor as had never before been seen in the Russian Church. He is a teacher of the contemplative life. “The Charter of the skete life of St. Nile” 79, after the preface on mental activity, offers instructions: 1) on the difference in mental warfare; 2) about the fight against thoughts; 3) how to strengthen yourself in feat against thoughts; 4) about the content of spiritual warfare; 5) about 8 thoughts; 6) about the fight against each of them; 7) how important it is to remember death! 8) about tears; 9) about keeping contrition; 10) about death for the world; 11) about how everything should be done in due time. In conclusion, St. Neil says with what intentions he proposed his charter. “Mental prayer,” he says, is higher than physical prayer: bodily work is a leaf, and internal, mental prayer is the fruit. He who prays only with his lips, but does not neglect his mind, prays to the air. For God listens to the mind. Exercise in inner prayer brings a person to a higher spiritual state, in which the spirit does not even have prayer, movement, or autocracy, but is guided by another force.” – On this path, in addition to prayer, it is necessary to struggle with thoughts. “If you cannot pray in silence, without thoughts, and even see them multiplying in your mind, do not be faint-hearted, remain constantly in prayer.” St. Nile's instructions on thoughts contain deep psychological observations of the actions of the soul. He decomposes the matter of the soul into the most subtle, barely noticeable parts; shows how a thought gradually passes from a sinless thought into an action that is more and more criminal and dangerous. Regarding external activities, St. Nile prescribes monastic complete non-covetousness and simplicity in everything. He orders us to acquire what is necessary for life only through the labors of our hands, repeating the words of the Apostle: if anyone does not want to do something, let him eat. “Monastic almsgiving is to help a brother with a word in time of need, to console a brother in sorrow with spiritual reasoning: spiritual alms are as much higher than physical alms as the soul is higher than the body. If a stranger comes to us, we will calm him down to the best of our ability and, if he demands bread, we will give him some and let him go.” - Rev. Nile often speaks in the words of the fathers and more often than others cites the words of Gregory of Sinaiti and Simeon the New Theologian. About the first he says: “This blessed one, embracing the content of the writings of all spiritual fathers, according to their order, commands us to have diligent care for prayer.” † Repose of Rev. Daniil Pereyaslavsky Parents of Rev. Daniel, in the world of Demetrius, were from the city of Mtsensk, but moved to Pereyaslavl Northern 80. Demetrius was born here in 1459. 81. Even in his youth, he discovered the impulses of his soul towards strict exploits. Having heard while reading the life of the teacher. Simeon the Stylite, that he secretly wrapped himself in a rope to pacify his flesh, the youth cut off the end of the rope with which the fishermen tied the boat to the shore - he wrapped it around his camp and so tightly that the rope over time began to eat into his body; The parents saw the painful belt on the sleeping man and hastened to remove it. Later raised for monastic life in the Nikitsky Monastery by a relative of Abbot Jonah, he and his brother Gerasim secretly went to the Paphnutian Monastery. Here, having taken monastic vows with the name of Daniel, he was entrusted to the experienced elder Leukius. He spent 10 years here in obedience, fasting and prayer and then lived for two years with the blessed one. Levkiem in the desert on the river. Ruse 82. After the death of his parents, blessed. Daniel returned to Pereyaslavl; After spending some time in the Nikitsky monastery, he settled in the Assumption monastery, which is on Gorntsy; Archimandrite Anthony, his relative, knowing his purity, convinced him to accept the priesthood. “People began to come to him for confession and for advice. Here he performed a special feat of love for his neighbors: - he carried dead wanderers, killed, frozen, drowned poor people in his arms to the poor house; he asked others to tell him if they saw someone caught in a sad death, and at night he went to perform the funeral service for the deceased. “The place of the poor woman was owned by an unmerciful warrior, who sold his services dearly to the unfortunate dead and never invited a priest to perform their funeral service. Rev. Daniel came himself, uninvited by anyone, and commemorated the unknown dead. He continued this way for more than one year. At night, looking from the Goritsky cell at the poor woman, he thought: how many secret servants of God lie, perhaps, in this poor woman, having gotten there only because they did not want to be known to the world, neither during life nor in death! This thought began to visit him especially often after one strange man, who did not say who he was, but who often found peace in Daniel’s cell, was found dead by him on a winter night and was buried in a poor house. From time to time the monk saw a fire on the poor house, and singing could be heard from there. Hegumen Nikolsky, for his part, told him that he had seen and heard similar things in the poor woman 83. – The idea was born in him to build a church in Bozhedomye. Three wanderers - monks - came to him. He opened his thoughts to them, told them about the dumb and about visions. “The fathers advise, the elders answered, if the thought leads to something, apparently useful, not to carry it out before three years, entrusting it to the will of God. Do the same, so as not to work in vain.” Daniel decided to carry out spiritual advice. - At times he strongly wanted to fulfill his thought as quickly as possible, his soul burned and worried; but he restrained himself and awaited the will of God. The will of God was revealed at the end of the term unexpectedly, in addition to Daniil’s will. - Boyars Ivan and Vasily Andreevich Chelyadin, saved by Daniel’s prayers from princely disgrace, introduced him personally to Grand Duke Vasily Ivanovich, asked him for permission to have the entire Bozhedomye at his disposal and to build a church there. - An unknown woman brought him a hundred pieces of silver to build a church over the ashes of her relatives buried in Bozhedomye; and two villagers brought the same amount each and with the same thoughts. – Having so unexpectedly received three donations one after another and for one purpose, the monk began to build a church in the name of All Saints. – This was in 1508 84. Once, when he was buying wood for a church, the merchant Theodore, one of the resettled Novgorodians, said to him: bless me, father, to buy wood too - I’ll set up a cell for myself at the church and cut my hair.” “I thought,” answered Daniel, to build a church, but not a monastery, however, God’s will be done.” Theodore, with the name Theodosius, was subsequently the first tonsure in the Church of All Saints, and after him some other citizens of Pereyaslavl and villagers, with the blessing of the elder, built themselves cells near the church and began to live under the leadership of the monk. Daniel surrounded Bozhedomye with a fence, gave rules of monastic life, and every day went from Goritsy to perform services in the Bozhedomye Church; then, from among those who lived at the church, a hieromonk was ordained to perform daily services and commemorate the dead. The saint’s deeds of holy love did not come without grave sorrows. – The cruel seller of meager peace and some of the citizens raised a murmur for the land. Near Bozhedomye, the village of Vorgushi was owned by Ivan Nemchin; his wife was a quarrelsome and fierce woman; They scolded Daniel every day, fearing that he would take over their land, and sometimes they even beat those who settled in Bozhedomye. Daniel did not sue the offenders, but prayed for them, and the hostility finally died out. But another sorrow also appeared. The brethren rebelled against Daniel with indignation for the meager meal. This burdened the ascetic so much that he wanted to abandon Goddom and retire to the place of his tonsure; but the pious old lady Theodosia, his mother, who lived as a nun in Pereyaslavl, kept him from an act of cowardice, and he continued to work for the Divine Home with new zeal. “Through his prayer, God also sent a means of maintenance for the Divine House. V. Prince Vasily Ivanovich, visiting the poor monastery for the first time, appointed an annual supply of bread for it. The elderly Goritsky Archimandrite Isaiah retired to the Paphnutian monastery, to the place of his tonsure; The monks of Goritsky and the boyars of Chelyadin begged Daniel to become Archimandrite of Goritsky. “If you insisted that I be your superior,” Daniel said to the brethren, then you must obey me.” “We wish to obey,” answered the monks. “You have a custom,” said the abbot, “to go from the monastery to the market, without the blessing of the abbot; go to worldly houses and feast there and spend the night for several days. I ask you not to do this in advance.” The monks promised to carry out the will of the abbot. “You go to the baths,” continued the abbot, and there you are with worldly people. This shouldn't happen." The monks also agreed to this. The monk later said: on holidays, on name days, in commemoration of relatives, you call your relatives, friends, acquaintances with your wives and children, and they stay with you for several days and nights. In the future, not only should there be no feasts, not only should no one from the female sex spend the night in your cells, but you should never receive wives into your cells.” It was hard for the monks to agree to this, but they agreed. “Your cells are very high, with high porches, like those of nobles,” the monk said, “this is indecent to monastic humility.” The brothers were unpleasant about this remark, but they could not contradict it. Only one Anthony Surovets said with anger: “You have completely separated us from worldly life, and I will no longer fall (drunken).” The monk with a cheerful face said to the brethren: “We, brethren, also need to follow the example of his repentance: you see, the brother was not ashamed to confess his sin.” Anthony really came to his senses. Daniel began to rule in Toritsa not by power, but by example of life and exhortations of love. The venerable archimandrite, together with his novices, carried trees, dug the ground, placed pillars in holes, making a fence for the monastery. - The nobleman, going to the monastery, asks the working Daniel: is the archimandrite at home? “An archimandrite is an empty person; “But go to the monastery, they will receive you there,” answered Daniel, and he himself hurried to the monastery, where he received the nobleman with all the warmest love. The nobleman understood the archimandrite’s humility. But less than a year had passed before Daniil abandoned Goritsky’s leadership. – Hieromonk Jonah was summoned to Goritsy from the Moscow Epiphany Monastery to take charge. Zealous Daniel, with the blessing of Metropolitan. Varlaam (1511–1523), built a new, more extensive church and another warm one with a meal on Bozhedomya, and the old Bozhedomsky one was moved to the Goritsky monastery in place of the one that burned down. Grand Duke Vasily, having visited the Bozhedomye monastery for the second time, wished that its founder himself would abbot there, and the humble Daniel moved to Bozhedomye 85. Having become the head of the Divine House not only by his good will, but also by order of the authorities, the monk began to organize the monastic order of his new monastery with greater zeal. He introduced a strict community life here and did not allow the kind of disorder that had developed over time in the Goritsky monastery; - he himself copied the lives of the saints for the benefit of the brethren and himself attended the work of the hostel. “Prince Dimitry Uglitsky, the brother of the Grand Duke, during his journey to Moscow, visited the elder every time and fell in love with him. Before his death, he bequeathed 150 rubles to his monastery. In 1525, Abbot Daniel, according to a report to the Grand Duke, bought with this money, with the addition of 60 rubles. monasteries, the village of old Budovskoye, and two years later another village of Budovskaya 86 was acquired. This was the basis for the existence of the monastery. In 1530, the Grand Duke instructed the adoptive father of his children to build a stone church of the Holy Trinity with a chapel in honor of the Baptist in the monastery at the expense of the prince. The monk continued his deeds of love for his neighbors: as before, he collected those who died on the road or from poverty, sang funerals over them, entrusting their names to the Lord, to Whom alone they were known. – During the famine, Daniel’s monastery, where there were already up to 70 brothers, fed those suffering from hunger. Once they told the monk that there was so little flour left that there would be none for the brethren for a week. The monk went to look, and at the same time a widow, exhausted from hunger, and her children came up and asked for help. The monk gave her flour and ordered that the remaining flour be given to all those in need at their request. Over the course of 8 months, there was enough bread for everyone in Daniel’s monastery. “And after the time of famine, many, knowing the saint’s love for the unfortunate, abandoned the sick, crippled and without anything to feed at the gates of the monastery. The monk joyfully accepted them into the monastery, treated and fed them, clothed them and gave them rest. – Being a model of Christian love for others, he was also a model of humble asceticism until his grave. When he happened to go to Moscow, he put the monk’s brother in a cart, and he himself walked on foot in the form of a novice. He also instilled in his disciples a love of asceticism. Monk Nil, a German by birth, tonsured as a monk, observed such a fast that he was content with only bread and water, and then in moderation. During his lifetime, the monk became famous for his gift of miracles: his prayers healed two sick monks. Once he went with merchants to Novgorod to meet the needs of the monastery, especially to purchase icons. Not far from Kolyazin, a gang of the famous robber Simon Voronov attacked; They began to torture the merchants, extorting money from them, and Daniel, retreating to the hut, began to pray; the robbers wanted to burn the hut and Daniel in it, but the fire went out, no matter how many times they lit it; they fled in fear. Subsequently, they were caught and the judges let the venerable abbot know so that he could demand his own. “I cannot take revenge,” answered the saint. Having reached a very old age, the monk abandoned the management of the monastery and, at his request, his tonsure Hilarion was appointed archimandrite (1539). The holy elder reposed at the age of 81, on April 7, 1540. His incorrupt relics, after repeated testimony, were solemnly opened on December 30, 1652 and now rest in a silver shrine, in the chapel of the cathedral church, built in his honor 88 . In conclusion to the life of St. Daniel is served by the admonition of the Apostle: “serve one another, each with the gift which one has received, as faithful stewards of the manifold grace of God. Is anyone speaking? Speak according to the word of God. Is anyone serving? Serve according to the strength that God gives. Let God be glorified in everything through Jesus Christ, to whom be glory and dominion forever and ever. Amen". The son of a senator and patrician, originally from Pamphylia, Calliopius, while still a child, lost his father and was raised by a pious mother, who mainly tried to make her son a Christian. Will not the Lord help such efforts if they are not limited to words alone? Therefore, the mother’s holy desire came true: she received from God more than she dared to expect... Calliopius and his mother, Theoklia, lived during pagan times; Christians were persecuted by government authorities. The zealous but prudent Christian Theoklia, protecting her son from persecution, since she feared that, at least in his youth, his strength was not yet commensurate with the martyrdom, decided to remove him to a place more secure from the dangers of persecution. Having entrusted him with faithful servants and provided him with sufficient funds, she sent him by ship to Cilicia. It so happened that the young man arrived in the city of Pompeopolis in Cilicia on precisely the day when a pagan festival was taking place there. He had never yet been present at such a celebration, in which the whole city took part. He asked in surprise about the reason for such general joy. – Today is a holiday in honor of the gods! - they answered him and began to invite him to participate in the sacrifice. “I am a Christian,” objected Kalliopius, “I fast in honor of my God and cannot accept food sacrificed to idols with the same lips with which I pray and glorify my God.” This response from the young man was immediately reported to the ruler of the city. – An interrogation followed. Calliopius firmly declared himself a Christian and, not convinced by either flattering promises or threats from the ruler, refused to take part in the festival in honor of the gods. Then the ruler ordered to subject him to torture. They were cruel. But the martyr only thanked God and prayed: “Come, Lord, to the aid of Your servant, let everyone see that those who trust in You will not be put to shame forever!” The people looked with horror and compassion at the torment of the young man and marveled at his incomprehensible patience... Finally, seeing his inflexibility, the ruler ordered him to be taken to prison. The rumor of Calliopius's suffering reached his mother. Having prudently protected her son until this time, she now completely submitted to what happened according to the will of God, and only hurried to see her son once again in this life. Having disposed of her property in favor of the poor and the Church, she went to Cilicia. The money gave her access to the dungeon, where her suffering son was languishing in chains, covered with wounds. Her soul was not embarrassed by this sight... - “I am happy!” and blessed is the fruit of my womb!” - she exclaimed with reverence, falling at the feet of Calliopius, and thus they spent the whole night together in prayer, thanking and glorifying the Lord and calling on Him to strengthen them to the end. Morning has come. Calliopius was again forced to sacrifice to the gods. – I am a Christian and I will die for Christ! - the son of a Christian woman confirmed his confession for the last time and was then sentenced to be crucified on the cross... This was on April 7, Maundy Thursday (304). Seeing her son going to be crucified, Theoklia managed to give the soldiers several gold coins and beg them not to crucify Calliopius like Christ was crucified, but head down... It seemed to her that man was not worthy to die the same death as Christ... And so, the holy martyr Calliopios was crucified on the cross, head down, on Maundy Thursday, and on Maundy Friday he died at 3 o’clock in the afternoon... When the lifeless body of Calliopius was taken from the cross, the mother, hugging her son, fell to his chest and, glorifying and thanking the Lord, betrayed her blessed soul to Him... The feelings experienced by this mother during the feat of her son cannot be withstood by the soul in her earthly shell... Limitless faith, boundless sorrow and, together with grief, the boundless bliss of the consciousness that her son has achieved eternal salvation, such feelings constitute the heritage of the afterlife, in which spiritual power has no limits or measure... Nile in the preface to the charter: “everywhere there is praise in the holy scriptures, even in one or two silences, just as the self-viders ran in the holy Mount Athos and in the countries of Constantinople and in other places, many of these are the essence of such abiding.” About the journey and in his letter. Message to Prince Vassian in the RKP. Sergius Lavra No. 2, Tolstoy 2, No. 34. Shevyreva's trip to the Kirillov Monastery 2, 92. 94. Charter of Grand Duke Vasily 1515 into act. e. 1, no. 161. The life of the unknown Rev. Joseph Volok. added to Creation Fathers 10, 523. Shevyreva's trip to the Kirillov Monastery 2, 92. 93. 95. Vassian in his justification: "This is a lie against me and my elder Nil (Sorsky), that we blaspheme the miracle workers, both ancient and new. Elder Nil did not throw out any miracles from their holy scriptures, but especially corrected them, and copied the lists from others." Rukop. Synod. b. No. 738. Message from the Archbishop. Gennady to Joasaph. Additions to the Works of the Fathers 10, 505. 509. 510. Voice of the Rev. Nile, says the first contemporary, was supported by his student, the monk Vassiyan Kosoy. Vassian himself wrote in his justification: “Weigh it yourself, Joseph, and in the holy rules that pure widowers are commanded to serve... But about villages it is not appropriate to keep villages as a monastery; in cathedral churches, lay people are commanded to keep the holy rules of the land, but not for the bishop to own them, nor for the priest, but for all the church wealth to be in charge of the icon and to give from him from the bishop a report to the church clerks “But it is not proper for a monk to become rich and hold lands before he has renounced all this.” RKP. Synod. bib. No. 738. East. Hier. V. 211–213. RKP. Saints: “Venerable Neil, head of the Sorsk skete life on Beloozero, reposed in the year 7016.” So according to the senior list. In the Oten calendar: “Venerable Nilus, head of the Sorsk hermitage of the monastery life on Lake Bela, reposed in the summer of April 7016 (1508) on the 7th day.” The same month and date of death are in the general calendar. ist. No. 231. and in the third list. In the Dictionary of Saints, page 214, the day of death is shown as May 7, but this is hardly the day of one memory established for a miraculous event. Tradition or instruction of St. Nila baked. in history Hier. V, 214–236, but not working properly. Better - new edition: Rev. Nile legend, M. 1849. The letters have not yet been published. RKP. life of the Rev. Daniel in Tolstoy II, No. 296. Undolsky No. 301. It is the same with minor changes in step. book 2, 218–236. In Russian time 3 2, 303–315. Composer of a life, student of Rev. Daniel, wrote 13 years after the death of Daniel, next. in 1553 “Three years past, ten years ago, from now on the elder left for God and nowhere have we seen or heard anything written about his life, even though there are many in the stories praising his life... They were afraid of the elder’s prohibitions. write about the Holy Father unless he is notified from God or from the authorities.” On the ancient tomb of the monk it is written: “After all the years he lived a few more than ten years... he reposed on April 7, 1540.” Trace. born 1459 O. Svirelin (about the beginning of the Danilov Monastery, p. 6) writes that Rev. Daniel “in 1490, after the death of St. Paphnutius, arrived at the Pereslavl Nikitsky Monastery.” Rev. Paphnutius died in May 1479. If Daniel, having arrived at the Paphnutian monastery for 16 years, lived all 10 years of his stay in the Paphnutian monastery during the life of the Rev. Paphnutia; then it would be necessary to assume that he was born in 1453 and arrived at the Goritsky monastery in 1483. But since this is irreconcilable with the years of life indicated on the tomb (81), it remains to accept that St. Daniel stayed in the Paphnutian monastery during the life of St. Paphnutia was only 4 years old and entered the Goritsky monastery in 1489, and was ordained as a hieromonk (30 years old) in 1491. Blessed Levkiy, Daniel’s mentor, was the founder of the Assumption Hermitage on the Ruza River in Volokolamsk district. His relics are hidden in the Assumption Church, the former monastery. Mixed. about the monastery, p. 284. In Step. book 2, 220. “Nicephorus the abbot of the monastery of St. Nicholas, like in the swamp.” Also in Russian. Time 2, 306. On the old wooden tomb of the saint there is an inscription: “Hegumen Daniel started the monastery on the 15th day of July 7016.” Life says that Daniel lived in Goritsy for 30 years; but in what year he moved to Bozhedomye is not determined. – Bearing in mind that he was ordained as a hieromonk in Goritsy no earlier than 30 years and, therefore, not before 1491, we must attribute the resettlement to Bozhedomye to 1519. O. Svirelin (about the beginning of the Danilov Monastery, p. 64) dates the resettlement to Bozhedomye to 1525. But a) in this year, Rev. Daniel has already received letters of conduct. the prince in favor of the Bozhedomskaya monastery, as its abbot., b) in this case, life in Goritsy would extend to 36 years. Two bills of sale, 1525 and 1527, printed. in description Danilova Mon., pp. 112–117. M. 1860. According to the inventory of 1636 in the Danilov Monastery, “a book of prayers, in honor of Danilo the Wonderworker, written.” Is she intact? “And his (John) successor was in the holy font Kasyan Bosoy, a disciple of Paphnutius the Wonderworker and interlocutor with Elder Joseph the Reverend, and Danil the Little Archimandrite of Pereyaslavl, a disciple of Paphnutius the Wonderworker.” Act. East. 1, 410. Prologue April 7. The correspondence about the discovery of the relics is published in the description of the Danilov Monastery, pp. 11–20. M. 1860. It is said here more than once: “the image of the miracle worker, life, canon and stichera have been written since ancient times.” Sl. Ave. 19.