Kirillin V. M.
Peru Epiphanius the Wise, apparently, belongs to a lot. He was the author of epistles to various persons, panegyric texts, a biographer of his prominent contemporaries, and participated in the work on chronicles. And it can be assumed that he played a significant role in the life of Russian society at the end of the 14th - the first two decades of the 15th century. But the life of this remarkable ancient Russian writer is known only from his own writings, in which he left autobiographical information.
Epiphanius made his first steps in the field of spiritual ministry in the second half of the 14th century. in the Rostov Monastery of St. Gregory the Theologian, "called the Shrine near the bishopric." This monastery was known for worship in Greek in parallel with Church Slavonic, as well as for its rich library, which, in addition to Slavic, also contained Greek books: "many books were filled with that in full." So Epiphanius studied the Greek language here and mastered well the biblical, patristic and hagiographic texts. The breadth of Epiphany’s education is well described by V. O. Klyuchevsky: “From the quotes in his writings it is clear ... that he read chronographs, paley, ladder, patericon and other church historical sources, as well as the writings of the Chernorite Khrabr. In the life of Sergius, he cites excerpts from the lives of Alympius and Simeon the Stylites, Theodore Sixtus, Euphemia the Great, Anthony, Theodore Edessky, Savva the Sanctified, Theodosius and Peter the Metropolitan, as edited by Cyprian; finally, the nature of the presentation reveals in Epiphanius extensive erudition in the literature of church eloquence. One must think that Epiphanius also strengthened his bookish knowledge with personal impressions, having visited Constantinople, Mount Athos and the Holy Land. Finally, communication with the future St. Stephen of Perm, who also labored at the Grigorievsky Monastery, played an important role in his education.
Probably, in 1380, Epiphanius found himself in the Trinity Monastery near Moscow as a "disciple" of the ascetic Sergius of Radonezh, already famous in Russia. Here he, being a literate, was engaged in book-writing activity. So, in the collection of manuscripts of the Trinity-Sergius Lavra, the Stihirar written by him has been preserved - GBL, coll. Tr.-Serg. Lavra, No. 22 (1999), containing a number of postscripts with his name. After the death of his spiritual mentor in 1392, Epiphany apparently moved to Moscow to serve Metropolitan Cyprian. Then he began to collect biographical materials about Sergius of Radonezh and devoted, by his own admission, two decades to this before he dared to start compiling his biography. Apparently, his work on compiling the hagiobiography of Stephen of Perm, which he completed shortly after the latter's death (1396), went more quickly. In Moscow, Epiphanius became close friends with Theophan the Greek, often met with him, watched his work and talked with him on various topics. When Khan Yedigei attacked Moscow in 1408, Epiphanius fled to Tver. Here he became friends with Archimandrite of the Spaso-Afanasiev Monastery Cornelius, in schema Cyril, with whom he subsequently corresponded in one of his messages (GPB, Solov. Sobr., "No. 1474/15, XVII-XVIII centuries., L. 130-132 ) spoke very highly of the skill and work of Theophanes the Greek, his mind and education. In this message, by the way, Epiphanius calls himself an "isographer". having occupied, according to the recall of Pachomius Logofet, a high position among the brethren of the monastery: "I was the confessor in the great Lavra to the whole brotherhood." In 1418, he completed work on the Life of Sergius of Radonezh, after which, after some time, he died. Apparently, this happened , until 1422, when the incorrupt relics of St. Sergius were discovered, since nothing is reported about this in the Life created by Epiphanius.
Epiphanius the Wise can be attributed with varying degrees of certainty to several works that have come down to our time. But his most indisputable work is "The Sermon on the Life and Teachings of Our Holy Father Stefan, Bishop of Perm". The time of its creation is considered to be the turn of the 15th century. In other words, it was written shortly after Stephen's death. The work has been preserved both in full and in short form. The oldest list - GPB, coll. Vyazemsky, No. 10 - dates back to 1480. In total, about fifty lists of the XV-XVII centuries are now known. In the XVI century. "The Sermon on Life and Teaching" was included in the Great Menaion of Chetiy Metropolitan Macarius under April 26 (Assumption List: State Historical Museum, Synod, collection, No. 986, fol. 370-410).
"The Life of Stephen of Perm" is an amazing literary work, primarily in relation to the literary skill of its author. Compositionally, it consists of an introduction, a main narrative and a deliberately rhetorical conclusion, although in fact the entire text of the "Life" is permeated with rhetoric, from the first to the last line, it is not by chance that it is called the "Word". This can be explained, in particular, by the special mood of the author. After all, thanks to St. Stephen, the Russian Church, for the first time in its history, acted in the teaching and apostolic role in relation to the people of other languages, thus equaling the Byzantine Church, which, in the person of Sts. Cyril and Methodius played a similar role in relation to the Slavs.
In the preface, Epiphanius traditionally refers to himself as a "thin and unworthy wretched monk." He also notes that he took up the work on the "Life" very willingly, "we are obsessed with desire ... and we strive with love."
The main presentation is divided into 17 chapters with headings ("Prayer", "About the Permstey Church", "Instruction", "About the debate of the sorcerer", etc.). The "Life" begins with a story about the childhood of the future saint. Stefan was born in the north, in the city of Ustyug. His father was a clerk of the local cathedral. Stefan, having good abilities, learned to read and write early and read all the books that he could find in Ustyug. Growing up, he went to Rostov and took the monastic vows there in order to devote himself to reading the books of the rich monastery library. In addition to reading, Stefan loved to talk with every "bookish" husband and "reasonable" elder. In the monastery, Stefan learned Greek and began to read Greek books freely. There he continued to improve his knowledge of the Permian language, which he received in childhood. In this regard, he had a plan "to go to the Perm land and teach me ... The reverend sya heard about the Perm land, as if idolaters are in it, as the action of the devil reigns in it. For in Perm, people always eat deaf idols and I pray to demons, being possessed by a demon, believing in demonism, and in enchantment, and in wonders. For this, Stefan "folded a new Permian letter, and compose unknown alphabets ... and transcribed Russian books into the Permian language, and transcribed, and prescribed." Stefan decided to go to the Perm land in order to prevent its population from perishing in paganism "in the last days, at the end of years, in the remaining times, at the end of the number of the seventh thousand years." At the beginning of Stephen's activity in the Permian land, his preaching had almost no success. He had to experience "embitterment, murmuring, blasphemy, reproach, humiliation, vexation, reproach, and dirty tricks, sometimes forbidden" by the pagans, who, armed with "assholes" and "urases" (sticks and clubs), threatened the preacher with death. Nevertheless, Stefan managed to baptize some Permians. With their help, he built a church "high and good", "red and good". In order to more successfully preach Christianity, Stefan decided to destroy the most revered local idol and burned it along with the idols that were in it. Seeing this, the pagans "with much fury and great anger and a cry, like beasts of a divian, rushing nan, alone with the dracoli, the friends from them praise the axes about one country, which are sharp in their hands, encircling him from everywhere, and in vain with the sharpness of their axes although sesh him, crying out together and absurdly speaking and disorderly voices emitting nan. However, Stefan remained intact and continued his work with even greater energy. He managed to teach Perm reading and writing to some people, from whom he chose readers, psalm-readers and deacons to help him. Then the Permian "sly" sorcerer named Pam spoke out against Stefan. It was a "fierce opposer", "great evil-fighter" and "indomitable adversary" of the Moscow missionary. Pam told his fellow countrymen: “Listen to me, and don’t listen to Stefan, who has just come from Moscow. Can anything good come from Moscow? listen to him, but rather listen to me, who wants good to you: I am your race and the same land with you, and one race and one tribe, and one tribe, and one language. To test the sincerity of Stefan's motives and the strength of his faith, Pam invited him to go through a test of fire and water. Having learned about the upcoming test, a large crowd gathered at the appointed place. They lit a fire, Stefan took Pam by the hand and invited him to go into the fire together. Pam, frightened by the "noise of fire", flatly refused. Then we started the water test. In the river, at some distance, two holes were cut in the ice. Stefan, taking Pam by the hand, suggested that he go down into the water through one hole, walk along the bottom of the river and exit through another hole. Pam refused the test a second time. Then the crowd, seeing the fear of the sorcerer, wanted to kill him as a deceiver. But Stefan persuaded people to confine themselves to one expulsion of Pam from the Permian land. After such success of Stefan, the baptism of the Permians went unhindered. Soon there was a need for a local bishop who would head the new Perm church, "before the metropolitan and Moscow are far away, Tsargrad is far away from Moscow, so distant Perm is far from Moscow." Stefan went to Moscow. By decision of the Metropolitan and the Grand Duke of Moscow, who well understood the significance of Stefan's missionary activity for Moscow, he was ordained a Perm bishop. Speaking about the appointment of Stephen, Epiphanius especially notes his honesty and disinterestedness: “I didn’t know who was, as if he were a bishop, and he didn’t seek dominion, neither spun, nor strove, nor jumped, nor bought himself, nor promised promises; he gave no one but nothing was taken from him from the appointment, and no one took anything - neither a gift, nor a promise, nor a bribe; there was nothing more to give to him, not to acquire an experience for him, but also to hand over your own, much needed, merciful and Christ-loving and hospitable people, seeing for God's sake what is being done. However, the appointment of Stephen as a bishop was far from smooth. He had opponents and envious people in Moscow, who considered the appointment to the Perm land as a bishop as a profitable business. Therefore, before the election of Stefan, other candidates were also put forward: "Oviy remember this, others pull another." Stefan's opponents did not believe in his disinterestedness and called him Snore. In an effort to refute the accusation of Stefan's personal interest in being a Perm bishop, Epiphanius cites examples of his disinterestedness. So, destroying the pagan shrines in the Perm land, Stefan, according to Epiphanius, “sables or martens, or ermines, or foxes, or beavers, or bears, or lynxes, or squirrels - then all, having gathered into one bush, warehouse, and fire I will betray ... to myself, in the acquisition of that excess, I do not accept, but I burned with fire, as if her part is not friendly. Not only that, "the monk rebuked his disciple and the lad, who served him, did not order them to take away anything from the hoax, or gold, or silver, or copper, or iron, or tin, or anything else, and the rest from those who were cursed." However, according to Epiphanius, even if Stephen had taken advantage of this wealth, such an act would have been a natural reward for his feat. Therefore, “in a single day, Permians came to him, and asked him, saying: we pray to you, our good teacher and faithful mentor, tell us that for the sake of ruining yourself a lot of wealth, even if all that is found in our idols is predicted, and you deigned burn with fire, rather than take it to your treasury, into your sacristy for your needs, and serve as a disciple with you according to what was said: for the worker of his bribe is worthy. Ordained as a bishop, Stefan returned to the Perm land as its spiritual head. From that moment on, the actual management of the population of Perm began to be carried out from Moscow.
THE LIFE AND MIRACLES OF Reverend Sergius Igumen of Radonezh,
written by the Monk Epiphanius the Wise,
Hieromonk Pachomius Logothete and Elder Simon Azaryin.
This edition of the Life of St. Sergius of Radonezh (translated into Russian) is based on two Old Russian editions of the Life, created at different times by three authors - Epiphanius the Wise, Pachomius Logothet (Serb) and Simon Azaryin.
Epiphanius the Wise, a well-known scribe of the beginning of the 15th century, a monk of the Trinity-Sergius Lavra and a disciple of St. Sergius, wrote the very first Life of the Monk 26 years after his death - in 1417-1418. For this work, Epiphanius spent twenty years collecting documentary data, eyewitness accounts, and his own notes. An excellent connoisseur of patristic literature, Byzantine and Russian hagiography, a brilliant stylist, Epiphanius focused his writing on the texts of the South Slavic and Old Russian Lives, masterfully applying an exquisite style rich in comparisons and epithets, called “weaving of words”. Life in the edition of Epiphanius the Wise ended with the repose of St. Sergius. In an independent form, this ancient edition of the Life did not reach our time, and scientists reconstructed its original appearance according to later compilation codes. In addition to the Life, Epiphanius also created an Eulogy to Sergius.
The original text of the Life has been preserved in the revision of Pachomius Logothetes (Serb), an Athos monk who lived in the Trinity-Sergius Monastery from 1440 to 1459 and created a new edition of the Life shortly after the canonization of St. Sergius, which took place in 1452. Pachomius changed the style, supplemented the text of Epiphanius with a story about finding the relics of the Monk, as well as a number of posthumous miracles, he also created a service to St. Sergius and a canon with an akathist. Pachomius repeatedly corrected the Life of St. Sergius: according to researchers, there are from two to seven Pachomius editions of the Life.
In the middle of the 17th century, on the basis of the text of the Life revised by Pachomius (the so-called Extended edition), Simon Azaryin created a new edition. The servant of Princess Mstislavskaya, Simon Azaryin, came to the Lavra to recover from an illness, and was healed by Archimandrite Dionysius. After that, Simon remained in the monastery and for six years was the cell-attendant of the Monk Dionysius. From 1630 to 1634, Azaryin was a Builder in the Alatyrsky monastery attached to the Lavra. After returning from Alatyr, in 1634 Simon Azaryin became Treasurer, and twelve years later Kelar of the monastery. In addition to the Life of St. Sergius, Simon wrote the Life of St. Dionysius, finishing it in 1654.
The Life of Sergius of Radonezh, edited by Simon Azaryin, together with the Life of Hegumen Nikon, the Eulogy to Sergius and services to both saints, was printed in Moscow in 1646. The first 53 chapters of the Simonov edition (up to and including the story about the nun Mariamia) are the text of the Life of Epiphanius the Wise in the treatment of Pachomius Logofet (Serb), which Simon divided into chapters and somewhat reworked stylistically. The next 35 chapters belong to Simon Azaryin himself. Preparing the Life for publication, Simon sought to collect the most complete list of information about the miracles of St. Sergius, known from the time of the death of the saint until the middle of the 17th century, but at the Printing Yard, as Azaryin himself writes, the masters were distrustful of his story about new miracles and in their own way arbitrarily printed only 35 chapters on the miracles collected by Simon, omitting the rest. In 1653, on behalf of Tsar Alexei Mikhailovich, Simon Azaryin finalized and supplemented the Life: he returned to the unpublished part of his book, added a number of new stories about the miracles of St. Sergius and provided this second part with an extensive preface, but these additions were not then published.
The first section of this text includes the actual Life of St. Sergius of Radonezh, ending with his repose. The 32 chapters of this section are the edition of the Life made by Pachomius Logothetes. The second section, which begins with a story about finding the relics of Sergius, is dedicated to the posthumous miracles of the Reverend. It includes the edition of the Life of Simon Azaryin, published by him in 1646, and its later part of 1653, containing additions about new miracles and beginning with a preface.
The first 32 chapters of the Life, as well as the Eulogy to St. Sergius, are given in a new translation made at the Orthodox Encyclopedia Central Scientific Center, taking into account the translation of M. F. Antonova and D. M. Bulanin (Monuments of Literature of Ancient Russia XIV - mid-XV century. M ., 1981, pp. 256–429). The translation of chapters 33-53, as well as the remaining 35 chapters, written by Simon Azaryin, was carried out by L.P. Medvedeva according to the 1646 edition. The translation of the later additions of Simon Azaryin in 1653 was made by L.P. Medvedeva according to the manuscript published by S.F. Platonov in the Monuments of Ancient Literature and Art (St. Petersburg, 1888. Vol. 70). The breakdown into chapters of the Pahomiev edition of the Life is made in accordance with the book of Simon Azaryin.
OUR HOLY AND GOD-BEARING FATHER
Abbot Sergius the Wonderworker,
written by Epiphanius the Wise
(according to the 1646 edition)
INTRODUCTION
Glory to God for everything and for all deeds, for the sake of which the great and thrice-holy ever-glorious name is always glorified! Glory to the Most High God, glorified in the Trinity, Who is our hope, light and life, in whom we believe, in whom we have been baptized. By which we live, move and have our being! Glory to Him Who showed us the life of a holy man and a spiritual elder! The Lord knows how to glorify those who praise Him and bless those who bless Him, and He always glorifies His saints who glorify Him with a pure, God-pleasing and virtuous life.
We thank God for His great goodness towards us, as the apostle said: Thanks be to God for His inexpressible gift!". Now we should especially thank God for giving us such a holy elder, I'm talking about Mr. Rev. Sergius, in our Russian land and in our northern country, in our days, in recent times and years. His coffin is us and before us, and coming to him in faith, we always receive great comfort for our souls and great benefit; truly this is a great gift given to us from God.
I am surprised that so many years have passed, and the Life of Sergius has not been written. I am bitterly saddened by the fact that twenty-six years have passed since the death of this holy elder, wonderful and perfect, and no one dared to write about him - neither people close to him, nor distant, nor great, nor simple: the great did not want to write about him. write, but the simple did not dare. A year or two after the death of the elder, I, cursed and impudent, dared to start this business. Sighing to God and asking for the prayers of the elder, I began to describe in detail and little by little the life of the elder, saying to myself: "I do not exalt myself before anyone, but I write for myself, in reserve, for memory and for good." For twenty years, I have compiled scrolls in which, for the sake of memory, some information about the life of an old man was recorded; some of the entries were in scrolls, some in notebooks, but not in order - the beginning at the end, and the end at the beginning.
So I waited at that time and in those years, wishing that someone more significant and more intelligent than me would write about Sergius, and I would go to bow to him, so that he would teach me and enlighten me. But, after asking, I heard and found out for sure that no one anywhere was going to write about the elder; and when I remembered or heard about this, I was perplexed and thought: why did the quiet, wonderful and virtuous life of the Reverend remain undescribed for such a long time? For several years I remained, as it were, in idleness and in reflection, perplexed, grieving in sorrow, marveling at the mind, conquered by desire. Finally, I was seized by an irresistible desire to at least somehow begin to write, albeit a little out of a lot, about the life of the Reverend Elder.
I found the elders, wise in their answers, prudent and reasonable, and asked them about Sergius in order to resolve my doubts about whether I should write about him. The elders answered me: “How bad and inappropriate it is to ask about the life of the wicked, just as it is not appropriate to forget the life of holy men, not to describe it, to silence it and leave it in oblivion. If the Life of a saint is written, then this will be of great benefit.” and consolation for both writers, and narrators, and listeners, but if the Life of the holy elder is not written, and those who knew and remembered him die, then is it necessary to leave such a useful thing in oblivion and, like the abyss, be consigned to silence. how did those who did not know him know what he was like or where he came from, how he was born, how he grew up, how he cut his hair, how he labored with restraint, how he lived, and what was the end of his life? someone will follow his example and benefit from it. Great Basil1 writes: "Be an imitator of those who live righteously and imprint their life and deeds in your heart." You see, he commands the Lives of the saints to be written not only on parchment, but and in your heart for the sake of it, and not to hide and not hide, because you should keep the secret of the king, and preaching the works of God is a good and useful deed.
The first author of the work "The Life of Sergius of Radonezh", a summary of which is presented here, is Epiphanius the Wise. He took up this work the next year after the death of the monk, that is, in 1393 according to the new style. Unfortunately, the death of Epiphanius prevented him from completing the work on the life, and the official original, signed by Epiphanius, did not reach us, only lists survived. It is difficult for an unprepared modern reader to perceive a text written in the 14th century, therefore today they most often read not it, but a modern revision, the author of which is “The Life of Sergius of Radonezh”.
Life features
When you start reading the life of a saint, you need to have an idea about the features of the genre and understand that this is not a hundred percent reliable story, but not an absolute fiction either. In the course of the presentation of the work “The Life of Sergius of Radonezh”, a brief summary of which will follow, I will note some features of the life as a genre.
Childhood and youth
The future ascetic was born in the family of the princely servant Cyril and his wife, Maria, the child was given the name Bartholomew in the world. As Epiphanius writes, little Bartholomew from infancy showed strict piety. (By the way, this is a canonical moment for the lives - emphasizing that the future saint differed from others in his behavior even in childhood.) Bartholomew was given a hard time teaching, even despite his zeal, but once he met an old man in the forest, took him to his home, where they prayed together. The elder gave Bartholomew a prosphora and a Psalter opened at one of the most difficult moments. Having eaten the prosvirka, the young man began to read aloud without hesitation, although he could not do this before. After the death of his parents, Bartholomew goes to a secluded life with his brother Stefan. The invited hegumen Mitrofan tonsures him into monasticism with the name Sergius.
Young ascetic
“The Life of Sergius of Radonezh”, a brief summary of which does not make it possible to properly describe the ascetic life of St. Sergius, reports that at about 20 years old he retired to desert places, where he labored, prayed, exhausted himself with deeds and fasted for a long time. Demons and the devil himself tried to seduce and frighten the saint, but he did not succumb. (By the way, references to satanic intrigues and temptations in the life are practically obligatory.) Beasts began to come to Sergius, including a memorable bear.
The monastery around the cell of Sergius
Having heard about the miraculous ascetic, people came to him with their sorrows and worries, seeking consolation. Gradually, a monastery began to gather around a secluded cell in the forest. Sergius refused to accept the rank of abbot, but insisted on a very strict charter of the monastery. One day the monastery ran out of bread. There was nowhere to take food, the monks began to grumble and starve. Sergius kept praying and instructing his companions about patience. Suddenly, unknown merchants came to their monastery, unloaded a lot of food and disappeared in an unknown direction. Soon, through the prayer of Sergius, a source of pure, healing water for the sick began to spring up near the monastery.
miracle worker
Many stories about the miracles of St. Sergius. You can read about them in the original, in our version - “The Life of Sergius of Radonezh: a summary” - it should be said that the saint always hid his good deeds and was very upset, showing true Christian humility when they tried to reward or thank him. Nevertheless, the saint's fame grew more and more. It is well known that it was St. Sergius of Radonezh who blessed Dmitry Donskoy on the Holy, devoted almost all his time to hard work and prayer, spent the rest in soul-saving conversations with everyone.
righteous demise
The humble holy ascetic knew about his death six months in advance (which is also a canonical element of life). He died in 1393, at the end of September, and was buried in the right vestibule of the monastery church. For many centuries of existence and prosperity, through the prayers of its monastery, it has turned into one of the largest and most significant laurels in the world - the Holy Trinity
You have read the article “The Life of Sergius of Radonezh: a summary”, but, without a doubt, the work of Epiphanius is worth reading in its entirety.
The growing interest in the biographies of prominent people manifested itself primarily in the lives of the saints. For this purpose, the “weaving of words” style served, which reached its greatest maturity in the writings of Epiphanius the Wise. On the example of the lives of Stephen of Perm and Sergius of Radonezh, it is best to show the features of this style. But before that, it is worth setting out the biography of this outstanding writer.
Together with Stefan of Perm, he studied at the Rostov monastery of Gregory the Theologian, which was famous for its library. Epiphanius writes that he often “spirited” with Stefan about the understanding of divine texts and sometimes he was “annoyed” by the Reader on ancient Russian literature of the XI-XVII centuries. M., 1952. P.195. Probably, then he learned the Greek language. He also traveled a lot: he was in the Holy Land, on Athos and in Constantinople. Epiphanius was a student of Sergius of Radonezh, it can definitely be said that in 1380 he was in the Trinity-Sergius Lavra Likhachev D.S. Dictionary of scribes and bookishness of Ancient Russia. L., 1987. Issue 2: second half of the 14th - 16th centuries, pp. 211-212. Later, Epiphanius moves to Moscow, where he meets Theophanes the Greek. After 1396 he wrote the life of Stephen of Perm. During the invasion of Edigey, Epiphanius fled with his books to Tver, where he was sheltered by Archimandrite Kirill of the Spaso-Afanasiev Monastery. In the Gospel brought by Epiphanius, there were miniatures depicting the Church of St. Sophia in Constantinople, which Cyril liked very much. Later, in 1415, Epiphanius will write him a letter in which he will tell about his acquaintance with Theophan the Greek, the author of these drawings, which Epiphanius copied. Epiphanius praises Theophan's mind and skill, names the cities in which he worked (unique information!). In the letter, Epiphanius also calls himself an "isographer", i.e. artist. At this time, Epiphany returned to the Trinity Monastery, where in 1418 he completed the life of Sergius of Radonezh. Epiphany died no later than 1422 Likhachev D.S. Dictionary of scribes and bookishness of Ancient Russia. P.217..
“The life of our reverend and God-bearing father, Abbot Sergius the Wonderworker, was written by the most wise Epiphanius” did not reach us in its original form, because in the middle of the 15th century it was revised by the official hagiographer Pachomius Logothetes. The description of the life of the saint was reduced so that the life became suitable for worship, but the praise of Sergius intensified. In order to give life a ceremonial form, Pakhomiy removed undesirable political motives, as well as stories “about the thinness of the port of the Sergievs” and how he carpenter Klibanov A.I. Spiritual culture of medieval Russia. M., 1994.S.59..
Epiphany did not get his nickname in vain - he was the smartest man of his time. In the text, he repeatedly quoted and paraphrased quotations from the Bible. In some cases, a montage was created from them, as in the prayer of Sergius after his tonsure: it is composed of fragments of psalms. Epiphanius also knew Byzantine hagiography; in the text he cited an extract from the life of Metropolitan Peter. Monuments of literature of Ancient Russia XIV - ser. 15th century M., 1981. Comment. Bulanina D.M. to the life of Sergius of Radonezh.
Klibanov A.I. Spiritual culture of medieval Russia. P.59..
Composition of the life of a slender Likhachev D.S. Dictionary of scribes and bookishness of Ancient Russia. P.331.i consists of 30 chapters. In the introduction, the author praises God. After that, he complains that “how many years have passed, but the life of Sergius has not been written” Monuments of Literature of Ancient Russia XIV - ser. 15th century M., 1981.. He had to do it himself, “unworthy”. The author understands all the responsibility that falls on him: “Looking at the many works of the elder and his great deeds, I was, as it were, mute and idle, being at a loss with horror, not finding the necessary words, worthy of his deeds. How can I, poor one, at the present time write the whole life of Sergius in order, and tell about his many deeds and his countless labors? There. At the beginning of the life there is a story about an amazing miracle, when a boy, being in the womb of his mother, shouted three times when she stood in the temple during the liturgy. In the life there are heaps of synonyms typical for “weaving words”: “Mary, his mother, from that day ... remained safely until childbirth and carried the baby in the womb as some kind of priceless treasure, and like a precious stone, and like a wonderful pearl, and like a vessel the chosen one” Monuments of literature of Ancient Russia XIV - ser. 15th century M., 1981 .. In the next chapter - a story about how the lad Bartholomew (the worldly name of Sergius) mastered the letter.
In the chapter “On the Resettlement of the Saint’s Parents,” the author describes the excesses of Muscovites in Rostov, which forced Sergius’ family to move to Radonezh. Probably, Epiphany was not a Muscovite and did not sympathize with the strengthening of the power of Moscow.
And here is an example of interest in the inner world of a person: “how clearly to write about the solitude of a saint, and daring, and groaning, and about the constant prayers that he always turned to God; who will describe his warm tears, spiritual weeping, sighs of the heart, all-night vigils, fervent singing, unceasing prayers, standing without rest, diligent reading, frequent kneeling, hunger, thirst, lying on the ground, spiritual poverty, poverty in everything ”Ibid..
In the life there is a story “about a certain villager” who came to bow to the saint, but when he saw him doing dirty work, he did not believe that it was Abbot Sergius himself. The image of the saint in his life is close to the common people: Sergius is represented as a farmer, and a woodcutter, and a carpenter, and a flour grinder, and a seamstress, and a shoemaker, and a baker, and a cook. After the description of the death of the saint, there follows the "Word of Praise" and a prayer to the saint.
In the life, there is a play with single-root words, which gives the presentation great significance, makes the reader look for the secret meaning behind individual sayings: “Simplicity without variegation”, “sadness and pity sing me” Likhachev D.S. Studies in ancient Russian literature. P.32.
The life of Stephen of Perm was written by Epiphanius, probably immediately after the death of his friend - after 1395. He writes that he diligently collected information about Stefan everywhere and compiled his own memoirs. He writes that he took up this work “obsessed with desire and driven by love” Likhachev D.S. Dictionary of scribes and bookishness of Ancient Russia. P.212.. The life has come down to us in manuscripts and in full form (about 20 lists of the XV-XVII centuries are known). It is notable for "the absence of any miracles in its content." Prokhorov G. M. Epiphany the Wise // Dictionary of scribes and bookishness of Ancient Russia Composition of life: introduction, 17 chapters, each of which has a title, and a conclusion. The latter consists of “Lament of the Perm people”, “Lament of the Perm Church”, “Prayer for the Church” and “Lament and Praise of the Monk Who Cheats”. The idea of the composition of the life belongs entirely to Epiphanius and has no analogues in either Greek or Slavic hagiography Likhachev D.S. Dictionary of scribes and bookishness of Ancient Russia. P.213..
It is in this life that the term “weaving of words” is found. This is how Epiphanius calls his own style: “Yes, and az, sinful and unreasonable, following the words of your praises, weaving the word and the fruitful word, and honoring the mind with the word, and collecting praise from the words, and acquiring, and weaving.
Stefan of Perm was born in Veliky Ustyug and from childhood he was distinguished by piety. Having become a monk, he was inflamed with the desire to become a preacher in the Perm land, “obsessed with hunger, not with bread, but without hearing the Word of God.” After he learned the Greek language in the monastery, and also knowing the Permian language, he compiled the Permian alphabet of 24 letters. After many difficult years, having miraculously escaped death, he managed to lead the pagans to Christianity, build several churches, translate liturgical texts into the Permian language, and teach many Permians to read and write. The result of this was the emergence of a new Perm diocese.
As elsewhere in the lives, the author does not focus on the little things if they do not serve to glorify the saint. But where it is necessary to show the materiality of the subject, he does it excellently. Exposing the idolatry of the Permians, Stefan speaks of their idols: “They have ears and do not hear, they have eyes and do not see, they have nostrils and do not smell, they have hands and do not touch, they have legs and will not walk, and they do not walk, and they do not listen” Likhachev D.S. Studies in ancient Russian literature. L., 1986. p.34, etc.
Epiphanius skillfully uses the “weaving of words” with his characteristic chains of various epithets, comparisons, an abundance of rhetorical figures, sometimes combining all this with a simple, almost colloquial language. There are a lot of neologisms in his lives (“evil-wise man”, “many lamentations”), internal monologues, the text is quite rhythmic.
Epiphanius the Wise and his creations
One of the best writers of Medieval Russia, Epiphanius the Wise, was also a student of St. Sergius of Radonezh (See also:). It was he who compiled the main source of our information about Sergius of Radonezh - the original Life of the great Radonezh ascetic, which is included in the "number of peaks of Russian hagiography" ( Prokhorov 1988. S. 216).
Some researchers of ancient Russian literature believe that Epiphanius wrote four surviving manuscripts, which are now in the Russian State Library, in the collection of the Trinity-Sergius Lavra. Not all researchers agree with this assumption. Not everyone recognizes the creation of a number of works by Epiphanius, for example, such as the Teaching against the Strigolnikov, the Word on the Life and Repose of Grand Duke Dmitry Ivanovich, Tsar of Russia, as well as the participation of this student Sergius in compiling chronicles. However, there is no doubt that Epiphanius wrote the Epistle to his friend Cyril, the Life of St. Stephen of Perm, the original Life of St. Sergius of Radonezh, and a eulogy to him.
Information about Epiphanius the Wise is drawn mainly from his own writings. Judging by the Life of Stephen of Perm compiled by him, Epiphanius studied at the Rostov monastery of Gregory the Theologian, the so-called "Brotherly Gate", famous for its library, was well educated, spoke Greek. In the title of his Commendation to Sergius of Radonezh, he is called his student. Some information about the writer is contained in Lives of Sergius of Radonezh, which was created based on the materials of Epiphanius by the writer-monk Pachomius Serb (Logofet) who came to Russia from Athos. At the same time, the Serbian hagiographer said that the author of the initial notes about the founder of the Trinity had been a cell-attendant of the Radonezh saint for many years. In the 90s. Epiphany left the monastery and moved to Moscow, but around 1415 he returned to Trinity. He died no later than 1422.
Life of St. Stephen of Perm, created by Epiphanius the Wise
Stephen of Perm was dedicated to the first of the well-known works of Epiphanius - the Life of the saint, which has the title "Word about the life and teachings of our holy father Stephen, the former bishop of Perm." With St. Stephen, the enlightener of the Zyryans (modern Komi), the creator of their so-called "Perm" alphabet, the translator of liturgical books into the Zyryan language, Epiphanius was personally acquainted: at the same time, both were monks of the Rostov "Brotherly Gate"; while they argued a lot about books. In all likelihood, Stefan also communicated with St. Sergius of Radonezh. In the Life of the founder of the Trinity, there is a story about how Stefan, driving 10 versts from the Sergius Monastery and not being able to visit the great old man, bowed towards the Trinity, and he, having risen from the meal, bowed back to him. The custom in the Trinity during the meal is connected with this plot to get up and say a prayer in remembrance of that greeting.
The composition of the Sermon about the Bishop of Perm is original. There are no Miracles in the Word, but at the same time it is not a biography in the modern sense of the term. Epiphanius, as if by the way, speaks of Stephen's acquaintance with Grand Duke Vasily Dmitrievich and Metropolitan Cyprian, but at the same time he does not focus the reader's attention on this and does not indicate under what circumstances the saint met them. The author pays an important place to Stefan's education, a description of his intellectual qualities, talks about Stefan's work on the creation of the Perm alphabet and the Perm Church, as well as his translations of books into the Zyryan language. In addition to information about the saint himself and contemporary historical events, in this work, created in the style, as Epiphanius himself defined, “word weaving”, various digressions occupy a significant place: about the month of March, about alphabets, about the development of the Greek alphabet. Using the technique of homeoteleuton (consonance of endings) and homeoptotone (equivalent), while rhythmizing the text, Epiphanius creates almost poetic passages saturated with metaphors, epithets, and comparisons. The final part of the Word is woven from different stylistic layers: folklore, annalistic and commendable. The word about Stephen of Perm is a unique work created by the hand of the great master.
In the OR of the National Library of Russia, in the collection of P. P. Vyazemsky, one of oldest lists of the Life of Stefan of Perm(80s of the fifteenth century), the most serviceable and complete (code: Vyazemsky, Q. 10). On l. 194 vol. (last line) -195 (three lines from the top) (according to modern foliation) the scribe left a partially encrypted note in which he indicated his name in cryptography: the upper field shows a partial transcript of the entry in the handwriting of late XX - early XX).
Epiphanius the Wise to his friend Cyril
Another work of Epiphanius the Wise is the Epistle to his friend Cyril in Tver (the title: “Written out from the message of Hieromonk Epiphanius, who wrote to a certain friend of his Cyril”), created in 1415. Tver Spaso-Afanasievsky Monastery. In it, Epiphanius talks about four miniatures depicting the St. Sophia Cathedral in Constantinople, placed in the Gospel that belonged to him. Cyril saw these images from him at a time when the writer, fleeing from Moscow from the invasion of the Horde Emir Edigey in December 1408, settled in Tver. In a response letter, Epiphanius said that those drawings of the cathedral were copied by him from the works of the famous artist Theophanes the Greek, with whom he was personally acquainted. The message is of great value, especially for art historians. Only from it it is known that Theophanes the Greek painted more than 40 stone churches and several secular buildings in Constantinople, Chalcedon, Galata, Cafe, Veliky Novgorod, Nizhny Novgorod, Moscow, as well as the “stone wall” (probably the treasury) at Prince Vladimir Andreevich and the tower at the Grand Duke Vasily Dmitrievich. In the Epistle, Epiphanius spoke about his observations on the creative manner of Theophan, who, covering the walls of buildings with frescoes, constantly walked, talking, and never looked at the samples. At the same time, Epiphanius is ironic over those icon painters who thoughtlessly followed only known examples of church painting and did not create anything original.
In the OR of the National Library of Russia, in one of the collections of the collection of the Solovetsky Monastery, there is a list Epiphany's letters to his friend Cyril. When and how it got into the library of this monastery is still unknown. Despite the fact that the manuscript is rather late (at the turn of the 17th-18th centuries), it is unique, since today the text of the Epistle in it is the only copy of this work (cipher: Solov. 15/1474, fol. 130).
Word of praise to St. Sergius of Radonezh, compiled by Epiphanius the Wise
According to the majority of scholars, Epiphanius composed a praise to St. Sergius under the title “The word is praiseworthy to the Monk Abbot Sergius, the new miracle worker, who in his last birth in Russia resplendent and received much healing with the gift of God.” Since the Word speaks of the incorruptibility of the relics of St. Sergius, some researchers believe that it was written after the acquisition and transfer of the relics of the saint to the shrine, that is, after July 5, 1422 ( Kuchkin. S. 417). Others believe that the Word was created on September 25, 1412 in connection with the consecration of the restored Trinity Church ( Kloss. S. 148). It follows from the Word that the author traveled a lot and visited Constantinople, Mount Athos and Jerusalem. Stylistically, the Laudatory is homogeneous with other works by Epiphanius.
In the OR of the National Library of Russia, in the collection from the Library of the Sophia Novgorod Cathedral, a list is stored eulogy created in the 90s. XV century (code: Sof. 1384, l. 250-262, 1490). The Word was also included in the Sophian list of the Great Menaion of the Four (cipher: Soph. 1317, fol. 388v.).
Troparion to St. Sergius of Radonezh, compiled by Epiphanius the Wise
It is generally accepted that Pachomius Serb also compiled the Service to the founder of the Trinity. However, not so long ago, mediaeval musicologists in the manuscript of the Kirillo-Belozersky scribe Kon. XV century Euphrosyne discovered texts two troparia St. Sergius, where the names of their compilers are indicated ( Seregina. S. 210). On l. 196 of the collection is written in cinnabar in handwriting: on the right margin near the text of the first troparion "Epifanievo", and below, under the text of another - "Pachomius Serbina". This observation suggested that Epiphanius planned to compose the Service to his teacher. It is possible that at the basis of the Pachomian Service to the Trinity saint, as well as his Life, Epiphany's preparations also lie (code:
Kir.-Bel. 6/1083, l. 196).
Initial Life of St. Sergius of Radonezh,
created by Epiphanius the Wise
The fact that the original Life of St. Sergius of Radonezh was written by Epiphanius the Wise, we know from the Life compiled by the Athonite monk writer Pachomius Serb (Logofet). Athos significantly revised the text of Epiphanius and created several editions of the work dedicated to the Trinity ascetic. For a long time it was believed that the Epiphanius Life of St. Sergius has come down to our time only in the form of inlays in the work of Pachomius. However, more recently it has been discovered text of the Life, which most closely reflects the work created by Epiphanius ( Kloss. S. 155). This is a list of early XVI century, stored in the OR RNB (code: OLDP. F. 185).
The Epiphanius text is part of the so-called Extended Edition of the Life of St. Sergius, starting with the preface and ending with the chapter “On the Wickedness of the Port of the Sergius and on a Certain Peasant”; the following account of events belongs to Pachomius Logothetes. The text of Epiphanius was determined on the basis of a textual comparison of all lists of the Life, especially on the basis of an analysis of inserts made in the margins of the manuscripts. A comparison of this edition with the Life of Stefan of Perm, compiled by Epiphanius, also testifies to the stylistic homogeneity of these texts. In both cases, the same phraseology, vocabulary, quotations, themes, images, references to the same authorities are used; also similar is the opposition of Stefan and Sergius to the "solicitors" who achieve high positions with the help of "promises".
At the same time, in the Life of Sergius, in contrast to the Life of Stefan, there are almost no digressions that are not directly related to the plot, and rhythmic passages with homeoteleutones and synonymous amplifications are quite rare. In general, the style of the Life of Sergius in this edition coincides with the style of other works by Epiphanius.
The opinion that the Life of St. Sergius in the manuscript of the OLDP. F.185 most closely reflects the text of Epiphanius the Wise, accepted by most researchers of ancient Russian writing.
Reworkings of the XV-XVIII centuries. compiled by Epiphanius the Wise of the Life of St. Sergius of Radonezh
The Athos writer-monk Pachomius Serb (Logofet) who came to Russia more than once “revised” the Life of St. Sergius of Radonezh. According to various researchers, there are from two (V. O. Klyuchevsky) to seven (V. Yablonsky) editions of this monument. As a result of the revision of Pachomius, the Life of Sergius was replenished with the posthumous miracles of the Trinity saint, it is significantly reduced in comparison with the Life of Epiphanius and is completely devoid of the lyricism inherent in the work of Sergius' disciple. Pachomius Serb gave the Life of Sergius a formal form, strengthened the element of praise to the saint, and removed unwanted anti-Moscow political hints in order to make the Life suitable for liturgical needs. One of the early editions of Pachomius was found in the OR of the National Library of Russia (code: Sof. 1248).
Edition of the Life of St. Sergius with Miracles, 1449
The revisions of the Life of St. Sergius are not limited to the editions of Pachomius Serb. In subsequent times, the text of the Life was also subjected to "revision", additions were made, especially in that part of the work that concerned the Miracles of the Trinity ascetic. Already in the second half of the fifteenth century. an edition with the texts of the Miracles of 1449 appeared (according to the classification of B. M. Kloss, this is the Fourth Pahomiev edition, supplemented by the Third edition: Kloss. pp. 205-206). Miracles of 1449 took place in the Trinity-Sergius Monastery under Abbot Martinian Belozersky .
It was under him in 1448-1449. the all-Russian canonization of St. Sergius was carried out (until that time, the founder of the Trinity was revered as a locally revered saint). Probably, the texts of the Miracles of 1449 were written down, if not by Martinian Belozersky himself, then, of course, from his words. 
Reverend Martinian Belozersky- a disciple of the monk, the interlocutor of St. Sergius. Prior to becoming abbot of the Trinity, Martinian was the rector of the Ferapont Belozersky Monastery, founded by St. Ferapont Belozersky, who came along with St. Cyril of Belozersky from the Moscow Simonov Monastery. How the Ferapontov Monastery and its environs looked in the 19th century can be imagined from drawings from album by I. F. Tyumenev "Across Russia" kept in the OR of the National Library of Russia (code: f. 796. Tyumenev, item 271, sheets 69, 73, 84)
In 1447, the Monk Martinian supported the Moscow Prince Vasily the Dark in his struggle for the Grand Duke's throne, freeing him from the kiss of the cross (in other words, from the oath) to another pretender to the Moscow Grand Duchy, Dmitry Shemyaka. Having defeated his opponent, Vasily the Dark invited Martinian to the Trinity as abbot. It is possible, however, that the Miracles of 1449 were recorded from the words of Martinian and by Pachomius Serb himself. 
This could have happened at a time when the famous writer in the early 60s of the fifteenth century. came to the Kirillo-Belozersky monastery to collect material about its founder. There, as Pachomius himself told about it in the Life of St. Cyril, he met with Martinian.
In the OR of the National Library of Russia, in the collection of the Library of the St. Sophia Cathedral of Novgorod, there is a manuscript of con. XV century, which includes a rather early list of the Life of St. Sergius of Radonezh with Miracles of 1449. Lists with Miracles of this time are extremely rare among collections containing the Life of the founder of the Trinity. Despite the fact that the manuscript is modestly decorated, its handwriting is quite refined and clear (code: Sof. 1389, fol. 281 (according to the upper folio).
Life of St. Sergius in the XVI century.
In the XVI century. the text of the Life of St. Sergius of Radonezh is included in a number of chronicles and large book collections. In the middle of the XVI century. already in the Sophia set of the Great Menaia of the Honorables of Metropolitan Macarius on September 25, two editions of the Life compiled by Pachomius Serb (Prologue and Lengthy) are included, together with the Praise of Epiphanius the Wise. 
The St. Sophia set of the Great Menaia of the Four entered the OR of the National Library of Russia as part of the collection of the Library of the St. Sophia Novgorod Cathedral.
The texts dedicated to St. Sergius are in the September volume (cipher: Soph. 1317): The lengthy edition begins on fol. 373 rev. , and Prolozhnaya - on l. 372 rev.
Life of St. Sergius in the 17th century.
In the 17th century Herman Tulupov, Simon Azaryin, and Dimitri Rostovsky worked on the life of St. Sergius.
Saint Demetrius(in the world Daniil Savvich Tuptalo) (1651-1709), Metropolitan of Rostov and Yaroslavl, who took tonsure in the Kiev Kirillov Monastery, for almost twenty years he compiled the "Book of the Lives of the Saints" (Fourth Menaion), included in it his own edition of the Life of St. Sergius, which is based on the text from the Great Menaion of the Fourth. "The Book of the Lives of the Saints" by Dimitry of Rostov was originally focused on the printed edition. Very few handwritten materials have survived. Only two handwritten books of the Fourth Menaia by Demetrius of Rostov are known, probably made during the life of the saint. One of these books Chetya Menaion for December, is located in the OR RNB. The exhibition features a sample letter from Dimitri's assistant who prepared this list. The manuscript is written in cursive letter in con. XVII century (Code: OSRK. F.I.651).
Life of St. Sergius in the 18th century.
In the eighteenth century Empress of All Russia Catherine II turned to the Life of St. Sergius of Radonezh and in 1793 wrote her own text dedicated to the founder of the Trinity. However, it is not a new edition of the Life compiled by the Empress, but only extracts about Sergius of Radonezh from the Nikon Chronicle. Similar historical selections for Catherine II were made by professors of Moscow University X. A. Chebotarev and A. A. Barsov ( Droblenkov. Life of Sergius. c.333).
In the OR RNB, in the meeting Peter Petrovich Pekarsky(1827-1872), academician, well-known researcher of Russian literature and history of the 18th century, a handwritten notebook with a text compiled by Catherine II is kept. It is a copy made by the hand of P.P. Pekarsky directly from the autograph of the Empress: “Extracts from the Life of St. Sergius of Radonezh” (cipher: f. 568 Pekarsky, item 466).
Icon "Cathedral of Radonezh Saints"
Il. 1. Miniature "St. Sergius of Radonezh". Rev. service Sergius of Radonezh. Collection of services to the saints. XVII century
Code: OSRK, Q.I.85, l. 425 rpm
Types of the Trinity-Sergius Lavra. Drawings from the album of I. F. Tyumenev
"In Russia". Watercolor. Deut. floor. nineteenth century
Il. 2. l. 30 Belfry from behind the garden
Code: f. 796. Tyumenev, unit ridge 275
Il. 3. l. 25. View from the refectory gallery
Types of the Trinity-Sergius Lavra. Drawings from the album of I. F. Tyumenev "Across Russia". Watercolor. Deut. floor. nineteenth century
Code: f. 796. Tyumenev, unit ridge 275
Il. 4. l. 27. North side. Walls
Types of the Trinity-Sergius Lavra. Drawings from the album of I. F. Tyumenev "Across Russia". Watercolor. Deut. floor. nineteenth century
Code: f. 796. Tyumenev, unit ridge 275
Il. 5. l. 23. View of the Trinity-Sergius Lavra from afar, from the Moscow road
Types of the Trinity-Sergius Lavra. Drawings from the album of I. F. Tyumenev "Across Russia". Watercolor. Deut. floor. nineteenth century
Code: f. 796. Tyumenev, unit ridge 275
Il. 6. l. 26. Walls: East side
Il. 7. Miniature "The Savior in the Force". "Pereyaslav Gospel". Con. XIV-XV centuries Pereyaslavl-Zalessky. Scribe Deacon Zinoviishko.
Il. 8. Screensaver. "Pereyaslav Gospel". Con. XIV-XV centuries Pereyaslavl-Zalessky. Scribe Deacon Zinoviishko.
Code: OSRK, F.p.I. 21 (from the collection of F. A. Tolstoy), l. 7 vol.
Il. 9. Screensaver. "Pereyaslav Gospel". Con. XIV-XV centuries Pereyaslavl-Zalessky. Scribe Deacon Zinoviishko.
Code: OSRK, F.p.I. 21 (from the collection of F. A. Tolstoy), l. 79
Il. 10. Screensaver. "Pereyaslav Gospel". Con. XIV-XV centuries Pereyaslavl-Zalessky. Scribe Deacon Zinoviishko.
Code: OSRK, F.p.I. 21 (from the collection of F. A. Tolstoy), l. 26
Il. 12. Screen saver and the beginning of the manuscript.
Ladder of John of Sinai. 1422
Golutvinsky Epiphany Monastery (Kolomna).
Code: Weather. 73, l. one
Il. 13. Postscript of the scribe. Ladder of John of Sinai. 1422 Golutvinsky Epiphany Monastery (Kolomna).
Code: Weather. 73, l. 297
Il. 14. Miniature "Evangelist Matthew". Four Gospels. 1610
Contribution to the Pavlo-Obnorsky Monastery.
Code: Weather. 163, l. 6 vol.
Il. 15. Record of the attachment of the manuscript to the Pavlo-Obnorsky Monastery. Four Gospels. 1610
Code: Weather. 163, l. 239 vol.
Il. 16. Miniature "Reverend Abraham of Galicia". Service and Life of the Monk Abraham of Galicia (Gorodetsky or Chukhlomsky). XVIII century
Code: AN Lavra, A-69, l. 2
Il. 17. Miniature depicting a plot from the Life of St. Abraham Galitsky. Service and Life of the Monk Abraham of Galicia (Gorodetsky or Chukhlomsky). XVIII century
Code: AN Lavra, A-69, l. 2 vol.
Il. 19. Prayers, and a record of the contribution of the manuscript. Jerusalem Rule. 1412
Code: OSRK. F.p.I.25, fol. 1 vol.
Il. 20. Savva Zvenigorodsky saving Tsar Alexei Mikhailovich during a bear hunt. Illustration by N. S. Samokish for L. A. May's poem "The Redeemer". 1896-1911
Il. 21. Eugene Rose (Eugene) de Beauharnais (1781 1824) - stepson of Napoleon Bonaparte, Viceroy of Italy. Engraved portrait. Department of prints of the National Library of Russia
Il. 22. Portrait of a Duchess
Darya Evgenievna Leuchtenberg.
Hood. F. Flaming. France. 1896
Canvas, oil. State Hermitage
Il. 23. Portrait of Albrecht Adam. Voyage pittoresque et militaire Willenberg en Prusse jusqu' à Moscou fait en 1812 pris sur le terrain meme, et lithographié par Albrecht Adam. Verlag Hermann und Barth. Munich. 1827
(“A picturesque picture of a military campaign from Willenberg in Prussia to Moscow in 1812” (1827 - 1833)
Il. 24. A. Adam. Monastery in Zvenigorod. Main apartment September 13, 1812" ("Abbaye de Zwenigherod. Quartier General le 13 Septembre"). Oil painting from "Russian Album" by A. Adam. State Hermitage, inv. No. 25996
Il. 25. A. Adam. Monastery in Zvenigorod. September 10, 1812" ("Vue de ľabbaye de Zwenigherod le 10 Septembre"). Lithograph from the album Voyage pittoresque et militaire Willenberg en Prusse jusqu' à Moscou fait en 1812 pris sur le terrain meme, et lithographié par Albrecht Adam. Verlag Hermann und Barth. Munich. 1827 ("Picturesque picture of the military campaign from Willenberg in Prussia to Moscow in 1812" (1827 - 1833). Rossika Department, National Library of Russia
Napoleon's signature.
Il. 26, 27. Letter from Emperor Napoleon Bonaparte addressed to Viceroy of Italy E. Beauharnais. Fontainebleau. September 14, 1807
Napoleon's signature.
Code: f. No. 991. General coll. foreign autographs, op. 3, no no.
Napoleon's signature.
Il. 28, 29. Letter from Emperor Napoleon Bonaparte addressed to Viceroy of Italy E. Beauharnais. Fontainebleau. September 30, 1807
Napoleon's signature.
Code: f. No. 991 (General collection of foreign autographs), op. 1, no. 923
Il. 31. Memorial entry. Canon. Con. XIV-beginning XV century and early XV century Simonov Monastery.
Code: OSRK. O.p.I.6 (from the collection of F. Tolstoy), fol. 84
Il. 32. Life of St. Stephen of Perm, compiled by Epiphanius the Wise ("Word on the life and teachings of our holy father Stephen, the former bishop of Perm") Collection. Beginning XV century
Code: Elm. Q. 10, fol. 129
Il. 33. Record of the scribe's Life of St. Stephen of Perm, compiled by Epiphanius the Wise Collection. Beginning XV century
Code: Elm. Q. 10, fol. 194 vol. (last line) 195 (three lines above in scribe's handwriting)
Il. 34. Message from Epiphanius the Wise to his friend Cyril in Tver.
Collection. XVII-XVIII centuries.
Code: Solov. 15/1474, fol. 130
Il. 35. A eulogy from St. Sergius of Radonezh, compiled by Epiphanius the Wise. Collection. 90s XV century
Code: Soph. 1384, l. 250
Il. 37. Life of St. Sergius of Radonezh (the closest text, compiled by Epiphanius the Wise). List of early XVI century
Code: OLDP. F. 185, fol. 489 rev. 490
Il. 39. Ferapontov-Belozersky Monastery. Drawing from the album of I. F. Tyumenev "Across Russia". Hood. I. F. Tyumenev (?). Watercolor. Deut. floors. nineteenth century
Code: f. : f. 796. Tyumenev, unit ridge 271, l. 69
Il. 40. Ferapontov-Belozersky Monastery. Drawing from the album of I. F. Tyumenev "Across Russia".
Hood. and F Tyumenev (?). Watercolor. Deut. floors. nineteenth century
Code: f. 796. Tyumenev, unit ridge 271, l. 73
Il. 41. Below: Lake near the Ferapontovo-Belozersky Monastery. Above: Patriarch Nikon's island Drawing from I. F. Tyumenev's album "Through Russia". Hood. and F Tyumenev. Watercolor. Deut. floors. nineteenth century
Code: f. 796. Tyumenev, unit ridge 271, l. 84
Il. 42. Life of St. Sergius of Radonezh with the miracles of 1449. Collection. Con. XV century
Code: Soph. 1389, l. 281 (on the top foliation).
Il. 43. Preface to the manuscript. The Great Menaion of the Honor of Metropolitan Macarius (the Menaion for September). Ser. XVI century
Code: Soph. 1317, l. 3
Il. 44. Intro to the manuscript. The Great Menaion of the Honor of Metropolitan Macarius (the Menaion for September). Ser. XVI century
Code: Soph. 1317, l. 9
Il. 45. Life of St. Sergius of Radonezh, compiled by Pachomius Serb Great Menaion of the Honor of Metropolitan Macarius (Menaia for September). Ser. XVI century
Code: Soph. 1317, l. 373 rev.
Il. 47. Sample handwriting assistant Dimitri Rostovsky. Menaia of the honor of Demetrius of Rostov. Horse list. XVII century
Code: OSRK. F.I.651
Il. 48. Extracts from the Life of St. Sergius of Radonezh, made by Empress Catherine II. 1793 Copy of P.P. Pekarsky from Catherine's autograph. Ser. nineteenth century
Code: f. 568. Pekarsky, unit ridge 466
Il. 49. Note in cursive: "Prologue of the Prilutsky Monastery". Prologue. Con. XIV-beginning XV century Spaso-Prilutsky Monastery.
Code: SPDA. A.I.264 (2), l. 2
Il. 50. Screensaver with the image of prep. Martinian Belozersky. Life of Rev. Martinian Belozersky. Beginning XVIII century
Code: Weather. 739.
Il. 51. Miniature depicting Rev. Kirill Belozersky. Beginning of the Rev. Cyril Life of St. Kirill Belozersky and Service to him. 1837
Code: Kir.-Bel. 58/1297, fol. 4 vol.-5
Il. 52. Things from the sacristy of the Kirillo-Belozersky monastery,
belonging to the Monk Kirill Belozersky.
Code: f. 796. Tyumenev, unit ridge 271, l. 43
Il. 53. Kirillo-Belozersky Monastery. Church of St. Sergius in the Ivanovsky Monastery.
Drawing from the album of I. F. Tyumenev "Across Russia". Hood. A. P. Ryabushkin. Watercolor. Deut. floor. nineteenth century
Code: f. 796.Tyumenev, unit ridge 271, l. 33
Il. 54. The first cell of St. Kirill Belozersky.
Drawing from the album of I. F. Tyumenev "Across Russia". Hood. A. P. Ryabushkin. Watercolor. Deut. floor. nineteenth century
Code: f. 796.Tyumenev, unit ridge 271, l. 34
Il. 55. Beginning of the second Epistle of Metropolitan Cyprian to abbots Sergius of Radonezh and Fyodor Simonovsky. Pilot. Beginning XV century
Code: F.II.119