Old Russian lives of saints. What is life like? learning how to read and write

the lives of people protected by the Church as saints. Such people rejected church ceremonies and commemorations, the composition of J. was an indispensable mental canonization, then recognition of holiness. Church and service recognition of the same. It was thought that the main principles of the genre were being scrutinized: the hero Zhe. I am obliged to serve as a visionary ascetic for the glory of the church, in every way being similar to other saints. The traditional composition was J: a story about the childhood of a saint who shares his life with his children, a great believer, then a story about his life with deeds of piety and miracles, a story about his death and about posthumous miracles. Hagiographers want to capture the plot and the surroundings from other women. Prote by the heroes of the same. were, as a rule, real people (according to the accusation of the first Christian martyrs), and the same in the same. brighter, less in other genres of ancient Russian literature, has emerged from real life. The value of Zh.’s rice was especially strong in the obligatory section of miracles for them. Most of the real-life miracles are a protocol and business record about the healing of sick and suffering people in the presence of the relics of the saint, or through prayer before the new one, about the help of the saint to people in critical situations, and among them there were also some of the most vivid state-of-the-art accounts b. In due time F.I. Buslaev wrote: “In the articles about the miracles of the saints, in the miraculously bright drawings, the private life of our ancestors appears, with their sounds, sincere thoughts, with their troubles and suffering” (Buslaev F.I. Reader, - M., 1861.-Stb In everyday accounts of the ascetics-Chents, we found reflections of the monastery legends, the risks of the monastic life, the environment of the monastery with light, worldly power, and real historical ideas of life. None of the monasteries depict at times very dramatic conflicts between the founder of the monastery and local residents. Traditional life stages involve living human beings, and they feel like one another. to the monastery. The opposition of Mother Theodosius to his godly devotion to deprive himself of the light and devote himself to serving God is interpreted The author, as a result of the will of the devil, as a result of the devil’s teachings, also describes this situation as if it were life’s brightest, a dramatic picture of maternal feelings. The mother loves her son and rises up against her beloved son in the monastery, but she is a person of strong, incomparable character, and through love for her son and anger, this love turns into cruelty; . Depending on the type of subjects, stories can be divided into several groups. J. Martyry spoke about the death of saints who suffered for their allegiance to Christianity. These were the first Christians who were tortured and executed by the Roman emperors, the Christians who suffered in the lands and lands where they confessed to other religions that perished at the hands of the pagans. In Zh.-martyr's work, the main plot motif was report description the torment that is given to a saint before death, trying to destroy his Christian views. Another group of women heard about Christians who voluntarily submitted themselves to various kinds of experiments: rich young men secretly deprived themselves of their homes and lived starving lives of colts, succumbing to humiliation and derision, ascetics, Having sewed up the place, they went into the desert, lived there in complete self-confidence, and spent everything days of unspoken prayers. A special type of Christian asceticism was sacrifice - the saint lived for many years on the top of the stone vezha (stovp), in monasteries the ascetics could “commit” to the cell, but they were not deprived of it for a year right up until death. The saints included a large number of powerful figures - princes, kings, emperors, active churches (founders and abbots of monasteries, bishops and metropolitans, patriarchs, and even theologians and preachers). The letters were dedicated to the song date - the day of the death of the saint, and under this number were included in the Prologues, Menea (collections of life, compiled in the order of the monthly calendar), before being collected in a stable warehouse. As a rule, the same. accompanied by church services dedicated to the saint, words of praise for his honor (and also words for the production of his relics, the transfer of relics to a new church, etc.). In ancient Russian literature there are hundreds of Zhe., with this translation (Byzantine, formerly Bulgarian and Serbian) Zhe. the width is no less (and in the XI-XV centuries it was significantly more), the lower original Russian ones. Orthodox saints, regardless of who they were for their nationality and in what country they lived and worked. Of the Byzantine works, the greatest expansion was made by the translations of J. Oleksiy, the People of God, Andrey the Fool-for-Christ, Barbara, St. George the Victorious, Dmitry Solunsky, Evstafiya Plakidi, Euphemia the Great, Euphrosyne Alexandria yskaya, Katerina, Epiphania Kianaz, Iofaniya Kiprsky, Iofaniya Mikoli Mirlikiysky, Paraskevi-P 'Yatnitsi, Savi the Sanctified, Semeon the Stovpnik, Fyodor Stratelates, Fyodor Tiron and other saints. Translate from walnut deyakikh from them divas. in the book: Polyakova S.V. Byzantine legends.-L., 1972. The stories of Russian saints were created throughout the centuries of the founding of ancient Russian literature - from the 11th to the 17th centuries. These can also be systematized into a set of heroes: princely women, church hierarchs, priests of monasteries, devotees for the glory of the church and martyrs for the faith, holy fools. Of course, this classification is too cunning and does not have clear boundaries; Many princes, for example, act as martyrs for the faith, various people acted as creators of monasteries, etc. D. J. can be grouped according to a geographical principle - according to the place of life and deeds of the saint and the place of guilt of J. (Kiev, Novgorod Pivnichno-Russians, Pskov, Rostov, Moscow and others). Moreover, the names of the authors of Zh., as well as the written memorials of Ancient Russia, were lost to us unknown, but in a number of cases we recognize the names of the authors of Zh. from the text of the works themselves, on the basis of indirect data. The most famous among the Russian authors are J. Nestor (XI-cht. XII century), Epiphanius the Wise (2nd half of the XIV-1st quarter of the XV century), Pachomius Logofet (XV century). We are re-arranging the actions of the ancient Russian Zhe., grouping them according to the character of the heroes of the Zhe. Same. Solovetsky, Ioann Novgorodsky, Kiril Bilozersky, Leonty Rostovsky, Pavel Obnorsky, Pafnuty Borovsky, SERGY RADONIZKY, Stefan Permsky. J. Hierarchs of the Russian Church - Metropolitans: Oleksiya, Joni, Cyprian, Peter, Pylip. J. holy fools: St. Basil the Blessed, John of Ustyuz, Isidor of Rostov, Mikhail Klopsky, Procopius of Ustyuz. From the princely Zh. most famous: Zh. Alexander Nevsky, Boris and Glib, Prince Volodymyr, Vsevolod-Gabriel of Pskov, DMITRY DONSKY, Dovmont-Timofiy, Mikhail Oleksandrovich Tversky, Mikhail Vsevolodovich Cherny Givsky, Mikhail Yaroslavich Tversky, Theodore, prince. There are few wives in Russian hagiography: Anna Kashinskaya, Efrosiniya of Polotsk, Efrosiniya of Suzdal, Iuliya Vyazemskaya, Iuliya Osor'ina (div. Osor'in Druzhina), Princess O lie. Legendary-Castle motifs, local retellings and sometimes tableaux strongly influence the authors of Zhe., up to Zhe. These are clear expressions of plot-narrative creations. This is “The Tale of Peter and Fevronia of Murom” by Yermolay-Irasm. "The Tale of Peter, Tsarevich Ordinsky", "The Tale of Mercury of Smolensky". In the 17th century On the Russian Pivnochi they blame J., based entirely on local legends about miracles that resemble the remains of people whose life’s paths with exploits for the glory of the church are not tied to, but otherwise the stench of life suffers. Artemy Verkolsky - a boy who died in a thunderstorm while working in the field, Ioann and Loggin Yarensky who died, who died in the sea and were found by the residents of Yarenga on the ice, Varlaam Keretsky - the priest of the village of Keret, who killed inu, scho having punished himself for the hard trials and forgiveness of God. All these women are remarkable divas, in which the life of the villagers of the Russian Night is vividly depicted. Many miracles are associated with the death of Pomors on the White Sea. About seeing J. div. in the reference dictionary statistics: Epiphanius the Wise, Ermolai-Erasmus, Lives of Alexander Nevsky, Lives of Oleksiy, People of God, Lives of Varlaam Khutinsky, Lives of Zosimi and Savatiy Solovetsky, Lives of Leont Iya of Rostovsky, Life of Leonty of Rostovsky, Life of Mikoli Mirlikiysky, Life of Boris and Glib, Nestor , Pachomius Serb, Prokhor, A Word about the life of Prince Dmitry Ivanovich, as well as articles about Zh. in the Dictionary of Scribes (div.: Vip. 1.-P. 129-183, 259-274; Vip. 2. Klyuchevsky Old Russian Lives, BarsukovN P. Dzherela of Russian hagiography. St. Petersburg, 1882, Golubinsky E History of the canonization of saints in the Russian Church - M, 1903, Serebryansky Princes' lives of Adrianova-Peretz St. P.; celebration of the “hagiographic style” of Ancient Russia // TODRL - 1964 - T 20 - Z 41-71; 2) The plot is revealed in the historical monuments of the 11th-13th centuries // Revolutions of Russian fiction. according to the lives of saints) - M, 1966; Dmitriev L. A.; 1) The plot of the life monuments of the XIII-XV centuries. // Revolutions of Russian fiction. - Z. 208-262; 2) Genre of contemporary Russian lives // TODRL.-1972 - T. 27. - Z 181-202; 3) Live stories of the Russian Nights as monuments of literature of the XIII-XVII centuries: evolution of the genre of legendary biographical accounts. - L., 1973, 4) Literary shares of the genre of ancient Russian lives // With Lovian literature / VII International Congress of Slavists . Evidence from the Radyan delegation.-M., 1973-P. 400-418, Pre-Slednytsky materials for the "Dictionary of Scribes and Books of Ancient Russia". Original and translations of the life of Ancient Russia // TODRL -1985 - T 39 - Z 185-235; Tvorogov O. V. Old Russian collections of the XII-XIV centuries. Friend's article Monuments of hagiography // TODRL-1990 Vol. 44.- P. 196-225 L. A. Dmitriev, O. V. Tvorogov

Life genre. History is a tribute to the genre. Living canon.

The destruction of the compositional schemes of life in “Tales about Boris and Glib.”

The plot is the composition “The Life of St. Theodosius of Pechersk”.

The structure of “The Life of St. Sergius of Radonez”, written by Epiphanius Plet's say:

Fathers and the legacy of St. Sergius;

learning to read and write;

monastery vineyard;

heap of difficulties, miracles;

character of Sergius.

The sense of the moral feat of Sergius of Radonezky has its place in Russian history.

"Weaving of words" style. Innovation of Epiphanius the Wise in “The Life of the Venerable”Sergius of Radonezky."

In XI - on the cob of the XII century. The first Russian lives are being created: two lives of Boris and Glib, “The Life of Theodosius of Pechersk”, “The Life of Anthony of Pechersk” (until the new hour, what has not been preserved). Their writing was no less a literary fact,

and an important lanka in the ideological policy of the Russian state.

At this hour, the Russian princes are seriously soliciting from the Constantinople

the patriarch's rights to the canonization of his own, Russian saints, which naturally prompted

canonization of a saint.

We will look here at one of the lives of Boris and Glib - “Reading about life and about

ruined" by Boris and Glib and "The Life of Theodosius of Pechersk". The grievances of life are written

Nestor. The arrangement of them is especially cool, the fragments of stench represent two

hagiographic type - hagiography-martyria (accounts about the death of a martyr

saint) and black life, in which everything about life is revealed

the paths of the righteous, his piety, asceticism, the creation of miracles, etc.

Nestor, wisely, believed in the might of the Byzantine

hagiographic canon. Those who know the translations do not raise any doubts

Byzantine lives. Why did you show such mysticism?

independence, such an incredible talent that the two have already been created

masterpieces to rob him of one of the famous ancient Russian writers.

The most widespread genre in ancient Russian literature was the lives of saints. Lives tell the story of the lives of saints and suggest a religious-popular place. Life may evoke in readers and listeners a feeling of disenchantment with self-sacrifice, joy and happiness, with which the saints endured suffering and relief in the name of God.

The most recent Russian lives (XI-XII centuries) are dedicated to the passion-bearing princes Boris and Glib. They speak of the treacherous assassination of the young princes by their elder brother Svyatopolk, who planned to rule all of Russia in one place. The spiritual struggle, grief and fear of the saints before their immediate death are clearly described. And at the same hour Boris is about to accept death from the inheritance of Christ, the prayers of Boris and Glib are masterpieces of Krasnomovism. They consistently and clearly have the main thought - it is a pity about the possible death and the readiness to accept it at the hands of murder.

One of the versions of the story about Boris and Glib includes a fragment that is unusual for everyday literature - a description of the battle between Svyatopolk and his brother Yaroslav, which took revenge on the great sinner for killing the saints. The lives of Borisoglib became the basis for hagiographic works about holy princes who died at the hands of murderers.

In the XIII century. was composed of the life of the Novgorod prince Oleksandr Yaroslavich (Nevsky). There is also a story about the Swedish story (the battle with the Swedes on the Neva, the Battle of Lyodov and the same battle) and a story about the piety of the prince.

Monk Nestor

The famous Russian scribe, monk of the Kiev-Pechersk Monastery Nestor (XI - almost XII century), became famous as the author of “The Tale of Past Years”. Let us rely on the supply of traditional spiritual genres. Nayvidomishe - “The Life of Theodosius of Pechersk.”

The Life of Theodosius has a traditional structure: an introduction, accounts of the life of the saint and people until death, accounts of posthumous miracles. At the beginning of his life, Theodosius tried three times to leave his little house and dedicate himself to God. The role of the “enemy” of the saint is played by the mother, who, out of love and the desire of the devil, tempts the saint. Unbeknownst to herself, she is defying God's will, crossing the sons' songs from Russia to the Holy Land - to Palestine. God recognized Theodosius as one of the founders of the Kiev-Pechersk Monastery. Only the third test of the unique mother was successful. A number of plot-unrelated episodes tell about Theodosius - the late and later abbot of the Kiev-Pechersk Monastery. The characteristic features of Theodosius are the constant devotion to God’s rich life and dependence on God’s help.

Call life call evidence about the lives and exploits of those who have gone down in history Christian Church and then inclusions until the number of saints.

The message about the saint was always presented in such a way that the reader not only clearly realized why this historical (or historical) person was called a saint by the church, but also read it with unflagging interest.

The main task of life was the glorification of the saint, which began with the development of his goodness, steadfastness and ability to endure difficulties. For example, in one of the early lives - the life of Boris and Glib - there is a description of their killing by Svyatopolk, which is haunting in its tragedy. The life story about Alexander Nevsky also contains a barvy description of the famous Battle of Neva, where Alexander rode on horseback directly onto the deck of the enemy’s ship.

From the very beginning, lives were lived behind a single vision, including the low-level aspects of the saint’s life. The main stages of the life of the saint were laid out, often from the people until death. The life included a lot of information about history, geography, and the economy of these places, where the great saint lived. Therefore, the descendants of this widely vikorist lives as a matter of fact, in order to take away important information about the lives of people in the past hours.

Sometimes even simple people were recognized as saints, even though they had not accomplished anything heroic in their lives. Their lives included descriptions of miracles that were attributed to them, sometimes recorded even after their deaths.

Over time, the genre of life began to gradually change. the description of the saint’s life often includes stories about his exploits. The director of life, having tried to show that this basic human being, who dedicated her entire life to turbots about others, deserves a little bit of no less honor, not even a martyr, who was killed in the distant past. Fighting against oneself was no less important than heroic death in agony.

With this, the image of the saint was revealed from a new and richly unsatisfied side. Such lives themselves, which were more predictable by biographies (for example, the story about Juliana Lazarevska) and began to be admired by the writers of the nineteenth and the twentieth centuries. M. Leskov, L. Tolstoy, L. Andreev, B. Zaitsev, B. Pilnyak used everyday images and stories to create their works.

Canon (Greek - norm, rule) The totality of rules that define the form and place of the middle mysteries; a sign-model of the spiritual light that is touched, then. a specific implementation of the principle of dissimilarity (image). On a practical level, the canon stands as a structural model of an artistic creation, as a design principle for a large number of works in this era. The Greek word Canon and the Hebrew word Kane - initially meant a dying reed. In the Oleksandriya and Greek traditions there is a symbol, a rule; critics of ancient literature have a catalog of works; everyday writers have moral rules. Due to the meaning of moral rules, the word “canon” is imbued with the apostolic people Irenaeus of Lyons, Clement of Oleksandria, etc. In relation to the books of the everyday genre, the word “canon” is used to designate the divinely inspired collection of books that becomes the Holy Bible. The life of a saint - information about the life of a saint, whose followers are obligated to receive official recognition of his holiness (canonization). As a rule, in life one learns about the main aspects of the life of a saint, his Christian deeds (pious life, martyrdom, such as this), as well as special testimonies of Divine grace, which marked this person (to them , in existence and after death) . miracles). The lives of saints are written according to special rules (canons). Thus, it is important that the appearance of a child destined by grace most often occurs in the family of pious fathers (although there were episodes when the fathers, who, as it seemed to them, had good spontaneities, respected the feat of their children, condemned Ikh - marvelous, for example, the life of St. Theodius of Pechersk, the saint most often lived a strict, righteous life from early life (although sometimes sinners achieved holiness and repented, for example, St. Mary of Egypt in the “Tale” of Ermolais-Erasmus). And the saint’s rice will soon be quenched at Prince Peter’s, His friends, as it is clear from the text, can achieve their miraculous healings quickly by the power of mysticism, not by the will of God. This is where the canons of this literature, Wiconia, emerged The following included: 1. Only “historical” facts were presented 2. The heroes of the lives could only be Orthodox saints 3. The lives had little standard plot structure: a) introduction; b) the hero’s pious fathers; c) the appreciation of the hero and the study of holy writings; d) vidmova from the whore or, due to inconvenience, saving the whore’s “bodily purity”; e) teacher or mentor; e) exit from the “pustel” or monastir; g) the fight against demons (described in addition to various monologues); h) closing one’s monastery, arriving at the monastery of the “brothers”; i) transfer of power to death; j) pious death; l) posthumous diva; l) praise It was necessary to follow the canons because these canons were inspired by the rich history of the hagiographic genre and gave lives an abstract rhetorical character. 4. Saints were portrayed as ideally positive, enemies as ideally negative. Translations of life that were sent to Rus' were vikorized for two purposes: a) for home reading (Minea); Great Mena-Chets (sometimes Chetya Mena) - great on the scale of the 16th century (sounds and the names “great” - great) collection of works discovered, selected and frequently processed under the care of the Metropolitan watered Makaria. Being Menaea, it is a collection of the lives of saints, their miracles, as well as various commemorative words for every day of fate. The Makaryevsky Menaions were the fourth - they were designated for home basic reading, during weekdays they also created collections for public reading during the hour of church services (service Menaions), where the same material was put into greater force, and then i - literally in two or three words. b) for divine services (Prologues, Synaxariums) Synaxariums - after-service church collections, which were dedicated to the psalm and pious reading (head rite, life literature); were wider in the early Christian era. This name was assigned to a special collection, which took place of the selected place from the lives of the saints, compiled in order of calendar commemoration, and was designated for reading in similar collections. The very same two-fold vikoristannya cried out for the seriousness of super-eternity. If a new canonical description of the saint’s life is completed, the canons will be completed, unless the reading of such a life greatly delays the divine service. If the description of the saint’s life is short, then his reading will be completed at the prime hour of the service, otherwise the canons will be broken. Or on the level of physical purity: life can be long, so as to comply with the canons, and it can be short, so as not to prolong the service. Virisheno protirichchya was a transition to a bisystem. Every life was written in two versions: short (prologue) and long (minion). The short version was read briefly in church, and the long version was read aloud in the evenings throughout the entire homeland. The practical life options turned out to be so handy that they gained the sympathy of the clergy. (They immediately said that they would become bestsellers.) The stinks became shorter and shorter. It became possible to read out a number of lives during one service. And then its similarity and similarity became obvious. Perhaps there was another reason. Mass lives were written in Byzantium, for example, the Coptic (Egyptian) Chens. Such lives were supported by the biographies of all the members of one monastery. Moreover, the skin was described according to the new canonical program. Obviously, such a life was too long and tedious, not only for divine services, but also for home reading. In both cases, when there are several lives with a canonical structure, the canons will be saved, otherwise reading will be too long and tedious. And if you rely on a canonical structure, you can keep your lives short and compact, otherwise the canons will be destroyed. Life is extremely scanty in the exact description of specific historical facts, the hagiographer’s task itself does not agree with this: the goal is to show the path of the saint to salvation, his connections with ancient fathers and the date of the pious reader one more image.

2) “The Tale” does not follow the traditional compositional scheme of life, but rather describes all the lives of the ascetic - from his birth to death. Vono includes only one episode from the lives of his heroes - their dashing killing. Boris and Glib are portrayed as ideal Christian martyred heroes. They voluntarily accept the “martyr’s crown.” The glorification of this Christian feat is reflected in the manner of hagiographic literature. The author reveals the story with clear monologues - the laments of the heroes, their prayers, which serve as a way of expressing their pious sentiments. The monologues of Boris and Glib do not skimp on imagery, drama and lyricism. Such, for example, is Boris’s cry for his dead father: “It’s a pity for me, the light of my eyes, the bright and dawn of my denunciation, my brusqueness, the punishment of my incomprehensible! It's a pity, father and gentleman! Who am I getting into? Who will I take it to? Why is such good happiness and punishment for your mind? What a pity, what a pity! As soon as the light goes away, I won’t dry it out!..” Whose monolose of vikorstan has rhetorical nourishment and vibrations characteristic of church oratory prose, and at the same time the imagery of the people’s lament appeared, which gives him the power to sing Icy tonality, which allows you to express your senses more clearly Sinivska. sorrow.

3) Life of Theodosius of Pechersk". Another type of hero is glorified by “The Life of Theodosius of Pechersk,” written by Nestor. Theodosius is a monk, one of the founders of the Kiev-Pechersk monastery, who dedicated his life not only to the moral perfection of his soul, but to the education of the monastery brethren and the laity, including princes.

The life has a characteristic three-part compositional structure: the author's introduction-foreword, the central part-a sermon about the life of the hero and his descendants. The basis of the novel is an episode related to the actions of not only the main character, but also his companions (Barlaam, Isaiah, Ephraim, Nikon the Great, Stephen). Nestor draws facts from ancient traditions, the testimony of the “ancient fathers”, the cellarer of the monastery Fyodor, the monk Hilarion, “the arose”, “some kind of man”. Nestor has no doubt about the truth of these reports. Literary presentation of them, looming in their order “in a row”, is consistent with the whole story of a single “praise” of Theodosius, which “gives a weighty image.” In the timely sequence of events that are laid out, traces of the monastic oral chronicle appear. Most episodes of life lead to the completion of the plot. Such, for example, is a description of the sublime fates of Theodosius, connected with his conflict with his mother. Mothers fix all sorts of problems for the boy in order to overcome his problems and achieve his goal of becoming a young man. The ascetic Christian ideal, like the one of Theodosius, merges with the magical relationships of matrimony and maternal love until son. Nestor hyperbolically depicts the wrath and cruelty of his loving mother, who beats the restless young man to the fever that puts a fall on his legs. The battle with his mother ends with the victory of Theodosius, the triumph of heavenly love over earthly love. Mother resigns herself to her son’s father and becomes a nun herself, just to teach him.

The episode with the “carrier” demonstrates the importance of life for the working people, which means that the Black people spend their days at the hospital. To this phenomenon Nestor contrasts images of the “works” of Theodosius and the many blacks. The hegumen, who is in common with his brothers and the Grand Duke, attaches great respect to the sovereign activity. Feodosia urges Izyaslav to be called to the monastic status, and Svyatoslav is accused of burying the Grand Duke's throne and ousting Izyaslav.

“The Life of Theodosius of Pechersk” contains a wealth of material that allows us to judge the monastic life, the rule, the nature of the relationship between the abbot and the prince. Closely connected with the monastic life are the demonological motives of life that the folk bilinks predict.

Inheriting the traditions of the Byzantine monk’s life, Nestor, in whose work he created consistently vikoryst symbolic stitches: Feodosia - “lamp”, “light”, “dawn”, “shepherd”, “shepherd of the verbal flock”.

“The Life of Theodosius Pechersky” can be considered as a life story that consists of several episodes, united by the main character and the author-narrator in one whole. It stands out from Byzantine works with its historicism, patriotic pathos and reflections of the peculiarities of political and monastic life of the 11th century. Further to the development of ancient Russian hagiography, it served as a symbol during the creation of the monastic lives of Abraham of Smolensky and Sergius of Radonez.

“The Life of Theodosius of Pechersk” is a typical black life, a story about a pious, righteous, pious righteous man, whose entire life is an uninterrupted feat. There are a lot of everyday colises: scenes of the celebration of the saint with the princes, laymen, princes, sinners; KRIM, in the life of the Tso -Tyopa Obvozkovy component of miracles, yaki to create saints, and to bring to the living element of the plot of the plot, the author of the author of Chimalous mystics, the schism was wildly described. Average hagiographers have well understood that the diva effect is especially well achieved by providing daily realistic everyday details with a description of the everyday forces - manifestations of angels, evil spirits, demons, you see. about the saint's childhood. Already in this story about the people, children and sublime rocks of Theodosius, there appears to be a fleeting contrast between traditional clichés and everyday truth.

The traditional mystery of the piety of the fathers of Theodosius, the scene of the naming of the nemovlyatya is richly significant: the priest calls him “Theodosius” (which means “given to God”), conveying with his “heartfelt eyes” that he “wants to bring glory to God” Isya." The traditional riddle is about how the boy of Feodosia “went to the Church of God every day” and did not go near the same-year-olds who were playing in the street. However, the image of Mother Theodosius is absolutely non-traditional, reflecting irresistible individuality. She was physically strong, with a rough human voice; passionately loving son, we can’t come to terms with the fact that he, even with an even possible family, doesn’t think about letting go of his strength and “slaves”, so he can’t walk with the old ide, hoping to find “light” and clean, and thus cause harm to the family, so that we spend an hour in prayer or baking prosphora. Mother does not hesitate to change the exalted piety of his son (whose paradox is that the father of Theodosius is presented by the hagiographer as pious and God-fearing people!), he cruelly beat him, put him on the lance, the faith is seen from the body of the young man . When Theodosius goes to Kiev, hoping to take monastic vows in one of the monasteries there, his mother deafens the great wine city to whoever is her local son. Vaughn reveals that he was found at the pecher, where he will fight simultaneously with Anthony and Nikon (from whose madness of the hermits the Kiev-Pechersk monastery grows). And here she goes into cunning: she forces Anthony to show her son, threatening that she will otherwise “ruin” herself in front of the door of the oven. Ale, having denounced Theodosius, who “has changed in so many ways,” the woman can no longer be angry: you, hugging your son, “cry bitterly,” it’s good for him to turn home and work there, want (“of one’s own free will”) . Feodosia is indestructible, and on his insistence his mother takes monastic vows in one of the women’s monasteries. However, we understand that this is not so much the result of a lack of confidence in the correctness of his path to God, but rather the actions of an angry woman, who realized that, having become a nun, she might want to get married once in a while.

4) 1- St. Sergius was born from noble and faithful fathers: from the father, whose name was Kiril, and his mother, whose name was Mary, who were decorated with all sorts of honors. And it seemed like a miracle to the people. If the child was still in the womb, as if the mother had reached the church during the week of the Holy Liturgy. And she stood there with the other women in the vestibule, as soon as they began to read the Holy Gospel, and everyone stood there, unable to bear, and began to scream in the womb. Just before they began to sing the Cherubic Song, they suddenly began to shout. When the priest shouts: “Let us hear, holy holy!” - Nemovlya Vtretya screamed. When the fortieth day arrived after the birth of the people, the fathers brought the child to the Church of God. Yorey christened him Bartholomew. Fathers and mothers recognized the priest as their son, even in the womb, shouting at the church: “We don’t know what this means.” Hey said: “Rejoice, for the child will be the vessel of God’s choices, the monastery and servant of the Holy Trinity.”

2- Kiril had three blues: Stefan and Petro quickly learned the letter, Bartholomew didn’t even get the hang of reading. The boy prayed in tears: “Lord! Let me get my diploma, please.” The fathers were embarrassed, and the readers were embarrassed. Everyone began to feel embarrassed, not knowing the greater significance of the Divine providence, not knowing what God wanted to do. It was demanded at the discretion of God, so that in the sight of God we should reject bookishness. Let's say, as if I learned to read and write. If you were in the messages of your father to joke about thinness, you have learned some kind of black-haired man, who is in the field under the oak tree of the one who stands and prays. When the elder stopped praying, he turned to Bartholomew: What do you want, child? The youth said: “The soul longs to know how to read and write. I'm starting to read and write, but I can't get it done. Holy Father, pray that I may learn to read and write.” And the elder told me: “About literacy, child, do not grieve; On this day the Lord will grant you the knowledge of literacy.” From that time on, I learned to read and write well.

3- viniknennya of the monastery;

heap of difficulties, miracles;

character of Sergius.

Servant of God Kirilo previously had great wealth in the Rostov region, was a boyar, Volodya with great wealth, but fell into poverty until the end of his life. Let's say about those who suffered from death: through the frequent march with the prince to the Horde, through the Tatar raids, through the tributes of the heavy Orda. But worse than all this, there was a great invasion of the Tatars, and after that there was violence, because the Grand Duchy went to Prince Ivan Danilovich, and the Rostov princely went to Moscow. And many of the Rostovites gave their free will to the Muscovites. Through this Kirilo moved to Radonezh.

Cyril's sons, Stefan and Petro, became friends; the third son, the blessed youth Bartholomew, did not want to make friends, but abandoned his black life.

Stefan lived with his squad for a long time, and his squad died. Stefan immediately lost his light and became a monastery at the monastery of the Intercession of the Holy Virgin at Khotkova. Blessed young man Bartholomew, who came before, asking Stefan to joke with him in the empty place. Stefan, bowing down, walked along with him.

The stinks traveled through the forests in many places and the findings came in one deserted place, in the thicket of the forest, where there was water and water. The brothers looked around the place and fell in love with him, and God instructed them. And, having prayed, they began to chop the wood with their own hands, and on their shoulders they brought the stinks of the logs to the place. At first they easily built a hut and ruled over it, and then they dismantled one cell, made a place for a small church and cut it down.

I consecrated the church in the name of the Holy Trinity. Stefan lived for a short time near the desert with his brother and learned that the importance of living in the desert is for everyone, no matter what. Stefan Pishov near Moscow, settled in the monastery of the Epiphany and is alive, still thriving in honor.

And then Bartholomew wanted to take monastic vows. And he called to the priest, hegumen, in the desert. The abbot tonsured the monastery on the eve of this day, for the riddle about the holy martyrs Sergius and Bacchus. And the name was given to me in Chernetsya by Sergius. He was the first Chen to be tonsured at that church and in that desert.

At times, demons and fears were blaking, and sometimes animals were attacking – and even a lot of animals lived in this empty place. Some of them passed by, playing and roaring, and others not at once, but two or three, or one after one, passed by; Some of them stood at a distance, while others came close to the blessed one and smelled him, and sniffed him.

Among them, one witch called to come to the venerable one. Reverend, bachachi, it is not a bad thing to come to another animal, but to take some bits from each other for your own, bringing your small piece of bread from the animal’s house and putting it on a stump or on a log, so that when you arrive absolutely beast, I'm ready I know myself; And he took them into his pasture, and If there is no bread and no food left for you to call for, without finding anything prepared for a new meal, then there will be no food for a long time. The witch was still standing, looking around here and there, insistently, like some cruel poser who wants to take away his borg. If the monk only had one piece of bread, then he divided it into two parts, so as to deprive himself of one part and give the other part to someone else; There was also no variety of urchin in Sergiy’s desert, but only bread and water from the dzherel, whatever was there, and then offal. Often there was no bread for the day; And, as soon as it was cleared, the stinks of both were deprived of hunger, the saint himself and the beast. Sometimes you don’t add to the bliss of yourself and you yourself become hungry: you want to have one piece of bread from someone else, or throw it away to someone else. And I decided not to eat that day, but to starve, to fool the beast and let it go without it.

Blessed is the one who tried everything that was offered to him, with the joy of enduring, giving thanks to God for everything, and not protesting, not struggling in difficulties.

And then God, recognizing the great faith of the saint and his great patience, had mercy on him and wanted to ease his labors in the wilderness: the Lord entered into the hearts of these God-fearing Christians and the holy brothers, and the stench began to come to the saint.

But the monk not only did not accept them, but also blocked them from being deprived, seeming: “You cannot live in this place and you cannot endure the difficulties in the desert: hunger, sprague, handicap and poverty.” They said: “We want to endure the hardships of living in this place, but if God wants, we can.” The saint once again asked them: “How can you endure the hardships of living in this place: hunger, and food, and all sorts of misconceptions?” They said: “So, honorable father, we want and we can, if God helps us and your prayers support us. We only pray to you for one thing, reverend: do not see us through your denunciation and from this place that is dear to us, do not drive us away.”

Article from the encyclopedia "Tree": website

Hagiography(from the gr. άγιος “holy” and γράφω “I write”), a scientific discipline that deals with the teaching of the lives of saints, theological and historical-ecclesiastical aspects of holiness.

Come to the rendition of the lives of the saints

The lives of the saints can be studied from a historical-theological, historical, socio-cultural and literary point of view.

From a historical and theological point of view The lives of the saints are used as a basis for the reconstruction of the theological views of the era of creation, their author and editors, their statements about holiness, order, deification, etc.

In historical terms Lives behind the obvious historical and philological criticism stand out as first-class in the history of the church, as well as in the general history.

In the socio-cultural aspect Lives make it possible to reconstruct the nature of spirituality, social parameters of religious life (so-called popular religion), religious and cultural manifestations of marriage.

Lives, decisions, developments and the greatest part Christian literature, With its own laws of development, the evolution of structural and spatial parameters, etc., and in this regard, it is the subject of literary and philological consideration.

Features of the literary and philological approach to the lives of saints

The literary and philological study of life stands as the basis for all other types of research. Lives are written according to the melodious literary canons, which change over time and differ for different Christian traditions. Any interpretation of everyday material highlights the first consideration of what literary etiquette entails. This conveys an understanding of the literary history of lives, their genres, the establishment of typical patterns of their activities, standard motifs and techniques of depiction, etc. So, for example, such a hagiographic genre, like praise of the saint, which combines the characteristics of life and sermons, seems to have a clear compositional structure (introduction, main part and epilogue) and thematic scheme of the main part (the journey of the saint, the people of Vihovannya, activity miracles), righteous death, equal status with other ascetics); These characteristics are consistent with the late antique encomium, and the fruition of the development of life literature provides valuable material for both historical-literary and historical-cultural developments.

Hagiographic literature of power and numerical standard motives, such as, for example, the birth of saints from pious fathers, and even childish games. Similar motifs can be seen in hagiographic works of different types and different eras. Thus, in the acts of martyrs, starting from the most recent examples of this genre, the prayer of the martyr before death is induced and the prayer of Christ or the Kingdom of Heaven is revealed, which is revealed to the ascetic during the hour of his suffering. These are the standard motives of thinking as the orientation of some creators is different, and the Christocentricity of the phenomenon of martyrdom itself: the martyr repeats Christ’s victory over death, testifies about Christ and, becoming “a friend of God,” enters the Kingdom of Christ. This theological outline of martyrdom is naturally matched by the structural characteristics of martyrdom.

Significance of similar and advanced traditions in describing the lives of saints

In principle, the life of a saint is not a description of his life (biography) as a description of his path to salvation, such as his holiness. Therefore, the set of standard motifs reflects to us not the literary devices of everyday life, but the dynamics of the path, the path to the Kingdom of Heaven, which has been paved by these saints. Life abstracts this scheme in a simple manner, and therefore the description of life itself tends to be formalized and typical. The way to describe the way to the point may be varied, and the choice of which is the most divergent is similar and similar hagiographic traditions. The last lives are written in a dynamic perspective, the author follows his position from the earthly butte, along the same path that the saint took from this earthly butt to the Kingdom of Heaven. This tradition is more characterized by a turning point perspective, the perspective of a saint who has already reached the Heavenly Kingdom and of those who are above them, who are looking at their paths to the next. This perspective is consistent with the development of a florid, embellished style of life, which has a rhetorical intensity that evokes the undeniable height of the view of the Kingdom of Heaven (such, for example, the lives of Simeon Metaphrastes, and the Russian tradition - Pachoma I am Serba and Epifan). With this particularity of the ancient and similar hagiographic tradition, it is clearly consistent with the characteristic figures of the ancient and similar iconography of saints: the plot of the ancient iconography that reveals On the path of the saints to God, the static nature of Byzantine iconography is shown, which depicts us in front of the saint in his glorified, heavenly state. Thus, the nature of hagiographic literature is directly related to the entire system of religious views, the importance of religious-mystical justice, etc. Hagiography as a discipline includes the entire complex of religious, cultural and literary phenomena.

History of hagiography

From the earliest days of its existence, the Christian Church carefully collects information about the life and activity of its devotees and reports them to the hidden science. “The Lives of the Saints” became one of the greatest branches of Christian literature. If we did not cover the apocryphal gospels and talk about the apostles, in which there were detailed information about the first leaders of Christianity, then the first in the hour of “Lives of the Saints” were reports about the martyrs.

Martyrology of the first centuries since R.H.

From the latest news:

• Assemani, Acta ss. martyrum orientalium et occidentalium" (1748);
• Lagrange, Choix des actes des martyrs d Orient (Par. 1862).

Krim Zagalnyh, in the Sunset there are also local martyrologies of the region’s nationalities:

• African martyrology (Steph. Macelli),
• Belgian martyrology (Molana),
• German martyrologist (Valasser),
• Spanish martyrology (Salazar),
• English martyrology (Wilson),
• Italian martyrology (Cornelia)
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Lives of saints, presented as martyrologies

The greatest literature “Lives of the Saints” is of a different kind - the saints and others. The most recent collection of such sayings is Dorofiya, ep. Tyrian (+ 362), - news about the 70 apostles. Among others, especially miracles:

• “The Lives of the Honorable Men”, Patriarch of Alexandria Timofiy (+385);
• Lavsaik Paladiya (Historia Lausaica, s. paradisus de vitis patrum);
• "Historia Christiana veterum Patrum" 1582, reference text in the form. Renata Lavrentiya;
• "Opera Maursii", Florence, 1746, vol. VIII; є і Russian translation, 1856);
• Pratsi Theodorit of Cyrrhus (+ 458) - (in the named form. Renata) and in the new collected works of Theodorit; in Russian translations - from “Creations of St. Batkiv", view. Moscow spirit. academies and formerly okremo);
• “Lemonar, or kvitnik”, Ioann Moskha (Leimwnarion, in “Vitae patrum”, Rossveiga, Antv. 1628, vol. X; Russian edition - M. 1859).

At Zakhoda, the main writers of this kind in the patristic period were:

"Povchalna hagiography"

Mine

Calendars and months

We have decided that the remaining dormitory for the lives of the saints will be laid out in this church. calendarsі monthwords. The beginnings of calendars date back to the first hours of the church, as can be seen from the biographical information about St. Ignatia (+ 107 r.), Polycarp (+ 167), Cyprian (+ 258). This testimony of Asterius of Amasia (+ 410) can be seen that at the station. There was a stench everywhere, which had taken place in their names throughout all these days of fate.

The monthly sayings, under the Gospels and the Apostles, are divided into three genera: similar movements, ancient Italian, Sicilian and Slovenian. The remaining most recent one is for the Ostromir Gospel (XII century). They will be followed by the words of the month: Asemani, in the Glagolitic Gospel, which is in the Vatican Library, and Savin, view. Sreznevsky in 1868. Here you can find short notes about the saints under the church statutes of Jerusalem, Studium and Constantinople.

Mena-Chets of German Tulupov and Ioanna Milyutin

There are 156 of all the lives of ancient Russian saints, which have and have not reached the level of numerical collections. In the 19th century, a number of retellings and adaptations of the Fourth and Last Saints appeared. Dimitria:

• “Selections of the lives of the saints, briefly compiled after the Ceremony of the Fourth Menai” (1860 – 68);
• A. N. Muravyova, “The Lives of the Saints of the Russian Church, as well as the Ivers and Slavs” (1847);
• Filareta, archbishop. Chernigovsky, “Russian Saints”; “Historical Dictionary about the Saints of the Russian Church” (1836 – 60);
• Protopopova, “Lives of the Saints” (M., 1890)
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Most independent views of the lives of saints

• Filareta, archbishop. Chernigovsky:
• a) “Historical Remembrance about the Fathers of the Church” (1856, new version 1885),
• b) “Historical overview of Spivaks” (1860),
• c) “Holy words of the day” (1863)
• p) “St. ascetics of the Meeting Church" (1871);
• "Athos Patericon" (1860 - 63);
• “The Cherry Curve over Mount Athos” (1860);
• "Ascetics of Piety on Mount Sinai" (1860);
• I. Krilova,
• "The Life of St. apostles and reports about seventy disciples of Christ" (Moscow, 1863);
• “Memorable accounts about the life of St. blessed fathers" (translated from Gretskaya, 1856);
• Archim. Ignatius, “Short Lives of Russian Saints” (1875);

  Div prof. N. N. Petrova “About the approach and storage of the words of the Russian-Russian prologue”, Kiev, 1875

  Details about the meaning of these wonders. at "Misyatseslov" ep. Sergiya, 1, 160

  In 1748 he was ordained by Metropolitan. Kievsky.

  More detailed assessment of the Four-Miney Divas. in the work of V. Nechaev, corrected by A. V. Gorsky - “St. Dimitri Rostovsky", M., 1853, ta I. A. Shlyapkina - “St. Dimitriy", St. Petersburg, 1889

The lives of the saints

Life ( bios(Greek) vita(Lat.)) - Lives of the saints. The life was created after the death of the saint, and not immediately after the formal canonization. Life is characterized by a variety of local and structural boundaries (canon, literary etiquette), which greatly undermines their appearance in secular biographies. The science of hagiography deals with the history of life.

The greatest literature “Lives of the Saints” is of a different kind - the saints and others. The most recent collection of such sayings is Dorofiya, ep. Tirsky (†362), - an account of the 70 apostles. Among others, there are especially miracles: “The Lives of the Honorable Men” by Patriarch Timofiy of Alexandria († 385 rub.); Then there are the collections of Paladiya, Lavsaik (“Historia Lausaica, s. paradisus de vitis patrum”; reference text in the view.; and Russian translation, ); Theodorite of Cyrrhus () - “Φιλόθεος ιστορία” (in the named form. Renata, as well as in the new collected works of Theodorite; in the Russian translation - in “The Works of the Holy Fathers”, view. Moscow Spiritual Academy ii and okremo earlier); John Moscha (Λειμωνάριον, in “Vitae patrum” by Rosveig, Antv., T. X; Russian view - “Limonar, or kvitnik”, M.,). At Zakhod, the main writers of this patriotic period were Rufin Akvileysky (“Vitae patrum s. historiae eremiticae”); John Cassian (“Collationes patrum in Scythia”); Grigory, bishop. Tursky († 594), who wrote a number of hagiographic works (Gloria martyrum, Gloria confessorum, Vitae patrum), Grigory Dvoeslov (Dialogi) - grew up. switch Spіvbesіda about Zh. Italian fathers "; Div. Follow up.

39th century The literature “Lives of the Saints” has a new trend - a trendy (popular, often political-suspended) one, which embellishes the story about the saint with fantasy. Among a number of such hagiographers, the first place is occupied by Symeon Metaphrastus, a dignitary of the Byzantine court, who is alive, for some, in the 9th century, for others in the X or 12th century. Vin seen 681 rub. “The Lives of the Saints”, which is the broadest source for contemporary writers of this kind, not only at the Gathering, but also at the Sunset (Yakiv Voraginsky, Archbishop of Genoa, † - “Legenda aurea sanctorum”, and Petro Natalibus, † - "Catalogus Sanctorum" ). The latest news is taken to be directly critical: Bonina Mombritsia, “Legendarium s. acta sanctorum" (); Aloysia Lippomana, ep. Veronsky, "Vitae sanctorum" (1551-1560); Lavrentiy Suriya, Cologne Carthusian, Vitae sanctorum orientis et occidentis (); George Vicella, Hagiologium s. de sanctis ecclesiae"; Ambrose Flaccus, "Fastorum sanctorum libri XII"; Renata Laurentia de la Barre - "Historia christiana veterum patrum"; Ts. Baronia, "Annales ecclesiast."; To Rosweid – “Vitae patrum”; Radera, "Viridarium sanctorum ex minaeis graccis" (). The famous Antwerp-born Bolland is speaking for his activities; I saw the 1st volume of "Acta Sanctorum" in Antwerp. Over a period of 130 years, the Bollandists published 49 volumes, which included “Lives of the Saints” from 1st century to 7th century; to r. Two more volumes appeared. The Bollandist Institute was closed.

Three years later, the business was renewed again, and a new volume appeared. During the conquest of Belgium by the French, the monastery of the Bollandists was sold, and they themselves and their collections went to Westphalia and after the Restoration they published six more volumes. The remaining works obviously follow the merits of the first Bollandists, both for the breadth of erudition and also for the depth of harsh criticism. Most of all, Müller’s “Martyrologium” represents the best version of the Bollandists’ vision and may be a precursor book to the present. Povniy pokazchik do tsyogo vidannya sklav Potast (Bibliotheca historia medii aevi, B., ). All the lives of the saints, known by their names, compiled by Fabricius in the “Bibliotheca Graeca”, Gamb., 1705-1718; Friend Vidannya Gamb., 1798-1809). Around the same time, individuals at Zakhod continued to celebrate the lives of saints simultaneously with the Bollandist corporation. For them, credit for the riddle: Abbot Commanuel, “Nouvelles vies de saints pour tous le jours” (); Ballieux, Vie des saints (the work is strictly critical), Arnaud d'Andili, Les vies des pères des déserts d'Orient (). A number of new publications of the “Lives of the Saints” deserve the respect of the works. Stadler and Heim, written in the dictionary form: “Heiligen Lexicon”, (sl.).

Much of J. is found in collections of mixed literature, such as prologues, synaxarions, menae, patericon. I call it a prologue. a book to remember the lives of the saints, at once with inscriptions to celebrate the holy day in Her honor. The Greeks have a collection of names. synaxari. The oldest of them is the anonymous synaxar among the hands. ep. Porfiria of the Uspensky district; then follows the synaxar of Emperor Vasily - which reaches the X table; the text of the first part of it was seen in M. Uggel in the VI volume of his “Italia sacra”; another part was discovered later by the Bollandists (description of these divas in the “Monthly Word” of Archbishop Sergius, I, 216). Other recent prologues: Petrov - at the hand. ep. Porphyria - to honor the memory of saints on all days of birth, except 2-7 and 24-27 days of pregnancy; Kleromontansky (aka Sigmuntiv), perhaps similar to Peter's, avenges the memory of saints for the whole river. Our Russian prologues are adaptations of the synaxarion of Emperor Vasily with various additions (professor N. I. Petrova’s work “About the approach and storage of the Slovenian-Russian prologue”, Kiev,). The content is a collection of various homilies about saints and saints, arranged by month. There are services and Menaeus-Chets: the former have significance for the lives of saints by placing the names of authors above the hymns. Less manuscripts contain more information about the saints, none of them (a report on the significance of these miracles in the “Months” of Bishop Sergius, I, 150).

These “monthly mensions”, or services, were the first collections of the “lives of the saints” that became known in Russia with the adoption of Christianity and the introduction of divine services; they will be followed by Greek prologues and synaxars. During the pre-Mongol period in the Russian church there was already a series of menea, prologues and synaxarions. Then, in Russian literature, patericons appear - special collections of the lives of saints. The manuscripts have translatable patericons: Sinaitic (“Limonar” by Mosch), alphabetic, Scetic (a number of views; marvelous description of the rkp. Undolsky and Tsarsky), Egyptian (Lavsaik Paladiya). Based on the pattern of these similar patericons in Russia, the “Paterikon of Kiev-Pechersk” was composed, the beginning of which belongs to Simon, ep. Volodymyrsky and Kiev-Pechersk Chen Polikarp. By the way, there is still no need for the lives of the saints of the church to establish a calendar and month. The beginnings of calendars date back to the first hours of the church, as can be seen from the biographical information about St. Ignatius († 107 r.), Polycarpi († 167), Cypriani († 258). This testimony of Asterius of Amasia († 410) shows that in the IV century. There was a stench everywhere, which had taken place in their names throughout all these days of fate. The months under the Gospels and the Apostles are divided into three genera: similar quest, ancient Italian, Sicilian and Slovenian. The remaining most recent one is for the Ostromir Gospel (XII century). They are followed by the words of the month: Assemani with the verb of the Gospel, which is available at the Vatican Library, and Savin, view. Sreznevsky at m. Here you can find short notes about the saints under the church charters of Jerusalem, Studite and Constantinople. The saints are the calendars themselves, and the details of the evidence approach the synaxariums and appear alongside the Gospels and statutes.

The ancient Russian literature on the lives of saints in all Russians begins with the lives of several saints. The t with a yakim stored Rosiyski “Life”, served the living of the Grezki type of metaphrast, Tobto Yaki Mali Mali “Praise” to the saint, who was inhabited by the marriage of womers (a set about the perch of the rocks of the living saints) commanded by the mantle Misses of the rhetoric Rizemov. A number of miracles of a saint are an indispensable storage part of J. In the study of the very life and deeds of saints, the individuality is often not visible at all. Blames from the illegal nature of the first Russian “lives” up to the 15th century. to become (to the thought of Prof. Golubinsky) more important than the hour Zhe., “St. Boris and Glib" and "Theodosius of Pechersk", compiled by the Rev. Nestor, Zh. Leonty of Rostov (like Klyuchevsky bring an hour before river) and Zh., who appeared in the Rostov region in the XII and XIII centuries. , which is an unimaginative simple revelation, since the very ancient Jews of the Smolensk region (“Journal of St. Abraham” and so on) are placed before the Byzantine type of hagiography. In the XV century. a number of governors of Zh. are appointed metropolitan. Cyprian, who wrote to J. Metropolitan. Peter (in the new edition) is a small number of Russian saints that have entered the warehouse of his “Step Book” (which this book is effectively stored in).

With the biography and activity of another Russian hagiographer, Pachomius Logofet, report on the research of Prof. Klyuchevsky “Ancient Russian Lives of Saints, as a Historical Dzherelo”, M., ). Vin sklav J. and the service of St. Sergiu, Zhe. and the service of Rev. Nikon, J. St. Kiril Bilozersky, a word about the transfer of the relics of St. Petra ta service to you; Well, according to Klyuchevsky’s thought, J. St. Novgorod archbishops Moses and John; In total, he wrote 10 lives, 6 sayings, 18 canons and 4 words of praise to the saints. Pachomius was very popular among his companions and posterity and was a spectacle for other monasteries of J. Not less famous than the cult of J. Epiphanius the Wise, who is alive from the very beginning in one monastery from St. Stephen of Perm, and then at the monastery of Sergius, who wrote to J. both of these saints. Having known well the Holy Scriptures, Greek chronographs, palaeus, litovnitsa, patericons. This one has even more orbit than Pachomius. The successors of these three writers introduce a new boundary into their work - autobiographical, so that behind the “lives” they have compiled, it is now possible to recognize the author. From the Moscow centers on the right, Russian hagiography is being reinvented in the 16th century. near the deserted and distant cultural centers of locality in the 16th century. The authors of these works did not confuse the facts of the saint’s life with panegyrics to him, but sought to learn about the church, congregational and sovereign minds, among whom the saint’s activity developed. Same. What time is it, therefore, with valuable pieces of cultural and everyday history of Ancient Russia.

The author, who is alive in Muscovite Russia, can now be seen as following the trend from the author of the Novgorod, Pskov and Rostov regions. A new era in the history of Russian women was established by the activity of the All-Russian Metropolitan Macarius. This hour was especially clear with the new “lives” of Russian saints, which explains, on the one hand, the activity of this metropolitan with the canonization of saints, and on the other hand, the “great Menaions-Fours” formed by him. Menya tsi, which includes all the Russian journals that were at that time, published in two editions: Sophia (manuscript of the St. Petersburg Spiritual Academy) and more recently - the Moscow Cathedral of M. Vidannya tsii The Archaeographical Commission is engaged in grandiose tasks, which caught up yet, in practice I. I. Savvaitova and M. O. Koyalovich, there are more than a few volumes that cover the months of spring and autumn. Centuries later than Macarius, in 1627-1632, the Menaea-Chets of the Trinity-Sergius Monastery of German Tulupov appeared, and in 1646-1654. - Mena-Chets of the priest of Sergiev Posad Ioann Milyutin.

These two collections differ from Makariev in that even the stories about Russian saints went before them. Tulupov included in his collection everything that he found in some Russian hagiography, in its entirety; Milyutin, struggling with Tulupov’s steps, quickly felt and reworked under the hands of J., omitting their advances, and sending praiseworthy words. What Macarius was for Pivnichnaya Russia, Moscow, was what the Kiev-Pechersk archimandrites wanted - Innocent Gisel and Varlaam Yasinsky - for Pivnichnaya Russia, the final thought of the Kiev Metropolitan Peter Mogily often tinkering with the materials he collected. But the political turmoil at that time began to interfere with this enterprise. Meanwhile, Yasinsky turned to this point St. Dimitri. only the saints omitted from the Menaea of ​​Macarius, and all the saints churches. Patriarch Joachim, with disbelief, stood before Father Demetrius, noting in the new track of the Catholic tradition about the purity of the conception of the Mother of God; but the misunderstanding was removed, and Dmitry’s task was completed.

The Fourth Menaion of St. was seen first. Demetrius at 1711-1718 pp. At the Metropolitan Synod entrusted to the Kiev-Pechersk Archim. Timofiy Shcherbatsky reviewed and corrected the work of Dimitri; After the death of Timofy, the completion of his ordination was completed by the archim. Josip Mietkevich and Hierodeacon Nicodemus, and in the corrected form the Chetya-Menaiah were seen in the monastery of saints at the Chetya-Menaiah of Demetrius, arranged in the order of the calendar: behind the butt of Macarius there is also a synaxarion for the holy day, not a word on the basis of the life of the saint but the history of the saint , which belongs to the ancient fathers of the church, and was often compiled by Demetrius himself, the historical markings on the cob of the cutaneous quarter were given - about the first month of the month of fate, about the index, about the recent Hellenic-Roman calendar. Dzherela, who the author was, can be seen from the list of “readers, writers, historians” attached before the first and second parts, and from the quotations in the following sections (most often the most common is Metaphrastus). There are a lot of articles made up of either translation by Zh. Gretsky or repetition from the corrected language of Zh. Davnioruska. The Chetya-Minaiah has historical criticism, but its significance is not scientific, but ecclesiastical: written in artistic Church-Slavonic promotion, it has become a favorite reading for pious people, jokes in “J. saints" of religious science (report assessment of the Four-Minya miracles in the work of V. Nechaev, corrected by A. V. Gorsky, - "St. Dimitri of Rostov", M., , and I. A. Shlyapkina - "St. Dimitri", SPb.,). There are 156 of all the ancient Russian saints who have and have not risen to the number of collections. In this century, there has been a low number of retellings and reworkings of the Fourth and Minor Saints. Demetrius: “Selections of the Lives of the Saints, briefly compiled from the Ceremony of the Chetya-Menya” (1860-68); A. N. Muravyova, “The Lives of the Saints of the Russian Church, as well as the Iversian and Slavic” (); Filareta, archbishop. Chernigovsky, “Russian Saints”; “Historical Dictionary about the Saints of the Russian Church” (1836-60); Protopopova, “Lives of the Saints” (M., ) and in.

More less independent views of the Lives of the saints - Filareta, archbishop. Chernigovsky: a) “Historical memorial about the fathers of the church” (, new version), b) “ Historical review pіsnospіvtsіv" (), c) "Holy Pivdennyh Slovians" () and d) "St. ascetics of the Meeting Church" (); "Athonite Patericon" (1860-63); "Cherry cover over Mount Athos" (); "Ascetics of piety on Mount Sinai" (); I. Krilov, “The Lives of the Holy Apostles and Evidence of the Seventy Disciples of Christ” (M., ); “Memorable accounts about the life of St. blessed fathers" (translated from Greek, ); Archim. Ignatius, “Short Lives of Russian Saints” (); Yoseliani, “Lives of the Saints of the Georgian Church” (); M. Sabinina, “Outside the life of the Georgian saints” (St. Petersburg, 1871-73).

“My life!” - familiar words from a well-known comedy. I rarely had the opportunity to think, but what is life like that? And why did the movie king get so angry at these words?

What does the word life mean?

Dictionaries trumpet the sensational word as a sermon about life, life, and the obligatory holy people. And never before has such a person been declared a saint. Golovne, he can walk around with believing Christians like a saint.

For many centuries the Church was the main ideology of the rich powers. And, as is obvious, any ideology is based on the molded way of life and world view of people. Obviously, this process is a simple process of preserving history and magnifying heroes. Therefore, the lives of the saints began to appear immediately after the establishment of church power.

Purpose and purpose of life

The First History of Life is not just a description of the life of the saint. Even the holy people began to wander around for the sake of merit before God and people. Well, this is the way of life - the hero’s way of life. Therefore, in his life, a special place was devoted to his exploits. Moreover, the stench was described including the wagging keys, so that the reader would be overwhelmed by his actions and, of course, rush to approach the godly right.

Initially, the recognition itself was based on the singing principle. What does the word life mean in the first place? Still, it resembles the words of life. And then, the story began with the birth of the saint, and most often with the life of his fathers and ancestors, and ended with his tranquility and continuation of his heavenly life, his devotions to the Church, the creation of posthumous miracles . I will go on to describe his earthly journey in just the same way as his feats, miracles, and splendor were described in all the Farbakhs.

The lives of people who did not accomplish anything heroic in their lives, but became saints through miracles performed by them after death, could also be described in the same way.

What is life like in literature?

Over the course of time, life, like church literature, gradually began to transform into an independent literary genre. It was clear, from the very beginning, that these were created on the banners of the Church and were written by church ministers.

There were a number of reasons that, even at the dawn of the century, brought this genre closer to high literature:

• The story is detailed, connected by a single plot, the singing canons of the writing of the work.
• High style of reporting, careful attention to historical history and reflection of creation.
• The professionalism of the author is not just a historical description, but a reference to the creation.
• Preserving handwritten biographies, re-reading them in the future and selecting them into the form of books.

All these signs became the starting point for the fact that people’s lives suddenly became independent artistic creations. They accorded great respect to the deeds of the saint, and to the description of his righteous life, as well as in literature and history.

Well, the genre of life has become a historical and biographical epic, which depicts the life of a particular person, and the hour in which he lives. The geographical and historical details of the era of the life of the hero himself were clearly described. Therefore, many works have become important documents for the investigation and investigation of the past hour.

Signs of life as a literary genre

The first sign of the foundation of life as literature is the fact that the information was about a person who actually lived. Obov'yazkov was more precise in searching for biographical and historical facts.

Ale with an emphasis on his blessed life, for which the Lord gave him miraculous power. It is not enough for the revelation itself to serve those who believe, and those who do not believe, so that they can hold before them the good practice of serving God, and therefore, people. This is another sign of the genre’s independence - ideological support for creativity.

And one more - style of creation and yoga language. All life was written in the same tones in order to raise the hero in the eyes of the reader. Stars without words of lofty, laudatory, buried words and expressions. And of course, all evidence was explained by church and biblical vocabulary, references to the Old and New Testaments, church canons.

Well, we can summarize what life is like. This is a genre of ancient literature that describes the earthly path of the protected nina to the holy people. And this is not folk creativity, but a clear creation of highly artistic creations based on religion from the lives of Christian saints.