Message from Yakov the Monk to Prince Dmitry Borisovich. Letter from the monk Jacob to the Grand Duke Izyaslav

MESSAGE OF IYAKOV CHERNORIZETS TO PRINCE DMITRY BORISOVICH

MESSAGE OF YAKOV-CHERNORIZTS TO PRINCE DMITRY BORISOVICH

Is it good from God to God’s service? begin, to Grand Duke Dmitry from the much-loved monk Yakov.

After all, it’s good to start from God to God’s servant - Grand Duke Dmitry from the sinful monk Jacob.

You wrote your repentance with great humility, and it’s pitiful to hear, because it’s a lot with the fall. Yes, your mind is there to feed you with reason, the Lord said about the repentance of one person, “All the angels rejoice in heaven,” and you yourself want conversion, not death, and to come to earth not for the righteous, but for the sake of the earth. shnykh. The sacrifice to God is broken in spirit, the heart is humble and cannot be despised, His sacrifice is under your tongue, and His law is in the midst? wow. And what happened to me, the Lord Jesus will forgive you all, take away all the sins of the whole world, cleanse you from your secret ones.

You sent your repentance, so humble - it’s pitiful to hear, there is so much humiliation in it. Let your mind, which saturates you with reason, know what the Lord said about the repentance of one man: “All the angels rejoice in heaven,” and he himself wants salvation - not death, and he came to earth not for the sake of the righteous, but for sinners. A sacrifice to God is a contrite spirit, he will never despise a humble heart, his sacrifice is on your tongue, and his law is in your heart. And everything that happened to me, for all that the Lord Jesus, who accepted the sins of the whole world, will forgive you and cleanse you from hidden sins.

I pray to Him from my heart, if it has already passed, then we too will be weaker, but always be vigilant and guard your body, watch out for drunkenness, because the Holy Spirit is afraid, and pride, which the Lord resists, and lawlessness sm?sa: everyone is ok? eat us, but whores defile their bodies. Not a man is honest to look into the stone temple, but God.

I pray to him with my heart that this will pass already, without weakening us, always be cheerful, take care of your body, watch out for drunkenness, the Holy Spirit avoids it, and pride, which the Lord opposes, and lawless connections: for all sin is outside of us, but the fornicating defiles his body. And an honest man will not enter a desecrated temple, or even God.

Solomon, behold, with temptation, accepted all the commandments, saying: “Do not heed fornication, for honey will drip from her mouth, and the bitter bitterness of evil and hellebore,” “do not be afraid of wives who are greedy, turn away the eyes of the wife are red,” fornication of the wife on high? with my own eyes. May you not be satisfied with the lust of other people's kindness, and may not follow your heart; you see the fornicator - the soul is hell: put wounds in the face and put poison in the heart, and thoughts like flies get stuck in a spider's post, like a spark lingering in the floors, it ignites with flame; for her heart is a net, and her hooks are in her hand, and the trappings of her devils are in her hand, and the power of the wall is to lead them into fornication, like an ox to follow her to the slaughter, like a dog with covetousness, and not to? It is like flowing through souls. In kindness? more feminine? many have gone astray and are creeping into destruction, death into hell, for the wives of honest husbands catch the soul.

Solomon, having experienced all the temptations, commanded everyone, saying: “Do not listen to the fornicator: honey drips from her lips, and then bitterer than bile and poison,” “do not meet with a dissolute woman, turn your eyes away from a beautiful woman,” because the fornication of women in the depths of the eyes. Let not the lust for someone else's beauty seduce you, and let not your heart follow the eye; the look of a fornicator is like an arrow, poisonous: it will hurt on the outside and let poison into the heart, and thoughts will get stuck, like flies in a spider's fabric, like a spark, smoldering in straw, it will ignite with fire; and the net is her heart, and the nets are her limbs, and the bonds are in her hands, and the bait is her speech, with the snares of her lips she will draw her into fornication - and now, like a tied ox, he will follow her to the slaughter, like a dog on a chain. , and he does not know that he is losing his soul. After all, many have become entangled in female beauty and found themselves in trouble, and after death, in hell, for women capture the souls of honest husbands.

Didn’t the Egyptians see Joseph’s delight?, they brought grief to the point of death, and about his sister Dinah, the Sicilians died and Samson, with whom the Spirit of the Lord walked, and David, his God was drawn after his heart, and was a slave to the eyes of the eye and two do evil, and Amomon sisters do evil for the sake of Tamar? killed, and Solomon, more than all men, to them I wisdom, perished by their wives, and the elders, the judges of Babylon, the lust of Susan, were beaten by the people. And the Lord, guide choking harm, speech: “He has fallen all over his wife in her lust, having already committed adultery in his heart.” For fear the Lord abhors the thoughts of the wicked, much more than the one who destroys rage of the heart and the wise one with lustful lust, like Evga with the dumb reptile, fighting with the serpent: nuthatches are the serpent’s thoughts, in dark squabbles there is harm resting, they nest and don’t love the saint, but, like a bat, a rod in the darkness: in the dark? for there is their teacher.

Didn’t the Egyptian woman turn her gaze to Joseph, and grief brought him to death, also his sister Dinah, and the Shechemites perished, and Samson, with whom the Spirit of the Lord walked, and David, whom God favored, became a slave of one glance and committed double evil, and Amnon, who was viciously killed because of his sister Tamar, and Solomon, the wisest of all people, died because of women, and the elders, the Babylonian judges who desired Susanna, were beaten by people. And the Lord, realizing the stifling harm, said: “Whoever looks at a woman with secret desire has already committed adultery in his heart.” Because God abhors wicked thoughts, especially those that give rise to heat in the heart and voluptuousness in the thought, like Eve in conversation with the silent reptile, with the serpent, for serpentine thoughts creep: they nest in dark thickets, doing harm, and do not love the light, but They dive like bats in the darkness, for their teacher is in the darkness.

Because they haven’t got the courage and they haven’t got any sense yet, why are we tempted? Somehow you didn’t allow it even now? carries away to play with itself, play with the supernatural, fierce because there is lust, like a wild reality, about yourself? arose, for a week? niv?. Give strength and satisfy the sow with the fear of God, like a tycoon, consuming the garden with iron of someone else's excuses, like helmsmen passing the waves, we direct grace, and do not stray from the right path. If you want a wife or a mother, leave your father and mother for her sake and, according to the Apostle, not only is the bed not bad, but it is also honest. For fear one cannot compare the stench with the stench, nor the evil stench with the stench, nor lawlessness with the law.

Having not yet reached maturity and having little understanding, what are we tempted to do? In order not to allow youth to joke with you now, beware of debauchery, for lust is fierce, like a wild potion, and arises on its own in an unplowed field. You have the strength to overcome it with the fear of God and, like a farmer, clear the garden of wild growth with iron; like a helmsman, bypassing the waves, he rules with grace and will not go astray from the right path. You also have a wife, the source of desires, for whom you left your mother and father and, according to the word of the apostle, you have a bed that is not only not vicious, but honest. After all, stench cannot compare with incense, nor stench with stench, nor lawlessness with law.

Alive in purity, as in the church we are holy and poked with holiness in the heavenly place of Yerosalim, and there in the first place the imash of being is inscribed, remembering him, who, after reclining with the devil, was expelled; rage and rage at the sinner, restrain and diminish the sins.

Living in purity, like a saint in a church, with your conscience directed towards the heavenly Jerusalem, and there you will be among the first to be recorded, remembering those who, after lying in the palace, go into exile; Restrain anger and rage against those who have sinned and thereby reduce their sins.

As if you prayed to God, leave me as you left me, be prudent, and not cause a single harm. many? sit up; Do not take revenge on the enemy, wait for the Lord to help: patience is not formed on the face, but in the heart, not in speech, but in action.

When you pray to God, forgive me, just as I have forgiven you, and be prudent, let no harm come to others; do not take revenge on the enemy, wait for the Lord, let him help: for patience is not in sight, but in the heart, it is not known by word, but by deed.

And it was undeniable for you to hear, wonderfully, the instruction: s?dyai on x?ruvim?x, the Almighty warriors are led bound, to the right hand of the Father, to judgment? Worth Bishop Pilate, let us ask; and, hearing the truth from him, they are persecuted; his face is brighter than the sun, we hit the lawless ones, the spit is snoring on his face; I cured the sickness of the family with spit, and the rest was in the house. If only God's son and the arm of the Lord would lift this from men without sin for us, so that we, men, who are also guardians from men, do not repay grace, but atone for debt.

And it was pleasant for you to hear the explanation of the miracle: the Almighty, sitting on the cherubim - in shackles he was a guard, sitting at the right hand with God - stands at the judgment seat before Bishop Pilate for interrogation, and, having heard the truth from him, Pilate falls into anger; face, enlightened brighter than the sun, the haters beat and spat, spitting in the face of the one who with spit healed a man born blind; and everything else is known to you. But if the son of God and the arm of the Lord accepted this from people, the sinless one, for us, then we, humans, having suffered from the same people, do not repay grace, but atone for our debt.

Let Jesus not be a friend in years of peace, but in years of war an enemy. It’s a little kvass to trouble an eye, a little word to give birth to rage, and a little disease to make large ones disappear. The husband is patient by patience, Solomon said: “The patient is better than the one who has his own soul.” Torment is a mystery in thought, even without desire we can be a martyr, even if we prayed for the dirty tricks, we would be afraid of that.

May Jesus not be our friend only in years of peace, and in military years - an enemy. A little acid will burn the eye, a small word will give birth to rage, a little suffering will eliminate the big ones. A patient man is known by patience; Solomon said: “The patient is better than the strong.” He who guards his soul suffers from the secret thought of this. And without suffering we can become martyrs, for if you pray for those who do evil, then even the demons are afraid.

Love Christ, listen to the words spoken to the apostle: “From this you understand all, as you are my disciples, if you love one another, and not if you work miracles,” and Paul says: “And if they are faithful, as I remove the mountains, and I give everything to them, but with love not for them, I gain nothing.” The theologian said: “Love the Lord first and love your brothers”: he commanded the first to do the latter. Love and God are the offspring of man, the sea with humility, the abyss with long-suffering, the source and fire, only to boil, only to ignite the thirsty soul. Even if the apostles wanted to imitate miracles, they cast a powerful net: they made the lame walk and dry their hands, and you are the one who tempts the world. teach, and turn those who are going to games to church, and turn them away? dried up from stinginess to give to the poor to give to the creation. And, their passion was an imitator, even if there was such a struggle, but in the end, time did not recede - and did not stop fighting the devil, not chasing away people, but rather, not a tormentor, but the devil. They endure fire, animals and sharp swords, but you rise up from the inside with the burning lust and thoughts of animals and the tongues of evil people, as it is said, sharpening your tongues like spears. For this reason, Paul commands to always be armed: there will be mercy, mercy for judgment? in front of everyone too much to be praised is and to deliver from death. “By sparing, spare and reap,” says Paul. “Let everything be your love.” And there will be a decree: Ethathia is the only begotten daughter of the prince and the wretched widow of the two? m?dnits?, not in?d?, will it be leveled? If you had brought the rule to someone, you wouldn’t leave yours against your strength?, would it be good in secrets?: the maiden is guarded and loved by those outside, if it goes away, then all the year? there is, it’s leaky from in?x.

Love Christ, listen to what he says to the apostles: “This is why everyone recognizes you as my disciples because you love one another, and not because you work miracles,” and Paul said: “If I have faith, I can move mountains, And I will give away all my property, but I do not have love, I will not be able to do anything.” The theologian said: “He who loves the Lord, first love his neighbors: for the symbol of the first is the second.” Love is God, the well-being achieved by man, a sea of ​​humility, an abyss of long-suffering, a fiery source that, when it flares up, will ignite the thirsty soul. If you want to imitate the apostles with miracles, then this is possible for you: they allowed the lame to walk and healed the hands of the withered, and you teach those who are lame in the faith and turn the legs of those running to play in your church, and direct the hands of those withered from stinginess to the poor for alms. You would like to imitate their torments, but if you don’t have such a desire, the time for the crown has not passed—the devil’s minions have not yet left behind: it’s not people who are pursuing, but demons, not the executioner, but the devil. Those who endured fire, and animals, and sharp swords, you are the ignition of lust and bestial thoughts, rising from within, and the tongues of evil people, about whom it is said: “They have sharpened their tongues like spears.” Therefore, Paul commands to always be armed; the merciful will be shown mercy, for pity at the last judgment will be glorified and will deliver from death. “He who sows sparingly will also reap sparingly,” said Paul. “Be rich in all generosity.” And here’s an example for you: Ephthai the prince’s only daughter and a wretched widow are two pitiful coins - I don’t know if they can be compared? And whoever has been given instructions for service, do not forsake yours, even by force, for in hiddenness is good: like a beloved virgin, hidden from the gaze of others, but if it comes out, not everyone likes it, and others condemn it.

Be like a bee, carrying flowers from time to time, but keeping cold inside, and don’t mix the smoke into the sun. And they don’t say that they do evil: “If this were not suitable for God, I would not have allowed it myself.” The power has given man his unrepentant gift: not to be tolerated by idolaters and those who scold him, and by the heretic, and by the devil. Or, am I ready for them to repent, and will they often defend themselves, which is not pleasing to God?

Be like a bee, bringing nectar from outside and creating honeycombs inside, so that smoke is not mistaken for the sun. And when doing evil, do not say: “If it were not pleasing to God, I would not have allowed it myself.” He gave power to man, the gift of intransigence: he does not tolerate pagans, and those who deny it, and heretics, and the devil. Or, having healing repentance, will you often defend yourself by doing what is displeasing to God?

And without dawn and morning day, and, rku, and daytime, and n?sm? the rulers, and no one cares about themselves? in God's secret courts, and everyone trembling about their own affairs. For we are a disgrace, angel and man, and angels are marked every day, who offers what, and you delve into your heart and thought through all creation and consider and consider: the bargaining of a person’s life, how to go about it, according to what is written, everything is st. I am weak and weak. And see the Lord from heaven already coming to judge human mysteries and repay everyone for his deeds. Be in your home: fire will wait for us and fire will nourish us, and by fire the life of man will be revealed, and by fire our deeds will be tempted. Wake up, like in Geon? Believe it already! Behold, I say cruelly, so that you will not be tempted by cruelty, and before the time we will prepare the one who seeks in time. According to the five maidens of the wise, this is the goal of the mind and the accomplished perfection. If we know that you will be God's, then in your holyness you are God's holiness, and will love the kindness of your heart, and bless your power, and will accept your hand.

Tomorrow and, I will add, today are unknown, and we have no power over them, and no one knows about himself in the secret judgments of God; So let us each worry about our own affairs. After all, we are all open to the gaze of angels and people, and every day is indicated by an angel, what lies ahead for you, and you, penetrating into your heart, mentally remember creation and consider the marketplace of human life, how, according to the covenant, everything passes like a shadow, disappearing. And look at God, coming from heaven to judge human mysteries, to reward everyone according to their deeds. Know this: fire awaits us, we will be satisfied with fire, human life will be revealed by fire, our deeds will be tested by fire. Be like Gehenna, already boiling. I say so sternly that you will not recognize the harsher words, we will prepare ahead of schedule for the inevitable deadline. The five wise virgins are an image of pure minds and perfect perfection. If God's words are known to you, then you will be in the radiance of God's light for the world, and he will love the kindness of your heart, and bless your strength, and accept the deeds of your hands.

Without caressing you? or at least show that by giving, or by doing good, the seer of the heart is God, but out of love and out of sadness and about your soul, so that you fall asleep in goodness. My mind, and my whole mind, is imperfect and filled with all sorts of invisible things, weakly covered. Paul has the root of his speech: “If we are amazed, then it is God’s, if we are wise, then it is for you.” I do not despise the omnipotent power of God, nor will I take away the gift given to us: from the filthiness of the body and from a stingy heart, from an unclean soul and a rude mind and unstructured thoughts, from a foolish tongue, and from a poor mouth, the word is rich in power and intelligence, the Holy Trinity is multiplied , neither mountains in heaven, nor valleys on earth?. And nothing more than this, to know the Lord and obey His right hand, and obey His will, and do His will, and keep His commandments. For a great name cannot be brought into the kingdom of heaven, nor can a word be of use to those who hear it, for the word has been done, it is worthy to do great things. To him be glory in all times. Amen.

I say this not to flatter you or to show that I know everything and do good, God knows, but out of love and in sorrow for your soul, so that you can do good. The mind of my mind, as you yourself know, is unstable, filled with all kinds of ignorance, and it is impossible to hide it. Paul said to the Corinthians: “If we become foolish, it is to God; if we become wise, it is to you.” I do not belittle the omnipotent power of God, I do not reject the gift given to me in vain: from an unclean body, from a stingy heart, from a dishonest soul and a coarse mind, in a disordered thought from a reckless tongue and from poor lips, a word rich in power is increased by the meaning of the Holy Trinity by not even one the sky above, nor on the earth below. There is nothing more important than to recognize the Lord, and to obey his right hand and his servant, and to do his will, and to keep his commandments. Because a noble name will not lead you into the kingdom of heaven, and a word without meaning is of no benefit to those who hear it; only a word confirmed by deeds becomes worthy of faith. To him be glory forever and ever. Amen.

Is it good from God to God’s service? start...— A distorted quotation from the Ladder (which, along with Antiochus' Pandects, is the main literary source epistle), in which we find: “Our good and most good and all-good God and king began good from God to God’s saints” - the beginning noted in ancient chronographs (with a general meaning: everything begins with God and ends in God). Yakov reduces and reworks the images and expressions borrowed from literature, creating a poetic form that corresponds to the purpose of his presentation, and approaches the spoken language of the 13th century; many quotes in his text are given inaccurately, from memory.

“All the angels rejoice in heaven”...- Wed. OK. 15, 7 and 10.

“You can’t disparage anyone...”- Wed. Ps. 1, 19.

“... to defile one’s own body.”- Wed. 1 Cor. 6, 18.

“Solomon bo... verb...”— A selection follows from various books of Scripture, in the sequence of quotes this is Proverbs. 5. 3-4; Sire. 9, 3 and 8; and also 26, 11; Proverbs 6, 25; 7, 21-24; 6, 27.

Do not the Egyptians delight in Joseph's gaze?...— The plot of world literature, set out in the Bible; An Egyptian woman, the wife of the courtier Potiphar, seduced the servant Joseph, but when her plan failed, she accused Joseph of trying to take possession of her (Gen. 39: 7-20).

...and about his sister Dina...— Joseph's half-sister; she was forcibly taken possession of by a man from a neighboring tribe; Dinah's relatives cunningly attacked the offender's tribe and exterminated all the men, despite the offender's desire to marry Dinah (Gen. 34: 1-27).

...the Siquimans perished...— The Book of Judges tells about the son of a concubine, Abimelech, who killed all his half-brothers and ruled the city of Shechem for three years; He destroyed the inhabitants of the city who rebelled against him, destroyed the city itself and sowed it with salt. One of the city’s defenders threw a piece of a millstone at the king’s head and broke his skull; then Abimelech asked the armor bearer to finish him off so that no one could tell; “The woman killed him” (Judges 13:25 et seq.).

...And Amomon sisters are evil for the sake of Tamar? killed...— King David’s son Amnon dishonored his relative Tamar, for which he was killed by the slaves of her brother Absalom (2 Sam. 13: 1-29).

...and Solomon above all other people...— Many places in the Bible tell of the wise King Solomon’s love of women and his special predilection for foreign women; Solomon died his own death, having reigned for forty years (3 Kings 11:1-12).

...and the elders, the judges of Babylon...— The elders, who once spied Susanna naked, accused her of adultery when she refused to give herself to them; the prophet Daniel, who acted as a judge, found the elders guilty, who were punished. This plot was not included in the canonical text of the Bible, but was very popular in medieval and ancient Russian literature (cf. Dan. 13).

“... having already committed adultery in my heart...”- Wed. Matt. 5, 28.

“...it is not a bad bed, but an honest one...”- Wed. Heb. 13.4.

“...leave me as you left me...”- Wed, Matt. 6, 12 and Luke. 11.4.

...do not take revenge on the enemy, wait for the Lord...“We are talking about Dmitry Borisovich’s brother Konstantin, with whom the prince was in conflict at that time.

...Yes, Jesus will not be a friend in years of peace, but in years of war an enemy.— In 1281, Prince Dmitry fiercely quarreled with his brother Konstantin, who turned to Vladimir Prince Dmitry Alexandrovich for help. The immediate reason for writing Jacob's epistle was this event, at a time when the result of the clash was not yet clear; Subsequently, the conflict was settled by the clergy of Rostov and Vladimir, perhaps not without the participation of Yakov, to whom Dmitry Borisovich addressed with a letter of repentance, mentioned at the beginning of the message.

“The patient is better than the one who has his own soul.”— Paraphrase from Proverbs. 15, 18.

“...speaking to the apostle...”- Wed. In. 13, 35.

...and Pavel spoke...- Wed. 1 Cor. 13, 2-3.

The theologian speech...- Wed. 1 John 4, 21.

...and you're a hymnal about v?r? teach, and turn those who are currently interested in playing games to the church...- At the end of the 13th century. dual faith still flourished in the Rostov region, and Yakov calls on the prince to use state power to eradicate paganism.

... sharpened their tongues like spears.— The Psalter (Ps. 63:4) says: “...Hide me from the plans of the treacherous, from the rebellion of evildoers, who have sharpened their tongue like a sword; they have strained their bow—a sarcastic word—to secretly shoot at the blameless; they suddenly shoot at him and are not afraid.” As in other places in the epistle, the consistent development of thought, starting from individual words or expressions (the tongues of evil people... sharpening... ... their own tongues), leads to well-known quotes from the Bible; Yakov uses popular examples and gives them in a free presentation only as a reminder, as a reference to an authoritative saying.

“Sparing, sparing and reaping...”- Here are several quotes from Scripture - the letters of the Apostle Paul: Eph. 6, 10-17; 2 Cor. 9, 6; 1 Cor. 16, 14.

...The prince's only begotten daughter and the wretched widow of two? m?dnits?...- Jephthah, for his successful actions against his enemies, promised to sacrifice to God the first person he would meet upon returning home - this was his only beloved daughter. Jacob compares Jephthah's sacrifice to the sacrifice of a poor widow who put in two coppers - all that she had (Gospel).

...the child is preserved and loved by outsiders...— The first mention of the fact that in Ancient Rus' the girls lived in seclusion.

...how it diverges from what is written...— Reminiscence from the “Words of St. Basil”: “Man, you are still a life-giver at the auction; and if the bargain is not sold out, buy the alms of the poor and have mercy from God.” Jacob's statement, as in other cases of allusive quotation, is not clear without knowledge of the source. The point is that, while still on earth, in the “market place of life,” a person must, through alms and kindness, prepare himself for eternal life.

Five wise girls each...- Wed. Matt. 25. 1-13, where the parable of ten virgins waiting for “their groom” is told. The foolish five virgins forgot to take oil for their lamps, and when the groom appeared, they could not meet him, unlike the wise virgins who were waiting for him in readiness: “Watch therefore, for you know neither the day nor the hour in which the Son will come Human".

Paul korenf?em speech...- Wed 2 Cor. 5, 13.

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Leger L.La Mythologie slave. Paris, 1901.

Machal J.Slavic Mythology // Mythology of all races, v. 3. Boston, 1918.

Mansikka V. J.Die Religion der Ostslaven, v. 1, Quellen, F. F. Communications edited for the Folklore Fellows, v. X, No. 43, Helsinki, 1922.

Niederle L. Manuel de l'antiquité slave, v. II, Paris, 1926.

Niederle L. Zivot starych slovanu, II, 1, Prague, 1924.

Rostovtseff M.I. La Culte de la Grande Déesse dars la Russie méridion-ale // Revue des Études Grècques, 32, 1919.

Sakhanev Vsev.Études sur l"origin de l"art populaire russe// Eurasia Septentrionalis Antiqua, v. IV, Helsinki, 1929.

Zelenin D.Russische (ostslavische) Volkskunde. Berlin, 1927.

Afanasyev A.H.Poetic views of the Slavs on nature, 3 volumes. St. Petersburg, 1865-1869.

Dintses L. A.Russian clay toy. Academy of Sciences of the USSR. Proceedings of the Institute of Anthropology, Ethnography and Archeology. Archaeological series 3. Moscow; Leningrad, 1936.

Gorodtsov V. A.Daco-Sarmatian religious elements in Russian folk art. Proceedings of the State Historical Museum, I, Moscow, 1926.

Kagarov E. G.Religion of the ancient Slavs. Moscow, 1918.

Potebnya A. A.On the mythical meaning of some rituals and beliefs // Readings in the Society of Russian History and Antiquities, No. 2, 3, 4, Moscow, 1865.

Potebnya A. A.About some symbols in Slavic folk poetry. Kharkov, 1914.

Sokolov I.M.Russian folklore. Moscow, 1938.

Trever K.V.. Bird-dog: Senmurv and Paskud // News of the State Academy of History material culture, t. 100. Leningrad, 1933.

Story

See the works of Makariy, Golubinsky and Priselkov from the “General Works” section.

Fedotov G. P. St. Vladimir et la conversion de la Russie // Irenicon, 1938.

Laekr G. Die Anfange des Russian Reiches. Berlin, 1930.

Macarius (Bulgakov). History of Christianity in Rus' before Equal-to-the-Apostles Prince Vladimir, 2nd ed. St. Petersburg, 1868.

Parkhomenko V A.The beginning of Christianity in Rus'. Poltava, 1913.

Polonskaya N.On the question of Christianity in Rus' before Vladimir // Journal of the Ministry of Public Education, September, 1917.

Vernadsky G.The Status of the Russian Church During the First Half-Century Following Vladimir's Conversion // The Slavonic Year-Book, Menasha, Viskonsin, 1941.

Formula of Byzantinism

Baines N.H.Byzantine Empire. New York, 1926.

Buckler G.G. Anna Komnena. London, 1929.

Byron Robert. The Byzantine Achievement. London, 1929.

Diehl Charles. Byzance: grandeur et décadence. Paris, 1929.

Diehl Charles. Byzantine Portraits. New York, 1905.

Diehl Charles. Études byzantines. Paris, 1905.

Dieterich KarlGeschichte der byzantinischen und neugriechischen Literatur. Leipzig, 1902.

Fuchs F.Die höheren Schulen von Konstantinopel im Mittelalter. Leipzig, 1902.

Hesseling D.C. Essai sur la civilization byzantine. Paris, 1907.

HusseyJ.M.Church and Learning in the Byzantine Empire, 867-1185. London, 1937.

Krumbacher Karl.Geschichte der byzantinischen Literatur. 2 ed. Mün-chen, 1897.

Ostrogorsky Georg.Geschichte des buzantinischen Staates. Munich, 1940.

Rambaud A.N.Etudes sur l "histoire byzantine. Paris, 1912.

Runciman S.Byzantine Civilisation. London, 1933.

Soyter G. B:Byzantinische Dichtung. Athens, 1938.

Strzygowski J. Orient oder Rome. Leipzig, 1900.

Vasiliev A. A.History of the Byzantine Empire, 2 v., Madison, 1928-1929.

Uspensky F. I.Essays on the history of Byzantine education. St. Petersburg, 1891.

Vasilevsky V. G. Proceedings, 4 vols., St. Petersburg, 1908-1930.

Religious thought of Byzantium

Bardenhewer Otto.Geschichte der altchristlichen Literatur. Freiburg im Br., 5 v., 1902-1932.

Dvornik Fr. Les Légendes de Constantin et de Méthode vues de Byzance. Prague, 1933.

Fliehe Augustin, Martin V. Histoire de l"Eglise depuis les origines jusqu"à nos jours. Paris, 1934.

Fortescue A.The Orthodox Eastern Church. London, 1907.

Gardner Alice.Theodore of Studio. London, 1905.

Gass W. Symbolik der griechichen Kirche. Berlin, 1872.

Harnack Adolf.History of Dogma, 7 vols. London, 1894-1899.

Heiler Fr.Urkirche und Ostkirche. Munich, 1937.

Hergenroether J.A.G.Photius, Patriarch von Constantinopel, Z t. Regensburg, 1867-1869.

Hall KarlEnthusiasmus und Bussgewelt beim griechischen Mönchtum. Leipzig, 1898.

Hall Karl. Gesammelte Anfsätze sur Kirchengeschichte, v. 2, Der Os-ten. Tubingen, 1928.

Kidd B.J.The Churches of Eastern Christendom from A. D. 451 to the Present Time. London, 1927.

Mercier E.La spiritualité byzantine. Paris, 1933.

Neale J.M.Introduction to the History of the Holy Eastern Church, 2 v. London, 1933.

Oeconomos J.La Vie religieuse dans l"empire Byzantin au temps des Comnènes et des Anges. Paris, 1918.

PargoireJ. L"Eglise Byzantine de 527 à 847. Paris, 1905.

Rehrmann A. Die Christologie des Heiligen Cyrillus von Alexandria. Hildesheim, 1902.

Seeberg Reinch.Lehrbuch der Dogmengeschichte, 5 v., 3 ed. Leipzig, 1913-1923.

Dobroklonsky A. P .Venerable Theod op, Confessor and Abbot of Studiya. Odessa, 1914.

Florovsky G.V.Byzantine fathers of the V-VIII centuries, Paris, 1933.

Skabalanovich M. N. Byzantine Church and state in the 11th century. St. Petersburg, 1884.

Vernadsky G.V."Byzantine teachings on the power of the king and the patriarch." In memory of N.P. Kondakov, Prague, 1926.

Slavic Byzantinism

Dvornik Fr.Les Slaves, Byzance et Rome au IX s. Paris, 1926.

Leib J.Rome, Kiev et Byzance à la fin du X siècle. Paris, 1924.

MurhoM.Geschichte der ältern süd-slavischen Literatur. Leipzig, 1908.

Palauzov S.H.The Century of the Bulgarian Tsar Simeon, St. Petersburg, 1852.

Zlatarsky V. N.History in the Bulgarian State of the Middle Ages, 1, 2. Sofia, 1927.

Slavic translations

Arkhangelsky A. S. The works of the church fathers Old Russian writing, 4 vols. Kazan, 1889-1891.

Budilovich A. S.XIII words of Gregory the Theologian in the Old Slavic translation. St. Petersburg, 1875.

Evseev I. V.Essays on history Slavic translation Bible // Christian Reading, No. 2, 1912.

Evseev I. V.Gennadievskaya Bible 1409 // Proceedings of the XV Archaeological Congress in Novgorod 1911, vol. II. Moscow. 1916.

Kalaidovich K. F.John Exarch of Bulgaria. Moscow, 1824.

Malinin V.N.Zlatostruy. Ten words of Zlatostroy of the 12th century. St. Petersburg, 1910.

Raynov T.Science in Russia XI-XVII centuries. Academy of Sciences of the USSR. Moscow; Leningrad, 1940.

Shakhmatov M. V., Chizhevsky D. Plato in Ancient Rus' // Notes of the Russian Historical Society in Prague, vol. 2, Prague, 1930.

Sobolevsky A. I. Features of Russian translations of the pre-Mongol period // Proceedings of the IX Archaeological Congress, vol. I, Moscow, 1895-1897.

Speransky M.N.Translated collections of sayings in Slavic-Russian writing // Readings in the Society of History and Ancients. Moscow, 1900-1905.

Tikhonravov N. S.Abdicated books of Ancient Rus' // Works, vol. 1. Moscow, 1898.

Voskresensky G. A. Characteristic features of the editions of the Slavic translation of the Gospel of Mark // Readings in the History Society. Moscow, 1896.

Greek liturgy

Arsen "eu N.S. We Beheld His Glory. New York, 1936.

Baumstark A. Die Messe im Morgenland. Kempten; Munich, 1906.

Bjerring Nicholas.The Offices of the Oriental Church. New York, 1884.

Bouvy E.Poètes et mélodes. Nîmes, 1886.

Brightman F.E.Liturgies, Eastern and Western, v. 1, Oxford, 1896.

Cabrol F.Hymnographie de l'Eglise grècque. Anger, 1893.

Christ W., Paranicas.Anthologia graeca carminum christianorum. Leipzig, 1871.

Hapgood Isabel,Service Book of the Holy Orthodox Church. Boston; New York, 1906.

Maltzew A.P. Andachtsbuch der orthodox-katholischen Kirche des Morgenlandes. Berlin, 1898.

Pitra J.B. Hymnologie de l'Eglise grècque. Rome, 1887.

Salaville S.An Introduction to the Study of Eastern Liturgies. London, 1938.

Tarchnisvili M. Die byzantinische Liturgie als Verwirchlichung der Einheit und Gemeinschaft in Dogma. Würzburg, 1939.

Greek language in Rus'

Wanczura Alojzy.Skolnictwo v starej Rusi. Lwow, 1923.

Ikonnikov V. S. Research experience on the cultural significance of Byzantium in Russian history. Kyiv, 1869.

Lavrovsky N. A.About ancient Russian schools. Kharkov, 1854. ,

Chapter III. Russian Byzantinists

Kliment Smolyatich

Loparev X. Message of Metropolitan Clement to the Smolensk Presbyter Thomas. St. Petersburg, 1892.

Nikolsky N.K.About the literary works of Metropolitan. Kliment Smolyatich. St. Petersburg, 1892.

Kirill Turovsky

Anthony (Vadkovsky). From the history of Christian preaching, 2nd ed. St. Petersburg, 1895.

Eugene.Creations of St. our father Kirill Bishop. Turovsky. Kiev, 1880.

Kalajdovich K.Monuments of Russian literature of the 12th century. Moscow, 1321.

SukhomlinovM. Manuscripts of Count A. S. Uvarov, vol. 2. St. Petersburg, 1858.

Vinogradov V. P.“On the nature of the preaching creativity of Cyril, Bishop of Turov,” In memory of the centenary of the Imperial. Mos-

Kovsky Theological Academy. Collection of articles, part 2. Sergiev Posad, 1915 (This book turned out to be inaccessible to me).

Hilarion of Kyiv

Gorsky A. B.Monuments of spiritual literature from the times of Grand Duke Yaroslav I // Additions to the works of the Holy Fathers, part I. Moscow, 1844.

Zhdanov I. N.A Word about Law and Grace and Praise of Kagan Vladimir // Works, vol. I, St. Petersburg, 1904.

Vais Joseph, ed.Sbornik staroslovenskich literarnich pamatek o sv. Vaclavu a sv. Lidmile. Prague, 1929.

Abramovich D.I., ed. Lives of the holy martyrs Boris and Gleb. St. Petersburg, 1916.

Belchenko.Reverend Theodosius of Pechersk, his life and works // Notes of the Historical and Philological Society at Novorossiysk University, X. Odessa, 1902.

Bugoslavsky A. S. On the question of the nature and scope of the literary activity of Rev. Nestor // News of the Department of Russian Language and Literature of the Academy of Sciences, No. 1, part 3. St. Petersburg, 1914.

Chagovets V. A.Venerable Theodosius of Pechersk, his life and writings. Kyiv, 1901.

Nestor.Life of St. Theodosius // Readings in the History Society. Moscow, No. 3, 1858; No. 1, 1879; No. 2, 1899.

Chapter V Ascetic ideals

Goetz L. K.Das Kieven Höhlenkloster als Kulturzentrum des vormon-golischen Russlands. Passau, 1904.

Smolitsch Igor. Das altrusslische Mönchtum (11-16 Jahr.). Würzburg, 1940.

Smolitsch Igor.Leben und Lehre der Starzen. Vienna, 1936.

Abramovich D.I.,Research on the Kiev-Pechersk Patericon. St. Petersburg, 1902.

Abramovich D.I., ed. Patericon of the Kiev-Pechersk Monastery, St. Petersburg, 1911.

Kazansky P.I.,History of Orthodox Russian monasticism. Moscow, 1855.

Kubarev.About the Kiev-Pechersk Patericon // Readings in the History Society, 1847.

Sychev N.At the dawn of the Kiev-Pechersk monastery // Collection in honor of Sobolevsky. Leningrad, 1928.

Chapter VI. Russian eschatology

Venerable Abraham of Smolensk

Fedotov G. P.The Life and Patience of St. Abraham of Smolensk // Orthodox Thought, vol. 2, Paris, 1930.

Rare N.Venerable Abraham of Smolensk and his life // Smolensk Antiquity, vol. I, 1909.

Rozanov S.P., ed. The life of St. Abraham of Smolensk and services to him. St. Petersburg, 1912.

Word about heavenly powers

Sakharov V. A.Eschatological works and legends in ancient Russian writing. Tula, 1879.

A word about heavenly powers. Published among the works of Kirill of Turov (see Chapter III).

Chapter VII. Ritualism of the clergy

Goetz L. K.Kirchengeschichtliche und Kulturgeschichtliche Denkmä-ler Altrusslands. Stuttgart, 1905.

Almazov A. I.Secret confession in the Orthodox Church. Notes of Novorossiysk University, vol. 63-65. Odessa, 1894-1895.

Pavlov A. S., ed.Monuments of Old Russian canonical law." Russian Historical Library, vol. VI. St. Petersburg, 1908.

Smirnov S. I.Old Russian confessor. Sergiev Posad, 1899.

Smirnov S. I.Materials for the history of ancient Russian penitential discipline // Readings in the History Society. Moscow, t. 3, 1912.

Chapter VIII. Religion of the Lay People: Translated Collections

Popov N. P. LTsbornik de 1076, dit de Syjatoslav, comme monument littéraire // Revue des Etudes Slaves, v. XIV, Paris, 1934.

Yakovlev V. A.On the literary history of ancient Russian “Collections”, the experience of researching “Izmaragd” // Notes of the New Russian University, vol. 60. Odessa, 1893.

Nikolsky N.K.Materials for the history of ancient Russian spirituality of writing // Collection of the Russian language department of the Academy of Sciences, vol. 82. St. Petersburg, 1907.

Petukhov D. V. Ancient teachings on Sundays Great Post // Collection of the Russian Language Department of the Academy of Sciences, vol. 40. St. Petersburg, 1886.

Ponomarev A. I.Monuments of ancient Russian teaching literature, vol. 1 and 3. St. Petersburg, 1894-1897.

Shimanovsky V., ed. Collection of Svyatoslav 1076. Warsaw, 1894.

Chapter IX. Religion of the laity: Russian teaching literature

Word to the Novgorod flock of Archbishop Luka Zhidyata

Ponomarev A.I., ed.

Bugoslavsky A. S., ed. News of the Russian Language Department of the Academy of Sciences, vol. 18, No. 2. St. Petersburg, 1913.

Message from Yakov Chernorizets to his spiritual son Demetrius

Ponomarev A.I., ed. Monuments, I, 3. St. Petersburg, 1894.

Teachings of St. George the Monkoriz from the Zarubskaya Cave

Sreznevsky I. I. Information and notes about little-known and unknown monuments. St. Petersburg, 1881 (From the Collection of the Department of Russian Language).

Russian penitential canons

Pavlov A. S., ed.Monuments. St. Petersburg, 1908.

Teachings of Prince Vladimir Monomakh

Laurentian Chronicle // Complete collection chronicles. Leningrad, 1926-1927.

Ivakin I. M.Prince Vladimir Monomakh and his Teachings. Moscow, 1901.

Protopopov S.The teaching of Vladimir Monomakh as a monument to religious and moral views and life in Rus' in the pre-Tatar era // Journal of the Ministry of Public Education, vol. 171. St. Petersburg, 1874.

Shlyakov N. N.About the teaching of Vladimir Monomakh // Journal of the Ministry of Public Education. St. Petersburg, 1900.

Prayer of Daniel the Imprisoner

Gudziy N.K.,To what social environment did Daniil Za-tochnik belong? // Collection of A. S. Orlov. Leningrad, 1934.

Gussov V. M. On the issue of editions of “The Prayer of Daniil the Prisoner” // Chronicle of studies in History and Philology. Societies at the New Russian University, vol. 1. Odessa, 1899.

Mindalev P.Prayer of Daniil the Prisoner and monuments associated with him. Kazan, 1914.

Shlyapkin I.Word of Daniel the Sharper. St. Petersburg, 1889.

Zarubin N. N., ed.Word of Daniel the Sharper. Leningrad, 1932.

Chapter X. Ancient chroniclers

Cross S.H.The Russian Primary Chronicle // Harvard Studies and Notes in Philology and Literature, v. XII. Cambridge, 1930.

Aristov N.The first times of Christianity in Russia according to the church-historical content of Russian chronicles. St. Petersburg, 1888.

Nikolsky N.K.The Tale of Bygone Years, a source for the history of the initial period of Russian writing // Academy of Sciences of the USSR. Collection of Russian language and literature, vol. 11, No. 1. Leningrad, 1930.

Complete Collection of Russian Chronicles, ed. Archaeographical Commission, vol. I. Laurentian Chronicle. Leningrad, 1926-1927, vol. II. Ipatiev Chronicle, second ed., St. Petersburg, 1908.

Priselkov M. D.History of Russian chroniclesXI-XVb. Leningrad, 1940.

Shakhmatov A. A.Research on the most ancient Russian chronicles. St. Petersburg, 1908.

Sukhomlinov M. Oancient Russian chronicle as a literary monument // Scientific Notes of the Second Branch of the Academy of Sciences, No. III. St. Petersburg, 1856.

Chapter XI. "The Tale of Igor's Campaign"

"Geste de la Guerre d"Igor". Symposium in: Annuaire de l"Institut de Philologie et d"Histoire Orientales et Slaves, v. VIII, New York.

Konlmann N."Le Dit de la campagne d"Igor" // Le Monde Slave, v. VII, Paris, 1937 (translation).

Magnus Leonard A.The Armament of Igor (edited and translated). London, 1915.

Barsov E.A Word about Igor's Campaign, 3 vols. Moscow, 1887-1889.

Gudziy N. K., Novikov I.

Orlov A.I.,A word about Igor's regiment. Moscow, 1938.

Pepper B. A word about Igor's regiment. Kyiv, 1926. (Comments in Ukrainian).

Potebnya A.A Word about Igor's Campaign, text and notes. Voro-Nezh, 1878.

Rzhiga V.The Word about Igor’s Campaign and Russian Paganism // Slavia, v. XII, 1933-1934.

ChambinagoWITH., Rzhiga V. A word about Igor's regiment. Moscow; Leningrad, 1934.

Chapter XII. Paganism and Christianity

Krappe A. N. La chute du paganisme a Kiev // Revue des Etudes Slaves, v. XVIII. Paris, 1937.

Anichkov E. V.Paganism and ancient Rus'. St. Petersburg, 1914.

Azbukin P.Essay on the literary struggle of representatives of Christianity against the remnants of paganism in the Russian people XI-XII // Russian Philological Bulletin, No. 28, 35, 37-39, Warsaw, 1882-1898.

Galkovsky N.,The struggle of Christianity with the remnants of paganism in Ancient Rus'. Kharkov, 1916; documents in: Notes of the Moscow Archaeological Society. Moscow, 1913.

Sreznevsky I.,Rozhanitsy // Archive of historical and legal information (Kalachova), vol. II. St. Petersburg, 1855.

Tikhonravov N. S.,Words and teachings directed against pagan beliefs and rituals // Chronicles of Russian literature and antiquities, vol. IV. St. Petersburg, 1862.

Chapter XIII. Conclusion. Russian religiosity

Alpotov M, Brunov N.Geschichte der altrussischen Kunst. Augsburg, 1932.

Anisimov A. I. Our Lady of Vladimir. Prague, 1928.

Muratov P. P.Les Icones russes. Paris, 1929.

Vasiliev A. A.Was Old Russia a Vassal State of Byzantium? // Speculum, VII, 1932.

Anisimov A. I.Pre-Mongol period of Russian painting // Questions of Restoration, T. I. Moscow, 1928.

Dyakonov M. A.The power of the Moscow sovereigns. St. Petersburg, 1889.

Istrin V. M.Temporary and figurative books by Georgy Mnikh, 3 volumes. Petrograd, 1920-1930.

Istrin V. M.On the composition of the Explanatory Paleia // News of the Russian Language Departments of the Academy of Sciences, vol. II-III. St. Petersburg, 1897-1898.

Kondakov N. P.,Iconography of Jesus Christ. St. Petersburg, 1905.

Kondakov N. P.,Iconography of the Mother of God, 2 volumes. St. Petersburg, 1914-1915.

Nikolskaya A. B.,On the issue of landscape in ancient Russian literature // Collection of articles in honor of A. I. Sobolevsky. Leningrad, 1928.

Waldenberg V. E. , Old Russian teachings about the limits of royal power. St. Petersburg, 1916.

After all, it’s good to start from God to God’s servant - Grand Duke Dmitry from the sinful monk Jacob.

You sent your repentance, so humble - it’s pitiful to hear, there is so much humiliation in it. Let your mind, which saturates you with reason, know what the Lord said about the repentance of one man: “All the angels rejoice in heaven,” and he himself wants salvation - not death, and he came to earth not for the sake of the righteous, but for sinners. A sacrifice to God is a contrite spirit, a humble heart he will never despise, his sacrifice is on your tongue, and his law is in your soul, and everything that happened to me, for all that the Lord Jesus will forgive you, who accepted the sins of the whole world from hidden sins will cleanse you.

I pray to him with my heart that this will pass already, without weakening us, always be cheerful, take care of your body, watch out for drunkenness, the holy spirit avoids it, and pride, which the Lord opposes, and lawless connections: for all sin is outside of us, but the lewd defiles his body. And an honest man will not enter a desecrated temple, or even a god.

Solomon, having experienced all the temptations, commanded everyone, saying: “Do not listen to the fornicator: honey drips from her lips, and then bitterer than bile and poison,” do not meet with a dissolute woman, turn your eyes away from a beautiful woman, because the fornication of women is in the depths eye. Let not the desire for someone else's beauty seduce you, and let not your heart follow the eye; the gaze of an adulteress is like an arrow, poisonous: it will wound on the outside and let poison into the heart, and thoughts, like flies, will get stuck in the spider’s fabric, like a spark, smoldering in straw, will ignite with fire; and the net is her heart, and the snares are her limbs, and the bonds are in her hands, and the bait is her speech, with the snares of her lips she will entice her into fornication - and now, like a tied ox, he will follow her to the slaughter, like a dog on a chain, and he does not know that he is losing his soul. After all, many have become entangled in women’s beauty and found themselves in trouble, and after death, in hell, for women capture the souls of honest husbands.

Didn’t the Egyptian woman turn her gaze to Joseph, and grief brought him to death, also his sister Dinah, and the Shechemites perished, and Samson, with whom the spirit of the Lord walked, and David, whom God favored, became a slave of just one glance and committed double evil, and Amnon, who was viciously killed because of his sister Tamar, and Solomon, the wisest of all people, died because of women, and the elders, the Babylonian judges who desired Susanna, were beaten by people. And the Lord, realizing the stifling harm, said: “Whoever looks at a woman with secret desire has already committed adultery in his heart.” Because God abhors wicked thoughts, especially those that give rise to heat in the heart and voluptuousness in thought, like Eve in conversation with the silent reptile, with the serpent: for serpentine thoughts creep: they nest in dark thickets, doing harm, and do not love the light, but They dive like bats in the darkness, for their teacher is in the darkness.

Having not yet reached maturity and having little understanding, what are we tempted to do? In order not to allow youth to joke with you now, beware of debauchery, for lust is fierce, like a wild potion, and arises on its own in an unplowed field. You have the strength to overcome it with the fear of God and, like a farmer, clear the garden of wild growth with iron; like a helmsman, bypassing the waves, he rules with grace and will not go astray from the right path. You also have a wife, the source of desires, for whom you left your mother and father and, according to the word of the apostle, you have not only a wicked bed, but also an honest one. After all, stench cannot compare with incense, nor stench with stench, nor lawlessness with law.

Living in purity, like a saint in a church, with your conscience directed towards the heavenly Jerusalem, and there you will be among the first to be recorded, remembering those who, after a bed in the palace, go into exile, restrain your anger and rage at those who have sinned and thereby reduce your sins.

When you pray to God, forgive me, just as I have forgiven you, and be prudent, let no harm come to others; do not take revenge on the enemy, wait for the Lord, let him help: for patience is not in sight, but in the heart, it is not known by word, but by deed.

And it was pleasant for you to hear the explanation of the miracle: the Almighty, sitting on the cherubim - in shackles he was a guard, sitting hand in hand with God - stands at the trial before Bishop Pilate for interrogation, and, having heard the truth from him, Pilate falls into anger; a face illuminated brighter than the sun, the haters beat and spat, spitting in the face of the one who with spit healed a man born blind; and the rest is known to you.

But if the son of God and the arm of the Lord accepted this from people, the sinless one, for us, then we, humans, having suffered from the same people, do not repay grace, but atone for our debt.

May Jesus not be our friend in times of peace and our enemy in years of war. A little acid will burn the eye, a small word will give birth to rage, a small suffering will eliminate the big ones. A patient man is known by patience; Solomon said: “The patient is better than the strong.” He who saves his soul is tormented by the secret thought of this. And without execution we can become martyrs, for if you pray for those who do evil, then the demons are afraid of that.

Love Christ, listen to what he says to the apostles: “Therefore everyone will recognize you as my disciples because you love one another, and not because you work miracles,” and Paul said: “If I have faith, I can move mountains, And I will give away all my property, but I do not have love, I will not be able to do anything.” The theologian said: “He who loves the Lord, first love his neighbors: for the symbol of the first is the second.” Love and God are a person’s dream, an accessible sea of ​​humility, the abyss is a source of long-suffering, and a fire that, when flaring up, will only ignite the thirsty soul. If you want to imitate the apostles with miracles, then this is possible for you: they allowed the lame to walk and healed the hands of those withered, and you teach those who are lame in the faith and turn the legs of those running to play in your church, and direct the hands of those withered from stinginess to the poor for alms. You would like to imitate their torment, but if there is no such thing from suffering, the time for the crown has not passed - the minions of the devil have not yet left behind: it is not people who are pursuing, but demons, not the executioner, but the devil. They endured fire, and animals, and sharp swords, but you endured the ignition of lust and bestial thoughts, rising from within, and the tongues of evil people, about whom it is said: “They sharpened their tongues like spears.” Therefore, Paul commands to always be armed; the merciful will be shown mercy, for pity at the last judgment will be glorified and will deliver from death. “He who sows sparingly will also reap sparingly,” said Paul, “Be rich in all generosity.” And here’s an example for you: Ephthai the prince’s only daughter and a wretched widow, two poor coins - I don’t know if they can be compared? And to whom instructions for service have been given, do not forsake yours by force, for in the hidden is good: like a beloved virgin, hidden from the gaze of others, but if it comes out, not everyone likes it, and others condemn it.

Be like a bee, bringing nectar from outside and creating honeycombs inside, so that you don’t mistake the smoke for the sun. And when doing evil, do not say: “If God did not want it, I would not have allowed it myself.” He gave power to man, the gift of intransigence: he does not tolerate pagans and those who deny it, and heretics, and the devil. Or, having a healing remedy, will you be able to often defend yourself, if God does not want it?

Tomorrow and, I would add, today are unknown, and we have no power over them, and no one knows about himself in God’s secret judgments; So let us each tremble about our own deeds. After all, we are all open to the gaze of angels and people, and every day is marked by its angel, what lies ahead, and you, penetrating into your heart, mentally remember creation and consider the marketplace of human life, how, according to the covenant, everything passes like a shadow, disappearing. And look at God, coming from heaven to judge human mysteries, to reward everyone according to his deeds. Know this: fire awaits us, we will be satisfied with fire, human life will be revealed by fire, our deeds will be tested by fire. Be like Gehenna, already boiling. I say so sternly that you will not know harsher words, we will prepare ahead of schedule for the inevitable time. The five wise virgins are an image of pure minds and perfect perfection. If God’s words are known to you, then you will be in the radiance of God’s light for the world, and he will love the beauty of your heart, and bless your strength, and accept the deeds of your hands.

I say this not to flatter you or to show that I know everything and do good, God knows, but out of love and in sorrow for your soul, so that you have time to do good. My mind, and you yourself know, my mind is unstable, full of all kinds of ignorance, it’s impossible to hide it. Paul said to the Corinthians: “If we are foolish, it is to God; if we are wise, it is to you.” I do not belittle the omnipotent power of God, I do not reject the gift given to me in vain: from an unclean body, from a pitiful heart, from a dishonest soul and a coarse mind, in a disordered thought from a reckless tongue and from poor lips, a word rich in power is multiplied by the meaning of the Holy Trinity by not even one the sky above, nor on the earth below. There is nothing more important than to recognize the Lord, and to obey his right hand and his servant, and to do his will, and to keep his commandments. Because a noble name will not lead you into the kingdom of heaven, and a word without meaning is of no benefit to those who hear it; only a word confirmed by deeds becomes worthy of faith. To him be glory forever and ever. Amen.

Articles in the section

Book 2, p. 552-554.

(To note 254)

A certain father to a spiritual son

Our all-good and all-good God and King, goodness comes from God, and to God’s service to Demetrius from the sinful prince Jacob. You wrote your message with great humility and pity to hear, since there was a lot of damage, but the message is your mind, which is killing you with reason. Speech of the Lord: The angels in heaven rejoice at the repentance of one man, and He Himself desires conversion, not death, and descends upon the earth not dividing the righteous, but sinners. The sacrifice of God is a broken spirit, and a humble heart can never be despised, for the sacrifice is under your tongue, and the law is in the midst of your belly. And whatever happened to me, God, who takes away the sins of the whole world, will forgive you, and He will cleanse you from your secrets. Pray to Him from your heart. Has it already passed, will we be weaker? Well, be always vigilant, guardian of your body. Beware of drunkenness - because the Holy Spirit runs away, and of pride - because the Lord resists this, and of lawless mixtures, because there is every sin except for us, and the fornicator will corrupt his body; no honest husband will come in

into the fire temple, God is kind. Solomon accepted the commandment with temptation, saying: Do not listen to fornication, for honey drips from her lips, and after that gall and hellebore are more bitter; do not look away from sleepy wives and turn your eyes away from your red-haired wife; The fornication of a red-blooded woman may not satisfy the lust of someone else's kindness, and may not your heart follow your eye; The sight of an arrow from fornication is hellebore: it puts wounds in the face and puts poison in the heart, and thoughts, like flies, get stuck in the spider’s post; and, like a spark lingering in the floors, the flame will ignite. For the net is her heart, and the snares of her hooks, and the bonds of her hand, and the pressure of her conversation; and the strength will be led into fornication, like the one who will follow her to the slaughter, and like a dog with iron, and not the news that flows about souls. In the kindness of more women, many have gone astray and slipped into destruction, death, and hell; More honest wives capture the soul of an honest husband. Didn’t the Egyptians scratch Joseph’s gaze in desire and lead him to death? and about his sister Dina the Siquimites perished; and Samson, with whom the Spirit removed walked; and David, whom God found after His heart: and the workman's gaze was upon him, and the two did evil; and Amon, for the sake of his sister, Tamar, was wickedly killed, and Solomon, having wisdom above all others, perished with his wives; and the elder judged Babylon's lust for Susana, who was beaten by the people. And the Lord, having seen through the choking harm, said: He looked at his wife with all his eyes. for her lusts are already adulterous in her heart. For fear the Lord abhors unclean thoughts, especially the one who gives birth to the heart and makes wisdom with lust, like Eve talking to the dumb reptile of the serpent; for they are serpentine thoughts, and they nest in the squabbles of dark harms, and do not see the light, well, like Neptyrev, they dive into the darkness, for there is a teacher in the darkness. I didn’t have the courage, I still had no reason, that I was seduced; and now they would not allow their youth to rob them; work through the natural ones. For lust is fierce, like a wild reality, a person who has risen on the unmade earth. Having the strength to overcome it with the fear of God, like a heavyweight who consumes a garden with iron, someone else’s adversity, and like a strong one who passes by waves, we rule with grace not to stray from the right path. If you lust after your wife and mother, even for the sake of leaving your father and mother, and, according to the Apostle, not only is the bed not bad, but also honest; The stench cannot compare it with the stench, nor the evil stench with the stench, nor lawlessness with the law. Live in purity, as if in the church of saints, by poking your conscience into the heavenly Jerusalem and there, in the righteous, life is written; Remembering this and having been attracted by the devil, I have driven out anger and rage at the lust that has sinned, diminish the sin, as if you were praying to God: leave me as I have left you. Be prudent, so that not just one harm results in many; Do not harm the enemy, wait for the Lord to help you. The chattering is not found on the face, but in the heart, and is not produced by speech, but by the tongue. Wouldn’t it be shameful for you to hear this wonderful instruction: riding on a cherub, we lead the warriors in full, bound; sitting at the right hand of the Father, at the trial of the bishop, we will ask Pilate, and having heard the truth from Him, they are angry: having illuminated His face more than the sun, we strike the lawless, the spit that is snoring on His face, with spitting we healed the blind from the generation, and the rest is known. Even if God, the Son of God and the arm of the Lord, receives from man, who is without sin, for us, so that we, men, do not repay grace from man as a guardian, even if we atone for our debt. May you not be Jesus’ friend in peaceful years, but in hostile years. A little kvass will confuse the eye, a little word will give rise to rage, and a little disease will overwhelm the fleas. My husband is a learned man and knows this stuff. Solomon says: Strong is better than strong, having his own soul. There is a mystery in Myuk's thought; Thus, even without iron, we can be martyrs. Even if he prayed for the dirty tricks, even the demons are afraid of him. And listen to the apostle speaking about the love of Christ: From this you understand everything. for My nature is to teach - if you love each other, and not if

you create miracles. And Paul said: Although I have faith as if I could remove mountains, and give away all my possessions, I have not love, I will achieve nothing. The theologian said: He who loves God first will love his brethren: the decree is for the second. God is loving, and the creation of sons by man has been achieved through a sea of ​​humility; there is an abyss for charity; the source of fire will boil so high, it will set the thirsty soul on fire. Even if the apostles want to imitate miracles - and this is powerful: they created the lame to walk and healed their dry hands, and you, who practice the faith, teach and turn the legs of those who are flowing to the games of the church, create a vest that has withered from stinginess to give to the poor for the purpose of stretching. And even though life is an imitator of the saints, even though there was no such struggle, time did not give up such a crown; She did not fight the devil: for men do not persecute, but demons; not the tormentor, but the devil. They are blazing fire, beasts, sharp swords - you are the burning lust, and the thoughts of the beast are tired from within, the tongues of evil people, according to what was said: You have sharpened your tongues like a spear. By doing this, Paul commanded to always be armed. There will be mercy for there will be mercy; mercy in judgment is praised in all deprivations and delivers from death. And sow and spare, and spare and reap, says Paul. Let all your love happen. And set the decree: Ephthah, the prince’s only begotten daughter, the poor daughter, and the widows, two coppersmiths, without seeing whether he would raze someone who had brought his rule against force. Behold, if the maiden is good in secret, she is protected by God, love is external; If it comes, it is not in this year, from another nudim. Be like a bee, bringing flowers out of the stench, and making food inside, so that smoke does not take place in the sun. Do not say that you do evil; Even if this were displeasing to God, he would not have allowed autocracy. Yes, and man has an unrepentant gift; he tortures the serving idol, and the heretic and the devil who reject him, or the ready-made kiss, having repentance; and you will often appear in images that God does not like. And the morning day is without a message, and the river and the day are gone, and the rulers of that are not ours. Nobody knows about himself in secret about God’s judgments, but we all tremble about our business. And the angels signify every day whoever offers what. And you delve into this heart, and think through all creation, and consider the bargaining of human life, as it goes according to what is written: all the walls are weaker, and see the Lord from heaven already at the judgment that is coming to people’s mysteries and reward everyone according to their deeds. Be aware that fire awaits us, and be nourished by fire, and our life is covered with fire, and our deeds will be tempted by fire; Wake up like in Gehenna already believe. Behold, saying cruelly, let us not tempt you cruelly, and before the time let us prepare what is sought in time; but 5 wise maidens - behold, they are a whole work of the mind and perfect perfection. If you are known to God, then in the light of God you are the light of the world, and he will love the kindness of your heart, and bless your power, and accept your hand in your deeds. Behold, not by caressing to reveal to you that knowing, or himself doing good, the Heart-Seer is God, but out of love and out of sadness for your soul, so that you can do good. And my mind itself is not perfect, and it is not powerful to fulfill any kind of blindness. Paul to Corinthians: If we are amazed, then God; If we manage to do it, then to you. I will not disparage the omnipotent power of God, nor will I take away the gift given to me. From foul deeds, and from a stingy heart, and from an unclean soul and a coarse mind, discordant thoughts, from a dull tongue, and from the mouth I see a word rich in the power of the mind, the Holy Trinity, multiplication. Neither in heaven nor on earth, nothing more than this, know the Lord, obey His right hand, and do His will, and keep His commandments; for a great name will not lead one into the Kingdom of Heaven, nor a word for those who hear it idlely - the word has done deeds worthy of faith.

Jacob Chernorizets.- Based on the research of Metropolitan. Macarius and Pogodin, 11th century monk. I. Chernorizets are credited with: “The Legend of St. passion-bearers Boris and Gleb"; “Life of the Blessed. book Vladimir"; “Memory and praise to the Russian prince. Vladimir, how Vladimer and his children were baptized and the whole Russian land from end to end, and how Vladimer’s grandmother Olga, formerly Vladimer, was baptized” and “Message to God’s servant Dmitry” (Grand Prince Izyaslav). Some researchers attribute to this same I. Chernorizets the Slavic translation of “The Rules of M. John” written to I. Chernorizets. The earliest work of I. Chernorizets, apparently, was “The Tale of Boris and Gleb”; “The Life of Vladimir” was written later, and even later - “Memory and Praise in. book Vladimir." "The Tale of Boris and Gleb" revealing in the author a very close contemporary, it is full of moral and lyrical digressions; to this it probably owes its greater prevalence, compared with a similar work by Nestor. The author seems to be trying to contrast the ideal of Christian virtue of the martyred princes with the vice and crime of Svyatopolk. However, the author blames not so much the evil will of the latter as the primordial enemy of the human race, the devil. The author puts frequent and long speeches, appeals, and lamentations into the mouths of the martyrs. The work of I. Chernorizets largely served as a source for Nestor. "The Life of Vladimir" telling about Vladimir’s meetings regarding the change of faith, about the campaign against Korsun, about the baptism of the prince and marriage, about the baptism of the Kievites, about the moral change that took place in the prince, and finally about his death - in its content and order of presentation it is almost similar to the chronicle story, and apparently served as a source for the latter. The antiquity of the monument is indicated by the language of the “Life,” as well as the fact that Saint Vladimir is presented here as still unglorified, and the Russian people are called “new” in relation to the faith. In most lists of the “Life” it is joined by the third op. I. Chernoritsa - “Memory and praise of Prince. Russian Vladimir" equally ancient in language. It was written, apparently, on the basis of oral, still fresh, traditions and stories about the Equal-to-the-Apostles Prince. Vladimir and St. Olga. Like the “Life,” the “Praise” does not yet show the influence of any written monuments of the 11th century. In addition to the literary side, the works of I. Chernorizets are also very important as historical monuments; they often supplement the chronicles with new instructions and provide some new data for the initial history of our church. Thus, the author reports that Vladimir went to Korsun not before baptism and not for it, but four years after baptism; not a word is mentioned about the arrival of ambassadors to Vladimir with a proposal of faith, etc. The lists of “Life” and “Praise” that have reached us are quite late (from the 16th century) and represent significant differences among themselves. “Message to Vel. book Izyaslav" written in response to the prince’s message, which has not reached us; it is curious in the height of its view of Christian duties. Only through love for your neighbors can you fulfill the commandment of Christ... “If you want,” writes Chernorizets to the prince, “to perform miracles, following the example of the apostles, - and this is possible: they healed the lame, healed the withered, - you teach the lame in faith, their feet running to the games turn to the church, make your hands withered from stinginess stretched out to give alms to the poor.” A distinctive feature of the message is the predominance of aphorisms and sayings from St. Scriptures. The message also contains everyday features. "Church Rule" M. John, addressed to I. Chernorizets, together with the “Charter” of the book. Vladimir was our first experience of local church legislation. The language of the Slavic translation of the Rules is very unclear. Its Greek original has also been preserved. Almost no biographical information about I. Chernorizets has survived. Rev. Theodosius of Pechersk, before his death († 1074), proposed to his brethren that Presbyter I., who was not tonsured at the Pechersk monastery, take his place as abbot; and came there from the river. Alta (probably from the Pereyaslavl monastery, built in the name of Boris and Gleb, at the site of their murder). It is assumed that this presbyter I. is the same person as I. the writer.

Wed. Kalaidovich, in Part I “Russian. sights" (M., 1815); Vostokov, in “Description of Rum. museum"; Macarius, in “Chron. Readings" (1849 book 2); Pogodin, in Izvestia II department. Academician N." (I, St. Petersburg, 1852); Butkov, “Analysis of three ancient monuments of spiritual literature” (“Sovremennik”, 1852, part II); A. F. Tyurin, “Opinion about I. opinion of Academician P. G. Butkov” (in “Izvestia of the II Department of A. N.”, II, 1853); Nevolin, “About Mr. James II, as the author of a letter to the Archbishop of Rome Clement” (ibid., II); Sreznevsky, “Ancient biographies of Russian princes of the X - XI centuries.” (ibid., II); Macarius, “More about I. Mnich” (ibid., II); later in “History of the Russian Church,” II, 1868, pp. 141-158); Shevyrev, “History of Russian Literature” (II, 1860); I. I. Khrushchov, “On ancient Russian historical stories and legends.” In the appendices to the “History of the Russian Church.” Macarius republished (according to the 16th century list) “The Life of Vladimir” and “Memory and Praise” and printed, according to the 16th century list: “Message to Izyaslav”. "The Legend of St. Boris and Gleb", according to the oldest list(Sylvestrovsky collection of the XIV century), ed. Sreznevsky, in St. Petersburg, in 1860, together with a similar work by Ave. Nestor. Best edition“The Rules of M. John” belongs to prof. Pavlov (“Russian Historical Library”, VI, St. Petersburg, 1880).