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Holy Great Martyr Mina Mina, a native Egyptian of the Christian faith, served in the army, but when Diocletian’s decrees were issued against those professing Christianity, he left military service and pleased God in the desert. Once in the city of Cotuan a pagan holiday was celebrated, which, according to custom, was accompanied by drunkenness and debauchery. Mina appeared among the frantic crowd and began to denounce the idolaters. His colleagues recognized him, and the mayor, after a brief interrogation, ordered him to be taken to prison. The next morning he was brought to trial, and the mayor, unable to persuade him to wickedness with words, ordered him to be beaten with ox sinews and his body to be burned with fire. Finally he said: “Mina! choose one of two: either be ours, and we will stop torturing you, or remain Christ’s and perish.” Mina answered: “I was Christ’s, I remain and will remain Christ’s.” Then they ordered him to be dragged along the ground, strewn with hooks, tridents and iron nails, and finally beheaded and burned (304 years). This was in Phrygia. Some of the remains of his body were collected by the faithful and brought to Egypt, to his fatherland - the city of Alexandria, and placed in an honest place, on which a church was later built (see the life of St. Apollinaria on January 5). Venerable Theodore the Studite Theodore, nicknamed Studite, as the restorer and abbot of the Studite monastery 163, was born in Constantinople in 758 and through the efforts of his noble and wealthy parents received a good, comprehensive education, which he independently, with the help of selected readings, significantly supplemented and approved. Having at the same time improved in piety, Theodore, in the 32nd year of his life, together with his wife Anna, decided to devote themselves to monastic life. Retiring with his maternal uncle, Plato (his memorial was on April 5), to a secluded place that captivated them with its picturesque location - Saccudian, near Constantinople, Theodore, under the guidance of the pious Plato, who participated in the 7th Ecumenical Council, here devoted himself to the most severe feats of monasticism and, moreover, zealously continued to study the Holy Scriptures, interpretations St. fathers and works of Basil the Great. Having earned general respect and love with his holy life and was ordained a presbyter, Theodore, during the life of his uncle, although against his will, was elected abbot, as the most worthy and capable of governing the monastery and the most desirable for leading the brethren, recognized by all unanimously as an ascetic. And indeed, with tireless and boundless zeal, Theodore devoted himself to new activities; under his influence, the monastery regulations were strictly observed and the internal structure of the monastery was rapidly progressing. Meanwhile, a new feat soon lay ahead of him... the feat of counteracting the violators of the righteousness and truth of Christ, the feat of self-sacrifice in the fight against the powerful of the world, and the strict zealot of God's law did not fear, did not shy away from it. Constantine, the son of the pious Queen Irina, having reached adulthood, removed his mother from the reign, and he himself, unbridledly devoted to his passions, did not hesitate to violate the laws of which he was supposed to be the first guardian and executor. Thus, he forcibly forced his wife Maria, the former grandson of the righteous Philaret, to take monastic vows in the monastery, and he himself married her former close associate and his relative Theodosia. The holy Patriarch Tarasius did not give his blessing to this marriage, but Presbyter Joseph was found, who, for the sake of pleasing the king, decided to marry him contrary to church law. The patriarch did not dare to dissolve the illegal marriage - for fear of bringing great disasters to the Church, since Constantine threatened him, if he opposed, to restore iconoclasm. Meanwhile, the example of lawlessness committed in the royal house did not remain without imitators, and cases of divorce and illegal marriages began to recur among those close to the court. Hearing about this, Theodore did not want to remain an indifferent witness to the desecration of the shrine and disregard for the statutes of the Church and fearlessly came out as an exposer of the king’s untruths. Having announced throughout the monasteries about the emperor’s lawlessness, he declared him “excommunicated from the Church as a destroyer of the law of God.” - At first, Constantine, without neglecting the respected ascetic by all, tried to win him over to his side with affection and offerings, but when Theodore, not accepting anything from the king, did not even accept him, ordering the monastery gates to be locked during his visit, then the angry Constantine ordered him to be imprisoned, from where Theodore, barely alive after the cruel tortures he had endured, was in 796 with 10 by the monks of his monastery he was exiled to prison in the city of Thessaloniki. But even here his accusatory voice did not cease, to which many joined in other monasteries and also became victims of the royal wrath. Soon, however, Constantine, blinded by the court conspirators, died, and his newly reigning mother Irina hastened to free Theodore from captivity and in 798. gave him control of the Studite monastery, which was abolished during the iconoclasm. When Theodore entered this monastery, there were no more than 12 monks in it, but, attracted by the glory of his holy life, monastics from different monasteries began to gather to him, who soon gathered up to 1000 people, and then Theodore arranged and protected their monastic life with a strict charter, known since then under the name of Studite, which was subsequently introduced in many other monasteries, among other things in Pechersk Kiev Monastery - under Rev. Feodosie. According to this charter, the monks were prohibited from all property; They had to learn various skills necessary for the monastery and they themselves had to carry out all the work necessary for their everyday life. Theodore himself worked more than anyone else and by his example aroused general competition and zeal for work. But the gracious and productive monastic life did not last long under the leadership of such a high ascetic as Theodore. New trials distracted him from his monastic work. Nicephorus, who took the throne from Irina, restored all those who suffered after the death of Constantine, forced the patriarch to allow the presbyter Joseph, who married Constantine to Theodosius, and when Theodore rebelled against this, he was again persecuted and exiled in 809 to imprisonment with all his followers, and only in 811, after the death of Nicephorus, who was killed in the war (as he had predicted Theodore), was returned to the capital. When, three years after that, the persecution of icons began under Leo the Armenian, Theodore again declared himself a fearless confessor and defender of the truth. He strictly denounced the Tsar’s errors: “Do not disturb, Emperor, the peace of the Church! - he told him, by the way, - the Apostle said: God appointed in the Church some as Apostles, others as prophets, some as shepherds and teachers for the building of the Church, but did not mention kings. Leave the Church to the pastors and teachers. If this is not so, then believe that if the angel himself, having descended from heaven, began to announce the destruction of our faith, we would not listen to him either. He answered them: “It is better for them to cut out my tongue than for me to remain silent and not help the true faith.” And indeed, despite any threats, Theodore did not weaken in the fight against the iconoclasts for the veneration of icons and, in order to arouse cheerfulness in the oppressed and embarrassed fans of Orthodoxy, on Vaiy week he solemnly performed a religious procession with icons around the monastery and singing: “We worship Your Most Pure Image, O Good One!” - For this, after terrible torture, Leo exiled Theodore to a remote prison in the city. Metope is a swampy, unhealthy place, where he languished for some time in a rotten, stinking prison; from here in 815 he was transferred to Anatolia to Bonit, where no one was allowed to see him, but Theodore continued to act in favor of Orthodoxy with written messages and managed to convert many iconoclasts; for this they beat him and tormented him with hunger and thirst in a damp prison, but he endured everything with patience, saying that “man will not live on bread alone,” but was strengthened and consoled by the communion of St. Tain. - Moving from one place of imprisonment to another, Theodore calmly said: “I joyfully accept my transition from place to place, because I do not have a true place for myself on earth: where I am brought, there will be my place - God is everywhere. But no matter where I am, I cannot remain silent when I should defend the right faith. In this I will not listen to anyone and will not fear any prohibitions." He endured his suffering in such a way that when the executioner appeared to inflict numerous blows on him, from which his whole body was covered with wounds that threatened mortal danger and did not heal for a long time, the sufferer complacently took off his clothes and, exposing his shoulders, told the tormentor that “it would be nice for him that with these wounds his whole body would be laid aside from him, so that with his soul allowed to depart from the body to the desired Lord,” and all the torture for the sake of Orthodoxy I endured it joyfully. Finally, with the death of Leo the Armenian, who was brutally killed in 820, the seven-year painful exile of Theodore the Studite also ended. Leo's successor, Michael, although also an opponent of the veneration of icons, nevertheless did not approve of the persecution and returned the Orthodox from captivity. The liberated, the monastics, and all the admirers of the holy icons rested... - “One should admire,” wrote Theodore the Studite on this occasion, “not this or that city, but almost, one might say, the entire sunflower, for the Lord destroyed not Zion, the king of the Amorites, and not Og, the king of Bassan, the small kings who oppressed a small part of the universe, but the newly appeared and the great dragon that devastated a great part of the universe, the insidious serpent that hissed with blasphemy, the abomination of desolation, the vessel of wrath... the fullness of wickedness, the persecutor of Christ, the enemy of the Mother of God, the adversary of all saints. Let the heavens rejoice and the earth rejoice! May the mountains consume the sweetness and the hills the truth! The enemy has fallen; our tormentor is crushed; the lips that spoke unjustly were stopped; Absalom's hand was bridled, the hard-hearted Pharaoh died. It was fitting for the apostate to lose his life in this way; the son of darkness was to meet death at night; he who exposed the Divine churches had to see swords drawn against him in the church of the Lord 164; he who destroyed the Divine altar should not have received mercy from the altar; it was necessary to undergo the cutting off of the hand that encroached on the shrine, to shed the blood of the wicked for the shedding of the blood of the righteous." Returning to Constantinople, Theodore did not remain there; It was hard for him to remain an indifferent witness to the ongoing heresy, since although it was forbidden to speak against the icons, at the same time, according to the orders of the emperor, indifferent to the dogmas of the Church, no one should dare to speak in defense of their veneration, and they were not restored in the churches of Constantinople. – After unsuccessful efforts on the part of the patriarch and Theodore to convince the king to renounce the heresy, Theodore retired to a secluded place - to Cape Akrit, near Nicomedia, and here with several disciples he lived at the church of St. Tryphon before his death - in 826. He died while singing the psalm: “Blessed are the blameless in the way, walking in the law of the Lord,” and he himself said: “I will never forget Your justifications!” went to the Lord. There is a legend that at the very time of Theodore’s death, she appeared to Blessed Hilarion in a mysterious revelation: having heard wonderful singing, he looked up at the sky and saw many bright angels moving towards someone. At the same time, a voice was heard: “here is the soul of Theodore, abbot of Studium, who suffered a lot for the truth, ascends to heaven, greeted by heavenly powers”... The righteous life of St. Theodora the Studite was glorified after her death by many miracles that took place at his tomb. After Theodore’s death, many works remained that he wrote, especially for the sake of spiritual edification, and he wrote with such zeal for their saving significance that one of the church writers, Rev. Theostirictus called him “a fiery teacher of the Church.” However, in addition to works of moral content, Theodore the Studite also wrote dogmatic ones, and many church songs and descriptions of the lives of saints. Among the essays are letters; some of them were written on the occasion of an illegal marriage in the imperial house. Theodore wrote to Theophanes, Bishop of Ephesus, who demanded the death penalty for the Manichaeans: “What are you saying? The Lord forbade this in the Gospel (Matthew 13:29), “so that when you choose the tares, you do not pull up the wheat along with them”... We must pray for heretics, as the Lord prayed on the cross for His enemies. Do not point to Phinehas and Elijah: it is necessary to distinguish the state of the Old Testament from the state of the new. Testament. When the disciples wanted to act (against the Samaritans) in that spirit, the Lord showed His displeasure because they did not agree with the meek and good judgment of Him, their Teacher.”... In the stichera composed by Theodore for the meat-eating week, it is sung: “Come before the end, brethren, let us look at our dust and understand the weakness of our nature. Let's penetrate the tomb... Where is the glory? Where is the beauty of the eye? Where is the gracious tongue? Where are the eyebrows? Where is the eye? Everything is dust, everything is a shadow... To our Savior! spare us!” - “Why does man deceive himself, exalting himself with praises? Why is the short-lived shivering indignant in vain? Why doesn't the dusty one think that he is a mixture of dust? Its pus and decay will disappear. If we humans are clay, why did we cling to the earth? If we are akin to Christ, why don’t we rush to Him? Let us reject this current life and follow the imperishable life, which is Christ, the enlightenment of our souls.” About the power of the Cross of Christ, St. Theodore sings (in the canon for the 3rd week of Great Lent): “He whom Moses of old represented with his hands, now we kiss Your Cross and defeat the clever Amalek, Lord Christ, and by him we are saved.” “Come, Elisha the prophet, to proclaim what is the sign of the tree that you put in the water? This tree is the Cross of Christ, by which we were snatched from the depths of destruction; we worship it faithfully.” “Of old, Jacob represented Your cross, O Christ; Joseph bowed to the top of the sacred staff, foreseeing in it this terrible scepter of Your kingdom. We worship Him now and forever.” The reverend himself gave an explanation of the properties and merits of his writings. Theodore, appearing after his death - as his disciple Michael, who compiled his biography, says - in a vision to one pious, but not firm in mind, resident of Sardinia, who stopped reading his works, because, as it seemed to him, there was no oratorical beauty in them... - “It is not pompous words, not elegant expressions that crush the heart,” said the one who appeared who did not appreciate him, “but a humble word, composed for the benefit and overall sound; I prefer such a word to any learning, to any gentle poem that touches only one ear” 165... St. torment. Victor and Stefanida (Stephanis) Victor, a native of Italy, a warrior by rank, belonged to the Christians and did not hide his faith, although in those days (in the second half of the 2nd century) it was associated in most cases with martyrdom. But the primitive followers of Christ did not retreat before martyrdom. So, young in age, but ripe for the feat of love for God, Victor undauntedly refused to fulfill the order of the king (Antoninus) to participate in the general sacrifice to the pagan gods. He did not waver in the firmness of his confession even among the many and sophisticated tortures to which he was subjected because he did not want to renounce Christ: they pulled out his veins, threw him into boiling oil, hung him on a tree and burned his body with candles, but even after taking poison, by the power of God he remained unharmed... By such an amazing phenomenon many were converted to Christ; but when the soldiers who were present during the torture of the martyr believed in the wonderful power of Christ, the rage of the tormentors reached its extreme limits, and they ordered to tear off the skin from the blinded, wounded, hanged headlong, but still alive sufferer... - Blessed are you, Victor! and blessed are your sufferings for Christ! - exclaimed then the young Christian Stefanida, who had only been married to Victor’s colleague for a year, “I feel that I, too, seeing your suffering and the wonderful power of God over you, am now ready to lay down my soul for our God... And in vain did the tormentor think to turn away the Christian woman, inflamed by the Divine impulse, from madness, wanting to spare her beauty - she courageously confessed her faith and for this she was torn to pieces between two date trees, to which, having bent them, they tied her... And Victor was then beheaded. Saints Victor and Stephanida suffered in Damascus, where their martyr's remains were buried 166. St. Martyr Vincent, Deacon The son of the famous consul Agreste and a mother named Enola, from the city of Oski, Vincent from a young age was inflamed with the desire to devote himself to the service of God and devoted himself to the leadership of the pious Bishop of Augustopolis Valery, who, understanding and appreciating the high aspirations of the young man, ordained him as a deacon and, seeing his abilities, instructed him, since he himself was tongue-tied, to preach the word of God to the people. The young deacon did this with great zeal and success, so that when the executor of Diocletian’s decree on the persecution of Christians, a certain Greek by birth, named Datian, arrived in the city of Valence in 305, he, having heard about the successful Christian activities of the preacher Vincent, sent soldiers after him, as well as for Bishop Valerius, and when they were brought to him in chains, he ordered them to be taken to prison and torment them with the torture of hunger. But exhausted, weak flesh did not prevent the devotees, with the ardor of Christ, from maintaining in all their vigor the predominance of the Spirit living in them, and when they were called a few days later to judgment, they were not afraid of Datian’s menacing address to them. Hearing that Bishop Valery was meekly and quietly responding to his strict interrogation, with which the pagan hoped to instill fear in the youngest of the Christian defendants, Vincent not only was not embarrassed, but undauntedly forced the bishop: “boldly and loudly confess the power of Christ and with a free tongue denounce the madness of this man.” Struck by Vincent's courage, Datian ordered him to be tortured. These tortures were cruel, varied, and prolonged; Having nailed the confessor to the cross, they dealt him merciless blows; when his body was tormented, his limbs were broken, his veins were stretched out, he was thrown into prison and laid on sharp shards. The martyr endured all this with imperturbable patience and unearthly glee; but the tormentor’s rage was not quenched and invented an even more cruel torture: Vincent was placed on a red-hot iron grate, and amid these torments he went to the One Whom he loved and glorified, and sang all his life until the last minute. His body, given over to the beasts for prey, but remaining untouched, was thrown into the sea, but, washed ashore by the waves, was taken by the Christian guards, who buried him in a small church outside the city. The legend of the martyr Vincent, compiled on the basis of the testimony of reliable people, can be seen, among other things, from the four words of praise of Blessed Augustine in his honor. There are also extensive narratives about the transfer of his relics and the miracles that occurred from them. Currently, the relics of the saint are in Rome, in the church named after him, in the country monastery of the Three Fountains 167. † Repose of St. King of Serbia Stefan Dečanski Blessed. Stefan, son of Cor. Milyutin, spent a significant part of his life under the yoke of various troubles and finally died a sufferer 168. When he was only 10 years old, his father, wanting to ward off the invasion of Serbia by the terrible Nogai, who devastated Bulgaria, sent his son to Nogai, as a pledge of his peaceful relations with the khan. Young Stefan stayed in the wild horde of Nogai for about three years 169. Having married Maria, the daughter of the Prince of Bulgaria, he received the Zeta land for management 170. Affectionate, kind, meek, generous to poverty, he made everyone love him sincerely. The stepmother, an insidious Greek woman, who wanted to give the throne to her son, Constantine, with feminine caresses inspired her husband to the king that his son Stefan was plotting evil against his father; not satisfied with this, she finally said with tears that Stefan had even encroached on her marital purity. They let Stefan know about the intrigues against him, but at the same time they insidiously upset his love for his father. Unfortunately, some regional leaders, indignant at the plans of the cunning Greek woman, showed disobedience to the king; They hastened to present this before the king-father, as a matter not alien to the plans of his son. The king came with an army to Zeta and pacified the rebellion. The son, accused by his stepmother's partisans of participating in the rebels, was slow to appear to his father at his request, which increased his father's suspicions against him. When he appeared with complete filial obedience, his father first received him kindly, as he had promised. But then the Greek woman’s party upset the good father so much that, without taking away his son’s answers against the accusations, he ordered him to be blinded in the Skopje castle and sent him and his children to the emperor in captivity 171. On the road to Ovchepolye, where there was a church of St. Nicholas, the saint appears and says: “Don’t lose your spirit; behold, your eyes are in my hand,” and showed him his eyes. This vision consoled the sufferer and eased the pain of the terrible operation. When the sufferer arrived in Constantinople, he was locked in the palace with strict orders not to allow anyone to approach him. Then they imprisoned him in the Monastery of the Pantocrator, under the strict supervision of the abbot. At this time, the cunning supporter of the West, Varlaam, disturbed Constantinople with his scholastic antics about the light of Tabor. Blazh. Patriarch Athanasius condemned Varlaam at the council; but the crafty Varlaam found supporters at court and worried the capital. The Emperor, recognizing Stephen's patience and his sincere love for the faith, showed him kindness. During one meeting, Kantakouzenos asked Stefan's opinion about Varlaam. “I have hated those who hate You, Lord,” answered the intelligent sufferer and added: “harmful people must be expelled from society.” Kantakouzenos acted on his recommendation 172. Stefan loved exercises in church prayer, fasting, listening to books, and humility so much that he amazed the monks, and they listened with love to his advice on spiritual life. One of the good Serbian nobles, knowing the cramped life of the sufferer, sent him a significant amount of money; but he handed it over to the abbot, and said to the messenger in private: “I thank you for the love of the good master, but the best consolation for me will be if he distributes what is assigned to me to the poor.” In the fifth year of imprisonment, when the all-night celebration of St. Nicholas, Stefan, tired of work, took a nap in the church seat. And so the one who appeared to him before said: “I have come to fulfill my promise” and, marking him with the sign of the cross, touched his eyes. Stefan began to see 173 clearly. Having thanked the saint with a full heart, Stephen, for safety from his enemies, continued to wear a blindfold. As a test of patience, one of the sufferer’s sons then died: he bore the dear loss patiently. So another two years passed 174. Needs required Cantacuzen to send proxies to the cor. Milyutin, and an intelligent and pious abbot of the monastery of the Almighty was sent. When the king, during a conversation with the abbot, asked about his son, the abbot answered: “You are asking me, king, about the second Job; let it be known that his poverty is greater than your royal greatness.” And he told him about the amazing patience and piety of Stephen 175. At the same time, intercessors for Stephen came to the king. At his request, Bishop Daniel, who then lived in Hilandar, and the great Athonite elders came to the king and asked to return fatherly love to his suffering son. The good father had long wanted to see his son and now was glad that the burden was being lifted from his soul. During their meeting, father and son cried bitterly. The king wished that his grandson Dusan would remain with him to console him; and he again entrusted his son Stefan with the management of a separate region 176; this was in 1316 177. When the father, Blessed Milyutin, died († Oct. 30th 1320), the stepmother, who had appeared shortly before in Serbia from Constantinople, raised a storm at her husband’s grave; supporters of her son entered into an argument and then hand-to-hand combat with those loyal to the eldest son of the deceased; Blood flowed and looting began. The archbishop who appeared barely had time with his exhortations to stop the shameful scenes at the king’s tomb 178 . After the burial of blessed Milutin, all the best people of Serbia declared out loud that they recognized Milutin’s eldest son and no one else as his heir. Only when Stefan learned about Serbia’s disposition towards him did he appear at the cathedral monastery of the archbishop, where representatives of the people also gathered. “I was crowned, he says himself, with a God-given crown on the same day as my son in 1321, January 6th, with the blessing and hand of the Right Reverend Archbishop Nicodemus, all the bishops and the entire council, to be called Stefan, the God-merciful and God-enlightened king, Urosh the third" 179 . The blindfold was now removed, and everyone was convinced that he could see everything just as well as the others 180 . He adopted the name Urosh, as a pure descendant of Urosh, the ancestor of the Nemanjić. The son of the Greek Simonida, Constantine, gathered an army to take the king's throne for himself. Stefan wrote to him: “Stephen, by the grace of God, the king of Serbia, I wish good health to the dearest brother of our state, Constantine. You heard what happened to me, according to the arrangement of God’s providence, which builds everything for good. Pardoned by God, I inherited my parents’ lot in order to rule people with the fear of God and truth, following the example of my ancestors. Stay away from your enterprises, come and see each other; accept the second place in the kingdom, like a second son, and do not rebel with foreigners against your fatherland; Our vast land is enough for me and for you. I am not Cain the fratricide, but a friend of the brotherly loving Joseph. In the words of the latter I tell you: do not be afraid; I am God’s: you planned evil for me, but God planned good” 181. Konstantin did not want to obey the call of love. A heated battle ensued. The battle was lost by Konotantin; he was killed along with many; Some of the supporters scattered, others submitted to Stephen 182. Another contender for the Serbian crown also appeared, and also without benefit. This is cousin Vladislav, son of the king of Sremsky Dragutin. Another son of the wonderful Dragutin, Urosic, who maintained chaste purity even in marriage and died young, “if only the Lord pleases,” says the ancient news, that myrrh flows from his tomb” 183 . Vladislav had to submit to Stefan when he saw that Serbia was not for him, but against him 184. When Dechansky's first wife, Princess of Bulgaria, died. The king married the daughter of the Prince of Wallachia, for whom he received Banat as a dowry. The King of Hungary, seeking to arbitrarily dispose of Wallachia, led troops into Wallachia. Stefan sent an army in defense of his father-in-law. The Hungarian boasted in vain: “I’ll lose my beard, and tomorrow I’ll drag you by the beard from the wild meadows of Vlaik.” With Stefan's regiments, Vlaiko defeated the king, and he almost lost his head 185. “Here I am Stefan, the thief of the entire Serbian land, taking several cities that were owned by the Greeks, and took the city of Prilep, where the monastery of St. Mother of God, called Treskavitsa,” this is what the king wrote in a charter of 1326, with which he assigned villages and lands to the monastery 186. Following this, he instructed his son Dushan to subdue with weapons the Bogomil Babuns, whose settlements were not far from Prilep and who, from their wild gorges, spread their errors among the Orthodox 187. The writer of the Gospel of 1329 spoke about the king of Dečanski: “The Lord chose and glorified him for his homeland, like a bright and brightly shining star; he established his homeland, took possession of many cities and regions, and scattered his enemies. He sent his son against the godless and wicked women. He, with God's help, won victory over them; having shed a lot of blood, he took many captives and returned to his father” 188. This is how the king labored - a patriot and zealot of pure faith 189. But then the need arose to defend against a brave, strong and intelligent enemy. The Bulgarian prince Mikhail inflicted a grave insult on Stefan by driving away his innocent wife Neda, Stefan’s sister. Blazh. Even after that, Stefan tried to avoid the war for which they were preparing in Bulgaria and Constantinople for the deceased Constantine: he sent a capable ambassador to Constantinople, and to Michael - blessed. Bishop Daniel. Michael seemed satisfied that time 190, but envy of the successes of the Serbian king did not give him peace. He gathered a large army, hired Tatars and Moldovans; summoned the emperor's army to the Serbian border. The Serbian king saw formidable enemies against him, who mercilessly devastated the border areas of Serbia. Not wanting to shed blood for empty glory, Stefan wrote to Prince Michael: “Remember, my dear and dear brother, that I did not repay you with any evil for your bad deeds. However, as I hear, you are leading many foreigners and going against my fatherland. Understand the meaning of Christian love, humble your anger; Let the love that our parents had between each other be between us. Stop shedding Christian blood. Turn your weapons on the enemies of the name of Christ, and not on Christians. Remember how hard it will be to answer for innocent blood. Know also that whoever dares to steal someone else’s property will lose his own.” Michael, proud of the first successes of the weapon, answered arrogantly: “If the Serbian king does not come to me tomorrow morning to bow to me, then he will be brought bound and he will be put to death.” Michael had 80 thousand troops, and Stephen 15: but God is with the right, not with the strong 191. Stefan entrusted the army to his son, and left himself to supervise the progress of affairs. A battle took place, one of the bloodiest. Mikhail was broken on the head and died all wounded. Stefan led the army to Bulgaria. On the way, he consoled his sister with a letter about God’s judgment on her husband; then, at his own discretion, he appointed a prince for Bulgaria. The Emperor, after the unfortunate fate of Mikhail, hastened to leave for Constantinople; but Byzantium paid for its treacherous policy. The cities selected from it were: Veles, Prosek, Shtip, Treshta and Dobrun, which had long been Slavic. For the happy victories, all Serbia thanked the Lord, by order of the pious king. This was in 1380 and 1331 192. Back in 1327, the pious king began to build a monument to his gratitude to the Lord - the Decani Church. At the end of the Bulgarian War, he, who expressed gratitude for it in various forms, 193 was especially eager to leave a most worthy and lasting monument in Dechi. And he left it, to the amazement of centuries. Here is what a new traveler writes about this monument: “Three hours away from the patriarchal monastery is the Decani Monastery, the beautiful and most famous Serbian monastery, the best monument of ancient Serbian greatness and piety. The Peć Church is massive and heavy; The Dečani church is amazingly light and bright. This church is one of the most perfect works of Byzantine art. When you enter it, you will be overcome by some feeling of bright joy; It’s easy, calm, fun for you in this church, but your joy is solemn. The church is vast and tall, built cross-shaped, with one round, high dome. Already the external walls amaze with their grandeur: they, from bottom to top, consist of marble slabs arranged in horizontal stripes; the lower floor is of white marble, the second of pink, the third again of white, the fourth of gray. The roof of the church is lead. Above the southern door there is an inscription: “Frad Vita, Mali brother, proto-maistor, from Kotor, the city of Kraljevo, founder of the Church of St. Pandocrator to the king Stefan Urosh the 3rd... created in 8 years and this church was completed in the summer of 6843 (1335).” According to the inscription, the artist builder is a Slav of Kotor, a subject of the king, but who is well aware of the techniques of both Western and Eastern art. The main altar of the church is in the name of the Ascension of the Lord; right - in honor of St. Nicholas, left - in the name of the great martyr. Demetrius of Thessalonica 194. Now both the church and the Decani monastery already lack much, very much of what St. gave them. ktitor. “Having created the church,” he said in his letter, I decorated it with all sorts of decorations, internal and external, and called it an abbess and a monastic community, with the blessing of my father and Vladyka Daniel, all the bishops and the entire cathedral. As many villages as possible, he assigned him villages within the Voloshsky and Moldavian regions, books, crosses, bound and gilded, with beads and expensive stones, various icons covered with gold and silver, with various decorations, honest vessels, ripids, kandils, censers, candlesticks, elegant vestments, phelonions and veils. He also gave property for food and clothing for all church servants, the sick, and strangers.” Next, villages, vineyards, villages are described, which, apparently, were intended even before the Bulgarian War. Then it says: “I promised the Lord, my Pandocrator, that he would help me against my opponent, the Tsar of Bulgaria, and He helped me.” Votive villages are described 195. The king says: “creating a church of the Almighty and another of the wonderworker Nicholas... And the surrounding area is a stone city (fence) and to the walls - the cells of monks, in the place of Decani. And having stayed there, you will complete everything and fulfill all your needs” 196. Nowadays there is no trace of the monastery of the sick with the church of St. Nicholas. But she is firmly remembered in heaven. It was built three miles from the Decani monastery; it was headed by the hieromonk builder. Blessed Stephen gathered helpless sufferers from all over Serbia here; there were many beds in it. He himself often came to inspect the hospital and the sick; there was a suffocating stench from some patients; the king with a smile consoled the suffering and made orders necessary for the peace of the sick. Decanski in 1330 granted the Venetians free trade in Serbia 197. This provided him with the best materials for the church. Although Serbia is now rich in the best white marble, iron, tin, silver and gold were extracted from its mines 198: but the costs of building the church were very high. This forced the king to sell (in 1334) Plesanets, rich in money, but not in land, to the Republic of Dubrovnik, with the condition not to offend the local Orthodoxy 199 . since Roman fanaticism used violence in Ragusa to seduce the Orthodox from the straight path, then St. The king, in order to tame fanaticism, imposed a heavier tax on the Ragusians than they had paid under his father, sent some of their princes into captivity, expelled the bishop and the lawyers (monks) from Ragusa and tried to return those who had retreated from him to Orthodoxy 200 . Not long before his death, St. appeared to the blessed king. Nikolai said: “Stephen! prepare for your outcome; You will soon appear before the Lord.” His death was painful. Bad people, self-interested aristocrats, persistently demanded that Dushan ascend the throne in place of his weakened father. The good of the fatherland requires it, they said; but in reality this was demanded by the thirst for greater comforts of life. The young prince, according to their suggestions and his passions, insulted his father. Father taught Dusan's restless advisers a lesson with weapons; and he gave instructions to his son to wait for his near death. But the boyars did not calm down. The Zeta country was worried. Dechanski's advisers suggested that he take up arms. But the elder did not want to believe that his son, even after the lesson, would allow himself to be carried away by the thoughts of bad people; “However,” he added, “if you have to suffer, why not suffer? I have quite enjoyed happiness: I must endure the bitter things too.”201 The Zeta boyars mounted their horses and young Dushan was with them. The king and his wife were in the Porodimsky palace. He was captured and sent to Zvenchan Castle. They didn’t stop there either; fearing that their son might change his thoughts, they hastened to strangle the crowned elder 202. This took place in November 1336 203. Rodimle, a blessed place, a place of fertility, after that became for the people Nerodimle, a cursed place 204. The body of the blessed The king was buried in his Zadushbina - in the Decani monastery. After 7 years, the husband, illuminated by light, appears to the ecclesiarch and orders the body of the sufferer Stephen to be taken from the ground. The Ecclesiarch, in fear, recounted the vision to the abbot. “Isn’t this a dream?” he said. A little later the vision repeated itself; and the third time the mysterious man appeared with a threatening order not only to the ecclesiarch, but also to the abbot himself. The abbot reported to the archpastor. The council of clergy, having prayed in the Decani monastery, opened the coffin and a fragrance spread from the incorrupt body into the church. Slenets could barely get through the people to the tomb of St. Stephen, but as soon as he laid his face on the saint’s chest, he received his sight. Of the saint’s many miracles, one stands out in particular. The commander of the regiment stationed in the vicinity of Dechanskaya was distinguished by unbridled passions and insolence, which sometimes offended everything sacred. One day he sees himself entering the Dečanski church with an iron stick in his hand. He is met by a king with a long beard, in which gray hair appears; with the lamp he hits him in the face and chest so hard that the lamp breaks and half of it falls to the floor. The youth takes flight; the formidable king, having caught up with him, strikes him in the back and right hand with a spear. “Here is your payment,” says the formidable one, so that you do not commit crimes against my monastery in the future.” The colonel woke up in horror; Then he lay sick for seven weeks in the monastery - his whole body rotted, and he died with a rotten body 205. The later chronicler also speaks about the relics of the king: “many show miracles by the power of Christ God, just as the unfaithful barbarian feared the name of the saint and glorified him for that sake” 206. The ancient service of St. Stefan Dechanski on November 11th 207. † Repose of St. Maxim the holy fool A holy deed, a deed pleasing to the Lord, is to promise the Lord this or that donation with your free will, to choose this or that path of salvation. “Offer praise as a sacrifice to God and fulfill your vows before the Most High” (Ps. 49:14). By vow we take away pleasant property from ourselves and offer it to God; by vow our changeable will is restrained and confirmed on the good path for the glory of the name of God. To give or not to make a vow is in our will: “if you do not promise anything, there is no sin. But whatever has come out of your mouth, you must keep and do, as you promised to the Lord your God” (Deut. 23:22, 23). The good God will not remain in debt for the sacrifice made to Him; but His truth will punish the deceiver for his deception (Deut. 23:21). Blazh. Maxim decided to strive before the Lord for eternal life on the path of foolishness. And he walked the chosen path to the grave, faithful to his vow. The path he chose was difficult. What a strong will is needed to walk naked in the cold and still endure hunger! Blazh. Maxim led such a life until his death. “Even though winter is bitter, heaven is sweet,” he said, running through the streets of Moscow almost naked; “let us endure, and we will be people; Gradually the damp wood catches fire. For patience God will give salvation.” Yes, enslaving the sinful flesh to the spirit with such firmness, over time it became the dwelling place of the Holy Spirit - this is what contemporaries saw. His voluntary suffering served to save not only him, but many. His time was disastrous for Russia: now the Tatars, now drought and famine, now the Black Death tormented the people. The blessed one, with his free patience, taught the involuntarily suffering people patience, transferred the thoughts of people to paradise, for which he willingly endured everything on earth. He used to tell the people: “not everything is according to the wool, it’s different and vice versa. The lascivious pig has a log on its neck. Don’t turn your head around like a mad goat: they wouldn’t sell you to the Tatars. They will beat you for the cause, obey and bow lower. Don’t cry, you’re beaten, cry, you’re not beaten.” He used to say to the merchants and nobility of Moscow: “The goddess is domestic, but conscience is corrupt. Abraham by beard, Ham by deeds. Everyone is baptized, but not everyone prays.” He was strict with unclean women and told them: “Amen, amen, and head to the barn (for debauchery). God will find out every untruth. Neither He nor you will deceive Him.” Blazh. Maxim died from his hard labors in November 1433 and was buried near the church of St. Boris and Gleb on Varvarskaya Street. In the chronicle of 1501, they recorded the healing of a man with a crooked leg, which took place at the tomb of the blessed one. Maxima. In 1547, the cathedral decided to honor his memory locally, due to the miracles that took place at his tomb. In 1568, during the construction of a new church, its relics were found incorrupt and they began to celebrate their discovery. In 1698, during the construction of a new church, St. the relics were placed openly in a new shrine and the church was consecrated in his name 208. In church songs we sing the blessed one. To Maxim: “You are a bright star among the mud of passions, leading to life; You force unclean wives to live chastely and drive away serious illnesses” 209. “You were scorched by the sunny heat and severe frost. We are burned by sinful passions. Water us with your prayers and deliver us from anger and sorrow, blessed Maxim” 210. The Studium monastery, in which Theodore labored after his asceticism in the Sakkuden monastery and after imprisonment in exile, was founded in the 5th century by the Roman nobleman Studium. After its destruction by the crusaders, it was magnificently restored and surrounded by a stone wall by Constantine, brother of Emperor Andronikos the Elder. Subsequently, the Studite temple with Corythian columns made of green jasper, between the seven-tower castle and the sand gates, was turned into a mosque (See “The Travel of Vsevolozhsky,” part 1, p. 189). The conspirators killed Emperor Leo the Armenian while he was in the church and sang troparia in a loud voice. In the Acts of St. (May, III. 265–271) their acts from Mombritium are placed and they are considered most reliable (see “Month. East.” vol. II, part 2, p. 355). “Monthly. East." archim. Sergius, vol. II, part 2, p. 356. Life of St. Stefan Dečanski, described by Gregory Tsamblak when he was hieromonk Dečanski, ed. in Glasnik XI, 43–118. His short life was published in a collection, or general menia, ed. in Venice 1538 Genealogy of Daviil in Rajic 2, 460–463. Hemmer-Purgstal goldene Herdes. 261. Pesth 1840. Sopochansky frescoes in the west. geogr. total XIII. 147. 148. Gregory the Tsarstvo Ch. 203. Safarik’s chronicles in memory. 61. 70. In Glasnik, V, 61. X, 265. Life of Milutin and Daniil say that the son of Dechansky participated in the rebellion of the Zeta boyars (Raich 2, 502. 503). Dechansky himself in a letter to the Dechansky Monastery: “Satan has taken possession of evil-minded and evil-minded people, whom my parent and my love raised as children and brothers. They, having forgotten God and your love, began little by little to sow evil weeds between me and my parent, insidiously appearing to be faithful to you, but being worse than the infidels. The evil and ugly advice led the parent to such a terrible thing that it is not easy to even hear about it. Having listened to them, he deprived me of the light of my eyes, while he did not investigate the truth and did not judge in court. He sent me into captivity with my children and placed me in custody. Andronik, so that neither I nor my children will see our native land again.” The same is in the Dobrush church charter (note 193). About the intrigues of the Greek woman in a letter to Constantine. Maikov’s chatter p. 233 is boring: he doesn’t remember what he said before, p. 23. 229. Work of Mr. Maikov (History of the Serbian language, M. 1857) - a work dear to the history of Serbin in that it revised ancient letters (although not all), showed their content (although not quite enough, and for others it was not shown at all), and determined their time. But Mr. Maikov in vain did not keep his promise to speak about historical events only from letters. When studying a special subject, having neither chronicles at hand, nor even time to cope with the best of them, he began to speak as if from chronicles and legends about events and persons. And what happened? For lack of the past, fables! P. Athanasius ascended to the department for the second time in 1309, and in 1311 he left it again. So, imprisonment is bliss. the prince in Constantinople followed no later than 1310. In addition to Tsamblak, Dechansky himself: “the good God, knowing the rightness of my heart in relation to my parent, showed His great mercy on me, enlightened me and returned the light to my eyes.” Sl. a certificate to the Dobrush Church in approx. 36 years old in Glasnik X, 266. 267. A note from a contemporary about the years of Dečanski’s imprisonment in approx. 192. Tsamblak, kingmaker ch. 203. Genealogy in Rajic 2, 524–533. Tsamblak: “in a certain city of Diocleitia, the king sent the king and his father with much honor to stay.” See above, note. 171 and below approx. 192. Simonida, after the reconciliation of her son with her father, retired to Constantinople under the pretext of meeting with her dying mother and then did not want to appear to her husband. Milyutin forced his father-in-law to send her to him (Gregoras in Rajic 2, 513). About the bloody scenes at the tomb of Milyutin, Daniel in Raich 2, 509 and the chronicle is clearer in the glasnik V, 62, 63. Decani letter. Note from a contemporary in approx. 192. In Daniel, Dechansky says to the congregation: “You see and marvel, for I was blind and now I see.” Raich 2, 537. Dechansky's letter (at Tsamblak) to Konstantin, clearly speaking about the intrigues of the Greek woman Simonida, also shows that Konstantin was the legitimate son of Milutin and the Greek woman; The life of Milyutin and the chronicle say the same about Constantine (Glasnik V, 59). Maikov wants to consider both Konstantin and Stefan illegitimate children (East Serbian language 23). But he himself shows that this has never occurred to anyone before. He has a strange passion for inventing tall tales! After all, history is not like some nanny’s fairy tale. Tsarostavnik at Rajic 2, 537–541. Serb. letop. in Glasnik V, 62. Simonides after the glorification of the relics of St. Milyutina retired to Constantinople and entered a monastery there. Daniel at Raich 2, 518, 519. Raich 2, 432. Nikon. letop. 2, 288. Serb. chronicle, in the Glasnik V, 58. X, 264. Chronicle from Safarik (memorial 2:52): “Who died lightly in a pious death, was given over to the tomb, was placed in the metropolis of Ahil and the grace of the Light Spirit expired in peace, as there are known eight.” Images of both brothers in Gračanica. Zap. geogr. total XIII, 237. Tsarostavnik in Rajic 2, 541–43. Rajic 2, 549–552. Luccari Annali di Rausa 49–61. Chertkov about the resettlement of the Thracians across the Danube in time. total ist. X, 66. Grigor. travel 138. Dusan’s charter in the Glasnik KhSh, 369. Grigorovich has 138 Treskavitsky charter without a year. In it, among the villages: “Nebregovo, near Bogomili, in Babuny stas... metokhi near Ohrid St. John Theologos." Here mention is made of the king's son, that is, the one who fought with the Babuns. So, the Babuns lived not far from Prilep. A recent traveler writes: “Mount Babun, now dangerous with its gorges, in ancient times, as legend says, was the refuge of the Babuns or Bogomilovs. There is still a village called Bogomili in its gorges.” Grigorovich 139. The Gospel was written in the “bishopric of Srbsky Dibra under the Reverend. the all-honorable Cyrus Nicholas, who received much labor and sweat, built the church of the fallen St. Bishop of the Wonderworker of Christ Nicholas." The Gospel was written by “many sinners the monk Nikola, who was the abbot of St. Laurels of Studenichsky. Grigorovich put. 20–22. Notes from a devotee of St. mountains, p. 251. K. 1864 In 1327, the king gave Hilandar the Church of the Virgin Mary outside the city of Prizren and 4 villages. Certificate from Avramovich No. 8, from Grigorovich p. 48. Dushan’s charter: “June 19, 1330, the Greek Tsar, Mikhail (Strashimirovich, Prince of Viddinsky) with his brother Belaur, Alexander, Prince of Bulgaria, Bessaraba Ivanko, Alexander’s father-in-law, adjacent Black Tatars, Gospodar Yakov with others - all entered our land, into the town of Velbuzhd, in total up to 80 thousand and made there is a lot of evil in that region... We gathered from our homeland, ready for battle, up to 15 thousand in total,” etc. Chronicle of 1828, part IV. Dečanski's words in approx. 193. According to the Tronosha Chronicle V, 63. 64, Mikhail and Andronik wanted to take revenge on Dechavsky for the death of Constantine, who was the brother of Mikhail’s new wife Theodora and the son of Andronik’s sister Simonida. So, wasn’t good Simonida also involved here with her intrigues? Daniel makes no mention of Simonides and speaks only of Michael's anger and envy. In Rajic 2, 555–561. But he often covers up human sins. Contemporary note: “Complete the book in the days of the tall king Uros Stefan, whose father blinded the ambassador to Greece and departed after seven years, taking over the kingdom of all the Strypsky lands and the Pomeranian and Podunavsky lands, not by force, but by the will of God, and devastate the Greek land and take over the city. And by giving the mighty gift to Michael of Bulgaria, he killed, - in the same summer this book was completed.” Izv. acad. VI, 19. 196. Dechansky in the letter: “who will explain the wonderful mercy of God to you? The Bulgarian king Mikhail Shishmanik was defeated with other 4 strong kings. He went out into battle with foreigners and pagan people to take the Serbian land from me. “I went against him with my son, the young king Stefan, and with the leading people of the kingdom. And with the help of God he destroyed the c. Michael, took off his reproach, defeated other kings, defeated and took their property, in a place called Velbuzhd, in l: 6838 (1330) m. July 28.” Izv. acad. VII, 239. 240. Sl. Daniel at Rajic 2, 562–578. Since Dobrun or Dobrushta was taken from Greece in 1331, the Hilandar Charter (from Avramovich No. 7) about the Dobrush Church of St. Nicholas should be dated to 1331. Here the king prays to St. Nikolai and remembers his past misfortune: “as if I were determined to arrange the womb of my parent with royalty and cast the fur into the pit of destruction, as if I would not be an heir to the table of my patronymic.” The king wrote to the archbishop. Daniel: “Be aware that with the help of God and the intercession of the holy lord Irep. your father Simon and Sava and with your prayers we intercede and strengthen and with the power of the Holy Spirit we arm ourselves, we are protected by my kingdom and with my beloved son of the kingdom Stefan (Dushan) and my family, even the river children of my fatherland, that evil enemy of the king, the Bolgars, who came with many forces, the language of foreigners - in the place of Zemlin, to God I helped me, my forces were powerful and I won many victories. “And having rejoiced at this, as it is worthy to be, give praise to God for our help.” Hilferding in the west geogr. offense. XIII, 184–187. Serbian chronicler of the 16th century. conveyed the following feedback from modern Serbs: “The Prizren church is patos (size) and the Dečanska church and the Pekskáa priprat (western vestibule) and the Bansko zlato (Milyutinov Banskogo church of Archd. Stephen) and the Resava scripture cannot be found anywhere”; He already said about the Prizren Dusan Church: “such is kindness, it’s a sin for my sake, there is ruin nearby.” Schafarik Pamatky page 61. Prizren Dushanov Church was completely dismantled, and Bansky was devastated and turned into a mosque. Hilferding in the west geogr. total XIII, 205. 301–303. An extensive document was published in the journal. acad. VII, 223–240; Miklosic's monum. No. 83. In the Glasnik it is proven (1, 155. 156) that this charter, now quite damaged, consists of two charters from more than one time. At the end of the first there was a special signature of the king. The second letter began with the words: “and also attach the property to us.” The conciliar meeting “and the abbess called it a common place of the devil, with the blessing of my lord, father Danil and all the bishops and the entire collection of Srbskago.” Tsarostavnik at Rajic, II, 580. At Miklosic (monum. Serb. No. 95) there is an inscription on the Dečani church: “Accept, O Lord, about the pandocrator, the offered prayer of Your servant Stephen the King. Behold, I offer the Divine Church with my son Stefan: I look upon my corruptible body as my grave and fear the terrible judgment before You, O Almighty, have mercy on my judgment.” Acts in Glasnik XI, 334–438. X, 9. Momirović history and geography of Serbia, p. 72. Certificates from Avramovic, spomenmci, No. 37. 39, from Miklosic No. 88. 90. Letop. in Glasnik V, 67. The king’s strict demands to pay the appointed tribute are remembered. Ragusa Archive 2, 8–13. Belgrade, 1862. Certificate of trade rights to the Ragusians in 1326 from Miklosic No. 81. The efforts of Venice for the Ragusians before Dečanski - in Glasnik X, 7–9. Maikov, even after that, sings slander about C. Dečanski from someone else’s voice, as if he was ready to change Orthodoxy (On Serbian language, p. 2321. It is clear that Mr. Maikov is not at all familiar with either the language or the spirit of papism. But it’s time to study papism. Even now, despite the centuries-old machinations of Roman propaganda and the heavy power of Austria, in the coastal cities of Dalmatia in the authority of the Zadar bishop is considered to be up to 80 thousand Orthodox and 11 monasteries; and the papism has 350 thousand, 1 archbishop (in Zadar) and 5 biskupes (in Kotor, Dubrovnik, Shebenik, Splet and Lezi) - in the Serbian-Dalmatian store for the summer of 1850. Zagreb. Tsamblak does not say (Glasnik XI, 76–79) in what year the sufferer died. But if Dechansky was the first fruit of Milyutinov’s marriage, which took place in 1271, then he died no older than 64 years of age. - Old age is not very deep. The Tsarstavnik near Hilferding in the west. geogr. total XIII, 228. After Tsamblak, the life of the village of Urosha: “I stole Stefan (Dushan) with slander and slander against his parent, and they brought a lot of evil from their son... The resting place of this blessed one was not permanent, sometimes in the city of Petrich, and sometimes in Zvenchanu, where the end of his life nice." According to this, they talk about the death of the Serbian. letop. in Glasnik 1, 195; V, 46, 65; X, 267. XI, 147. Dushan in the afterword to the lawyer writes: “the devil went to dispel evil words among the people of our fatherland: he made my father sorrowful for me and thus whispered it against me, as if my name and life were not to be.” Dechansky's boyars were ready to encroach on Dusan's freedom and life; it's probable. “But Dusan didn’t tell the whole truth; did not say what his Zeta boyars told him. Then, if Dechansky had listened to his boyars, of course, they would not have found him unprepared for defense. There is an inscription in the Decani monastery about the year of death: “The church in l. 6843 (1335), one summer before his death.” Raicha II, 581. 596. The same is the king's manager in Raicha, II, 706. 724. Chronicle: “in fol. 6844 (1336) Stephen put an end to the throne, and strangled his son in the city of Zvenchanu.” Glasnik 1, 165. They fight against this testimony (Glasnik VII, 98–103), but to no avail: the testimony of the Krapivnik Chronicle is not accurate in other cases. Tsamblak does not show the day of the martyrdom of St. kralya; only the life was set for November 11 (Glasnik XI, 38.43.80). In the Hilandar typica “Novera 3 prestavi se Uroš krał third (Miklošić Monum p. 115). Given such testimony, it must be assumed that the painful death in Zvenchan followed on November 3, and on November 11. the body was buried in the Decani monastery. In Dečanski's charter of 1330, Rodimlje; in the Dusan–Nerodimla charter. Gregory's Life of the Saint; Chronicle in Glasnik X, 268. XI, 147. V, 65. Tronoshskaya years. in Glasnik V, 65. On the coins: a king with a moderate beard and mustache, with the inscription: “third Sgephan Uroshe kr.” Glasnik III, 220. 221. On the outer wall of the Nerodimlo church there is depicted “Stefan the King.” Zap. geogr. total XIII, 230. Icon - in the St. Paul Athos Monastery at Grigorovich p. 101. Service of St. Stefan Dechansky in the RCP. Glasnik XI, 38. Grigorovich p. 33. “Prayer singing in memory of St. vm. King of Serbia Stefan Decanskago", Belgrade 1850. There are two services, but both are awaiting replacement by better ones. “The same (6942) m. Nov. 22 repose, ugly Maxim.” St. Petersburg years. VIII, 99. Russian. time 2, 192. In RCP. Rumyantsev XVI century. No. 397 on January 21. "repose of St. the wonderworker Maxim the ugly." Here a) a service to him, which is not in the oven. less; b) a short life, which is not in the prologue. In another RKP. No. 364. “On the life and suffering of Maxim Christ for the sake of the holy fool.” Here is about the discovery of relics, about the construction of the church in 1698. Further l. 632, m. Nov. 11 d. “a brief story about the life and transfer of the relics of St. bliss Maxima Moskov. miracle worker." Tolstoy (2 No. 368) has a service for him on August 13, ex. in Aug. Mineya M. 1646 According to the RKP. Saints, “repose, 1433 November. 11, the relics were found on May 13, 1568, transferred on Aug. 13". About the celebration of A.E. 1.203: prologue 11 Nov. Menaion on November 11. M. 1646. Canon for August 13 M. 1646.