Epiphanius the Wise has a short biography. Hagiographic literature Monastery near Sergius' cell

The first author of the work “The Life of Sergius of Radonezki”, a short summary of which is presented here, is Epiphanius the Wise. Having taken up this work of the coming fate after the death of the monk, then in 1393 for a new style. Unfortunately, the death of Epiphanius forced me to stop working on my life, and the official original, signed by Epiphanius’s hand, has not reached us; only lists have reached us. It is important for the unprepared reader to understand the text written in the 14th century, so today it is most common to read not this, but the current adaptation, by the author of which is “The Life of Sergius of Radonez.”

Peculiarities of life

When you begin to read the life of a saint, you need to be aware of the peculiarities of the genre and understand that there is not a hundred hundred thousand reliable evidence, and not an absolute guess. At the hour of publishing the work “The Life of Sergius of Radonezky”, a short replacement of what came before, I will highlight the significant features of life as a genre.

Childhood and youth

Having been born as an ascetic to the family of the prince's servant Kiril and his friend - Mary, the child was given the name Bartholomew in the world. As Epiphanius writes, little Bartholomew showed the utmost piety from his very childhood. (Before the speech, this is a canonical moment for life - an acknowledgment of the fact that the future saint grew up with other behavior in childhood.) Bartholomew was given great honor, regardless of his diligence, and once again Zustriv at the old man's forest, taking him home , they prayed at once. The elder gave Bartholomew prosphora and revealed one of the most difficult moments of the Psalter. Having completed the test, the young man began to read out loud without hesitation, although he couldn’t have done anything before. After the death of his father, Bartholomew is forced to live on his own with his brother Stefan. Requests Abbot Mitrofan tonsured him into monkhood from the name of Sergius.

Young ascetic

“The Life of Sergius of Radonezky”, a short passage that does not allow us to describe the ascetic life of St. Sergius, tells about those who, approximately 20 years ago, lived in a deserted place, practicing, praying, and not imagining any feats and fasting for a long time. The demons and the devil himself tried to bite and slap the saint, but they did not succumb. (Before speech, riddles about satanic approaches and peace in life are practically a burden.) Beasts began to come to Sergius, including the memorable witch.

Monastery near Sergius' cell

Having sensed about the miraculous ascetic, people came with their own secrets and turbos, quietly searching. Step by step, the monastery began to gather around the fortified cell in the forest. Sergius was willing to accept the rank of hegumen, but in spite of the harsh status of the monastery. It seems like the monastery has run out of bread. There was no sign of food taken, the people began to get sick and go hungry. Sergius prayed and instructed his companions about the term. Before them, unknown merchants arrived at the monastery, bought even richly, and even knew the unknown directly. Nezabar, through the prayer of Sergius, a body of clean water filled the monastery, which healed the sick.

Miracle Worker

There are a lot of testimonies of the miracles of St. Sergiya. You can read about them in the original, in our version - “The Lives of Sergius of Radonezki: a short summary” - it can be said that the saints celebrated their goodness from the beginning and even became embarrassed, revealing the truth of the Christian peacefulness, if they were drinking wine and wine. Because of this, the glory of the saint grew even greater. It is known that the Venerable Sergius of Radonezky himself blessed Dmitry Donsky on the Holy Maige, devoting his entire hour to the hard work of prayer, and spending his time in ritual conversations with all those who prayed for him.

Righteous death

The humble holy ascetic knew about his death for six months (which is also a canonical element of life). He died in the 1393rd century, at the end of the spring, and after burial at the right porch of the monastery church. Over the course of many centuries, the founding and prosperity of its monastery through the prayers turned into one of the largest and most important laurels of the world - the Holy Trinity

You have become familiar with this article “The Life of Sergius of Radonezki: a short summary”, but, without a doubt, this is the epiphany of what you need to read in its entirety.

Doubts about the rationality of the world led to the development of emotion in literature, to expressive style, to the dynamism of descriptions. Faith in humanity, the development of individualism have led to the growth of the subjective ear of style, literature is full of the psychology of people, their internal qualities, their internal resilience. It appears to be an emotional-expressive style.

Emotional-expressive style is a style of psychological peace, “weaving with words.” Vin is inspired by expression, which combines with abstractions, the abstractness of feelings. This style avoids a pro-humanistic approach to people, abstract psychology. There are 2 styles - an emotional style (the author cannot describe, rich in emotions) and a psychological peace style (the same place, where the author is well-known). Master writing in the “weaving of words” style is often recognized by scribes of this style as a sufficient basis for achieving special literary fame and thus gaining a singer’s social status.

The description seemed to be blurred and suggested another plan of the image for details. The facts from the life of the ascetic were not given great significance; If they were not gone, the stench was simply visible, and the few writers of that time began to deduce everything from the hidden truths. The text was introduced in different ways by the author's rhetorical approaches, the reflection of the moral and theological character.

Pachomius Logofetes

Pachomia must have at least 10 lives, without words of praise, services to saints and other works. In the good Volodya style of the Slovenian liturgical book. In the description of the words, Pachomia’s language is simple, sensible and businesslike. The lives written by Pachomius are rich in legendary historical and literary material, and this is of great interest to historians. The new element introduced by Pachomius into Russian hagiography is the landscape, which the author evaluates purely aesthetically.

Psychologism, don’t forget to call “abstract psychologism”, which is common among all popular genres. The emotional-expressive style, which first appeared in hagiography, began to conquer a wider sphere, finally invading the 15th century. and in historical context.

Epiphanius the Wise having made significant contributions to the developments of ancient Russian hagiographic literature from the 14th to the end of the 15th century. Most of his life was spent at the walls of the Trinity-Sergius Monastery. “The Life of Stefan of Perm” was written in 1396. As follows from the text of the Word, Epiphanius was especially known to Stephen. The purpose of the life is to glorify the missionary activity of the Russian Chen, who became a bishop in a distant land and show the triumph of Christianity over paganism. The central point of the Life is a description of Stefan’s activities. We wage an energetic fight against pagan rituals and use special force against the pagans. Stefan displays great willpower, vitrim, patience and perseverance. This kind of viciousness will give you a moral boost. Epiphanius the Wise takes a new approach in his Life to the depiction of a negative hero. Stefan's opponent Pam is the peculiarity of the non-abyak, which causes a great influx on the Permians. Defeating Pam is not easy for Stefan, which reinforces the importance of the special character of victory and his moral principles. It is important to introduce into your Life elements of criticism of the current clergy, church hierarchs, who are trying to achieve their positions by fighting their rivals, by deceiving and bribery. Stefan's main merit lies in his educational activities.

In the creation of a local rhetorical style, the epiphany is rooted in the tradition of the literature of Kievan Rus. Epiphany also states that all of Stefan’s activities were aimed at the ultimate benefit of the Russian land. Life shattered the traditional framework of the canon: 1) with its size 2) with a great amount of factual material 3) with new interpretations of the negative hero 4) with a full description of both living and posthumous miracles 5) with its compositional structure.

9. The artistic originality of “Zadonshchina” is true.

“Zadonshchina”, or “The Word of Sophonia of Ryazan”, published in two editions and five copies of the XV-XVII centuries, three of which are short and fragmentary. In addition, there are still small lessons (edit, title, insertion in the story about the Battle of Kulikovo). All lists are defective, with a great deal of confusion; This spondulously pre-slednikov inclusivity of reconstruction of the text of the work. Created "Z." just after the Battle of Kulikovo, at 80 r. XX century XIV century It was written under the great influx of “Words about the Campaign of the Igors.”

“Zadonshchina” is a whole lyrical and epic description of the battle on the Don. The author does not provide a sequential plot, but explains his own feelings associated with the battle of Kulikovo. The author of “Zadonshchina” took “The Lay of Igor’s Regiment” as the basis for his work - telling about the victory over Mamai, he makes use of both images, and other phrases, and whole quotes of the “Word”.

On June 8, 1380, the Russian army was united under the escort of the Moscow prince Dmitry Ivanovich, and the Mongol horde of Mamai was defeated on the Kulikovo field. “Zadonshchina”, created at the beginning of the 14th century and at the beginning of the 15th century, is one of the greatest works that testify to this idea. The author is Sophony, a Bryansk boyar who later became a priest in Ryazan. “Zadonshchina” came to us on different lists. It’s very close to “The Tale of Igor’s Campaign” in its poetics, lexical twists, and composition. Emotional assessment is more important for the author, below the details.

Characteristic rice: 1) Landing style. 2) Richly overreact. 3) Documentary (digital values). 4) Historicism.

The interpretation of the poetic plan and artistic techniques “Words about the campaign of Igor” in “Zadonshchina” is inspired by the entire ideological and mystical idea of ​​​​his work. Sophony specially contrasted the events of the past with the events of today: the “Word” called upon the Russian princes before the end of the day to fight the enemies; “Zadonshchina” glorified the unity of the Russian princes, and no one would ever win.

Composition: 0) The listener’s entry is in a high and urochistic manner, giving praise to Dmitry Ivanovich. “Zadonshchina” establishes a genealogical connection between the Moscow princes and the Kiev princes, apparently the new political center of Russia – Moscow. 1) Part I is devoted to a description of the Russian troops, their entry into the campaign, the first battle and defeat. The fallen warriors will be mourned by their squads - princesses and boyars. The cries of the squads were inspired by the cry of Yaroslavl. 2) Part II: Celebration of the victory achieved by the Russians in another battle.

The Christian element was reinforced, along with all the everyday pagan mythological images. Folding metaphorical images. The actions of traditional folk poetry are widely recognized: negative expressions, symbolic images of folk poetry: geese, swans, falcons, owls, eagles. The main idea: all its pathos, lyrical expressions and pathetic tone of Sophonia's response directly to the propaganda of the idea of ​​\u200b\u200bthe merging, uniting all the forces of the Russian land near Moscow and the Moscow prince.

Similar information.

Epiphanius the Wise (room block 1420) - Orthodox saint, hagiographer. Vidomy as the steward of the lives of St. Sergius of Radonez and Stephen of Perm. Vivchav there slovyansku and gretsku movi. Having increased in price and visited Constantinople, Athos and Jerusalem. Perhaps, in 1380, Epiphanius’s family settled in the Trinity Monastery near Moscow as a “teacher” of the already famous Sergius of Radonezky. Taking up book writing activities. After the death of Sergius in 1392, Epiphanius may have moved to Moscow to serve under Metropolitan Cyprian, then moved to Tver. close to 1420 (not later than 1422) for the rank of hieromonk.

Braided word style - writing rhetorical style. Basic rice weaving words:

1. The Gospel is divided into great periods

2. He is characterized by a great number of rhetorical approaches and arguments.

3. Widespread use of tautological phrases, repetition of etymologically controversial words (malicious washing, hasty decency, humble wisdom, burning with the faith of legalism, visible bachenya, bright lamp, praising with a laudable voice i). So the phraseological ones began to fry and work.

4. Compound words-neologisms were created, the basis of which lay complex associations: the unpaired eagle, the fiery gaze, the dreamy angel. Gras sliv led to a darkening of the sense, as it was considered a display of the author's redness.

5. Periphrases - descriptions of the names of objects and manifestations - were widely used.

6. This style was characterized by a great number of tropes: symbols, metaphors, artistic expressions, color epithet.

7. In Galusia, vocabulary was overridden by words with abstract meanings, abstract vocabulary, phonetic, verbal and semantic Old Slavonic words. The most recent literary works include everyday, political, military and economic terminology, called posad, of specific natural phenomena.

8. The specific names of the settlement will be replaced by descriptive phrases: the deputy of the mayor is said to be a nobleman, Volodar of this city.

9. polyntot - the use of one and the same word in different variations

10. The factual material is interspersed with the author’s broad lyrical flourishes and clear quotations from religious literature.

"The Life of Sergius of Radonezki" written in 1417 - 1418 pp. Epiphanius We Are Wise, and then re-arranged by Pachomius Lagofet. Rhetorical supernaturalism is meaningfully aimed at the author’s criticisms to make the report more factual and documentary. Unpretentious lyricism and warmth of feeling, psychological caution, careful marking and creation of a wonderful landscape appear here in greater peace than in the first hagiographic work of Epiphanius. Those colloquial words and expressions appear in life. Pobudov's plot is traditional for the hagiographic genre. The main feat of the hero is the independence of the monastery, living among the evil ones (having recognized the guilt through those that his father was rich), a prophetic gift.

“A Word about the Life and Life of our Holy Father Stephen, who was Bishop of Perm” created by the Epiphanius We Wise Never After the Death of Stephen of Perm, then after 1396 r. Desiring to glorify and magnify the work of the holy ascetic, who, having become like his apostolic servant to the great Christian missionaries, Epiphanius goes to special literary and cultural techniques: from now on nannies, long series of metaphors, amplifications (injections of similar parts of language or other features: meaning, synonyms , insert then). The ornamentation, purity and sophistication of the style created in this manner evoked a special, unearthly, essence of the saint and great feat. Life consists of the beginning, the main part and the end, and the main part is divided into 17 sections, each of which is specifically entitled. Of particular interest are the 4 concluding chapters (“The lament of the Perm people”, “The lament of the Church of Perm, when the widows and the weeping bishops”, “Prayer for the Church” and “The lament and praise of the written-off Chen”), in which there are three for hagiography, the panegyric style, as well as folklore and chronicle. with the lyrical flourishes of the author, who sometimes feels powerless to pick up such adjectives that would help him glorify his hero. Life is so poor in information about the saint, there are countless descriptions of his life.

(2nd half of the XIV century - after 1443 (?), Trinity-Sergius Monastery?), St. (Memorial in the Cathedral of Radonezh Saints and in the Cathedral of Rostov-Yaroslavl Saints), Jerome. Trinity-Sergius Monastery, teaching of St. Sergius of Radonezky, hagiographer. Vidomosti about E. P. stand up for his creations. Some parts of them contain criticism of politics, etc. book John I Danilovich Kaliti near Rostov, you can admit the non-Muscovite walk of a scribe. Imovirno, E. P. took monastic vows at the Rostov monastery in the name of St. Gregory the Theologian - The shutter that is on the 2nd floor. XIV Art. rich b-ku. E. P. writing about his friendship in the 70s. XIV Art. zi sv. Stephen (who later became Bishop of Great Perm) at the Shutter, scribes often quarreled about the corruption of texts. Under the supervision of V. O. Klyuchevsky, E. P. has a good knowledge of the NT and OT, the Psalter, the patristic and hagiographic literature (Klyuchevsky. Old Russian Lives. pp. 91-92). Obviously, in Rostov at the same time from St. Stefan wined the walnut. language Remove knowledge E. P. vikoristuvav on his roads to K-Pol, to Athos and to Jerusalem, about some of his works (a number of his descendants are identified by E. P. with the Chen Epiphanius, the author of “The Tale of the Roads to Jerusalem”; div: Prokhorov 1988. C . 211), more expensive E. P. was created in the 80s. XIV – rev. XV century

From the Rostov monastery E. P. Pereishov at the Trinity-Sergius Monastery (this could not have happened after 1379, if St. Stephen had lost the Shutter, threatening to destroy the missionary preaching to the Ziryan). (Following the orders of B.M. Kloss, E.P. took monastic vows at the Trinity-Sergius Monastery on May 12, 1375; this was not accepted by other successors.) Having become a student of the Rev. Sergiya, E. P. began making careful notes about the life of the saint after his death, which came in the spring of 1392. In the 90s rr. n. XIV Art. E. P. moved to Moscow. He was in the capital in the spring of 1395, when St. died there. Stefan Permsky. The first book of E.P. was dedicated to the deceased saint, written, perhaps, shortly after the death of the saint, - The Life of St. Stephen (seems to be consistent with the dates of the Life of September 1406 - Bereznem 1410 (Clos. 1998. Vol. 1. P. 98)). When writing the Life of E. P. hid both in public opinion and in public view, being taken away from other people. Historicism is also characteristic of this work: great respect for facts, detail in his report. E. P. signifies close acquaintance with St. Stefana z v. book Vasil I Dimitrievich, metropolitan St. Cyprian, provides important information about the church life of Rostov and Moscow in the 70s - almost. 90s XIV century, about the newly created Great Perm diocese (divisions of Vologda and Great Ustyuz diocese), reinventing the princes who ruled in Mon. Russia at 1395-1396 pp. Life of St. Stephen is known more from the lower 20 lists of the XV-XVII centuries, as well as shortened options and extracts; The oldest list is the National Library of Russia. Zibr. Vyazemsky. No. 10, 1480 rub. Perhaps, at the hour of writing the Life of St. Stefan E. P. has not yet been consecrated to a Jew (the author calls himself “a thin and unworthy, wretched Chen”, “a red list”).

At the chest. 1408 r., under the hour of the campaign of the Ordina emir Edigei on Mon.-Skh. Rus, E. P. from Moscow near Tver and the most famous corners in the archim. Cornelius (under the schema of Cyril), abbot of the Tver Spaso-Athanasius Monastery. Obviously, archim. A message from E is addressed to Kirill. P. 1415 (see in one list XVII-XVIII centuries (RNB. Solov. No. 1474/15. L. 130-132), it is entitled “Written from the message of Hieromonk Epiphanius, who wrote to his friend Cyril”). (The identification of the addressee of the message by E. P. from the archim. of the Tver monastery Kiril is not recognized by everyone - marvel: Konyavska. 2007. P. 164.) The message by E. P. was confirmed on the sheet of Cyril, who did not save himself, in any other way he remembered about those who read him from the Gospel, which was lying to him. P., 4 miniatures from images of the pre-Polish Cathedral of St. Sophia. At the sheet at the end E. P., who calls himself an “isographer,” recognized that these little ones copied from the little ones of Theophanes the Greek, with whom, living in Moscow, he was known and “great to my thinness of love.” At the messenger E. P. contains unique information about the great artist: E. P. reports that Theophanes the Greek painted over 40 stone churches on Dec. social beauties near K-poly, Chalkidoni, Galati, Cafe, Vel. Novgorod, N. Novgorod, Moscow; the scribe describes the creative style of Feofan.

From sheet E. P. also vip, up to 1415 rubles. He is no longer alive near Moscow, perhaps he has turned from Tver to the Trinity-Sergius Monastery. At the Trinity Monastery in 1418. E. P. began to compile the Life of St. Sergius on the basis of records compiled by the scribe over a period of more than 20 years. Life of Rev. Sergiya E. P., writing both on the basis of powerful conjectures, and also focusing on news, as if rejecting the reverend’s other companions. In addition to the editorship of the Life, created later by Pachomius Logofet, the Life of St. Sergius, written by E. P., full of biographical details, contains a lot of information about the particular person. Sergius (text after shortening). Life of Rev. Sergei at the editorial office of E. P. is available from the warehouse of the Expanded edition of the Life of St. Sergius in the lists no earlier than the 16th century. Creations E. P. The text starts with the lead and ends with the head. “About the thinness of the port of Sergiev and about some villager,” a contribution is now due to Pachomius Logofet. You can let it go. P. was unable to finish his task and asked Pachomius, who arrived at the Trinity-Sergius Monastery ca. 1443 (Kuchkin. Antiklosicism. 2003. P. 113-114), yogo continue. Pachomius Logothetos in the Poster to the Life of St. Sergei writes about conversations with E. P.: “Now, after the death of Hieromonk Pachomius, who came to the habitation of a saint and saw miracles, he often looks like the crayfish of a God-bearing father. More from the very teaching of the blessed one, that he has lived many years, more from the very age of the same, that he lives with the saints, and most importantly Epiphany” (quoted from the autograph of Pachomius - RNB. Sof. No. 1248. L. 374). Until what period of relapse? P. at the Trinity-Sergius Monastery one can hear the scribe’s words of praise to St. Sergius. To the thought of V. A. Kuchkin, A word of praise, which speaks of the incorruptibility of the relics of St. Sergius, it was written after the awakening and transfer of the saint’s relics into shrine, which happened on the 5th of June 1422 (Kuchkin. Antiklosicism. 2003. P. 116-117; Vin. About the hour of writing. 2003. P. 407-419). Klos respects that the Word was created on the 25th century. 1412 rub. at the connection with the consecration of the renovated Trinity Church (Clos. T. 1. P. 148). Obviously, this period is E. P. was a fraternal confessor, this is explained in one of the versions of the Life of St. Sergius, written by Pachomius Logofet: “Be and confessor at the great Lavra of all brotherhood.” It is possible that this word is a late insertion, there are no fragments in the author’s version of this phrase (div.: Shibaev. 2006. Z. 53-58).

E. P. was literary gifted. His style, which was formed under the influx of successors of the Tirniv book school, founded by Gregory Tsamblak, whose work was visible in Russia already in the 1st third of the 15th century, I. P. means “weaving of words.” For summer E.P.’s manners are characterized by rhythmicity of the text for the structure of the combination of single-root and phonic words, multiple metaphors, epithet and parables, emotion, and a wide selection of biblical images. Regardless of ornamental style, create E. P. are rich in factual information, accurate and reportable statements, in order to provide them with valuable historical knowledge.

richly. the descendants will otozhnyut Є. P. from the rewriting of parts of the Trinity Stichirar (RSL. F. 304/1. No. 22) by Epiphan, who left out Dec. in the margins of the book. records, including historical places. The Code of Books of Creations, perhaps, in 1380, or in 1403, or in 1413 (Lifshits A.L. About the dating of Stichirar from the Library of the Trinity-Sergius Lavra / / Chrysograf. M., 2003. Issue 1. P. 1. S. A. L. About the dating of the Stichirar from the Holy Trinity-Sergius Lavra // Chrysograf. M., 2003. Issue 96-101). Kloss attributed 2 more manuscripts to Epifan's rewrite: the parchment Prologue (nin of divisions into 2 parts - RSL. F. 304/1. No. 33 and BAN. 11/17/4) and the parchment collection of the RSL. F. 304/1. No. 34. The investigator dated the manuscripts to the 80-90s. XIV Art. ta poch. XV century (Clos. T. 1. P. 92-96). Without questioning the identity of the handwritings, A.L. Lifshits ordered to bring the offending manuscripts to the hon. XV century Against ototozhnenya Є. Kuchkin spoke with the rewrite of Epiphany, who pointed out the fact that he knew 3 centuries of the names of Epiphanius, who lived in the Trinity Monastery in Kin. XIV – 1st forgery. XV century (Kuchkin. Antiklosicism. 2003. P. 113-114).

Without sufficient evidence, assumptions were made about those who... P. є by Dec. reminders of old times. literature: “Words about the life and about the office of Grand Duke Dmitr Ivanovich, Tsar of Russia” (criticism of the attribution of this text by E. P. div.: Antonova M.F. “Word about the life and about the office of Grand Duke Dmitry Ivanovich, Tsar of Russia”: (Nutrition of attribution and genre) // TODRL. 1974. T. 28. P. 140-154), leading up to the story about the death of Tverskoy. book St. Mikhail Oleksandrovich, we are crying about Metropolitan. Cyprian and Tver ep. St. Arsenia (criticism of the attribution of these texts by E. P. div: Konyavska. 2007. P. 150-168, 299-300). Kloss’s idea about E’s fate is incorrect. P. at the creation of chronicle monuments: Trinity chronicle and crypt 1418 r. Metropolitan of Kiev Photius (Clos. T. 1. P. 91-128; T. 2. P. 63-90; amazing criticism of the hypothesis: Kuchkin. Antiklosicism. 2003. P. 117-127). The misunderstanding about E is seen as a misunderstanding. P. yak about the author of the Tale about the invasion of the Ordina emir Edigei in Rus' in 1408. (Trofimova N.V. About the ancient hagiographical style of “braided words” in the military tales of the 15th century // World of Life. M., 2002. P. 170-174; amazing criticism of the hypothesis: Konyavska. 2007. P. 230 , 246-248). E.P. attribute the composition of the district envoy to Metropolitan. St. Photius 1415-1416. (Prokhorov. Monuments of translated and Russian literature. XIV-XV centuries. L., 1987. P. 120), the fate of the written by Metropolitan. Photius led to Moscow. book Vasily I Dmitrovich and the authorship of the poem before the translation of the Khan's labels to the Russian metropolitans (Clos. 1998. T. 1. P. 108-110).

The death of E. P. can be traced back to the hour after 1443, the fragments of close to this fate were found in the Trinity-Sergius Monastery with Pachomius Logothetus. Dr. dated (the widest - later 1422 (div., eg: Prokhorov. 1988. z. 218)) which is impossible to apply primed.

Works: The life and journey of the venerable and God-bearing father of our abbot Sergius the wonderworker and the little known of his Divine miracles // VMCh. Sep. Days 25-30. St. Petersburg, 1883. Stb. 1463–1563; The word is commendable to our venerable father Sergius // Ibid. Stb. 1563–1578; Life and labors...; The word is commendable... / / Tikhonravov N. S. Ancient Lives of St. Sergius of Radonezky. M., 1892; Life of St. Stephen, Bishop of Perm / View. Archaeogr. Komis., ed. V. G. Druzhinina. St. Petersburg, 1897; A word about the life and honor of our holy father Stephen, who was once the bishop of Perm // VMCh. kvit. Days 22-30. M., 1915. Stb. 988-1109; Written from the message of Hieromonk Epiphanius, who wrote to his friend Cyril / Ed. text, prov. per bitch Russian language and comment: O. A. Bilobrova // PLDR. XIV – series. XV century M., 1981. S. 444-447, 581-582; Saint Stephen of Perm: Until the 600th anniversary of the Day of Vestavi / Art., text, prov. z davniorus., Koment., Ed.: G. M. Prokhorov. St. Petersburg, 1995; A word of praise to Sergius of Radonezky; Life of Sergius of Radonezky // Klos B. M. Izbr. pratsi. M., 1998. T. 1. Z. 271-341.

Klyuchevsky. Old Russian Lives. pp. 88-132, 247, 351; Zubov V.P. Epiphanius the Wise and Pachomius the Serb: Before eating about the edition of the Life of Sergius of Radonezky // TODRL. 1953. T. 9. P. 145-158; Voronin N. N. Literary dzherela in creativity for a long time. architects // Same there. 1957. T. 13. P. 364-374; Likhachov D. Z. Culture of Russia and Andria Rublyov and Epiphany of the Wise: (Late XIV - late XV centuries). M.; L., 1962; Dmitriev L. A. Nevirisheniya nutritional approach and history of expressive-emotional style of the 15th century. // TODRL. 1964. T. 20. P. 72-89; vin. The plot of the life monuments of kin. XIII-XV centuries // Russian Revolutions. fiction. L., 1970. S. 208-262; Bilobrova O. A. About the actions of depicting the Epiphany of the Wise and their literary works // TODRL. 1966. T. 22. P. 91-100; Munson J. P. Studies in Russian Hagiography During the period since the 2nd Slavius ​​Influence: Diss. /Harvard Univ. Camb. (Mass.), 1968; Vіkzell F. Quotes from the books of St. Letters from the works of Epiphanius the Wise // TODRL. 1971. T. 26. P. 232-243; Goleizovsky N.K. Epiphanius the Wise about the frescoes of Theophanes the Greek near Moscow // VV. 1973. T. 35 (60). pp. 221-225; Grikhin V. A. Problems with ancient Russian style. hagiography XIV-XV centuries. M., 1974; Konovalova O. F. Creative and emotional functions of worship in the Life of Stefan of Perm // TODRL. 1974. T. 28. P. 325-334; there More constructive and stylistic interpretation of quotations from the Life of Stefan of Perm, written by Epiphanius the Wise // ZfS. 1979. Bd. 24. H. 4. S. 500-509; Kitsh F. M. The Literary Style of Epifanij Premudryj "Pletenije sloves". Münch., 1976; Baycheva M. Canon and nature in hagiography of the XIV-XV centuries: (Gregory Tsamblak and Epiphany Premdri) // T'rnovsky book school. Sofia, 1984. T. 3: Grigory Tsamblak: Creature and creativity. Z. 151-160; Bercoff G. B. Sulla poetica nel Medio Evo Slavo Ortodosso: I “Poslanie” di Epifanij a Kirill di Tver // Europa Orientalis. Salerno, 1985. Vol. 4. P. 7-28; Prokhorov G. M. Epiphanius the Wise // SKKDR. 1988. VIP. 2. Part 1. pp. 211-220 [Bibliogr.]; Kirilin V. M. Epiphanius the Wise as a hagiographer of Sergius of Radonezky: the problem of authorship // NDRL. 1994. Zb. 7. Part 2. pp. 264-275; Klos B. M. Izbr. pratsi. M., 1998. T. 1; 2001. T. 2 (for decree); Konyavska E. L. Author's self-knowledge of old times. scribe (XI – mid-XV century). M., 2000. S. 151-154, 160-164; there Drawings from the history of Tver literature. M., 2007 (by decree); Kuchkin V. A. About the most recent list of the Life of Sergius of Radonezki // Tr. DIM. M., 2002. VIP. 135: Volga and neighboring territories in the Middle Ages. pp. 96-107; vin. Anticlosicism // DRVM. 2003. No. 3 (13). pp. 113-127; vin. About the hour of writing the Word of praise to Sergius of Radonezky, Epiphany of the Wise // View of Dr. Russia until Russia's new hour. M., 2003. S. 407-419; vin. About the hour of writing of the burning 1812 r. Troitsk chronicle // Ad fontem = At ​​dzherel: Zb. Art. in honor of S. M. Kashtanov. M., 2005. S. 237-242; Dukhanina A. V. Before feeding on the attribution of the Extended edition of the Life of Sergius of Radonezky: Linguist. tribute // DRVM. 2006. VIP. 3(25). pp. 5-19; there The specificity of the implantation of biological forms in the words of praise to Sergius Radonezkiy in parallel with others. 2007. VIP. 3(25). pp. 127-128; Shibaev M.A. Lives of Sergius of Radonezky and Novgorod-Sofia Star // Ibid. 2006. VIP. 1(23). Z. 53-58.

M. A. Shibaev

Iconography

The text of the iconographic original has a difference. XVIII century at the crossroads of the student ave. Sergius of Radonezky about the modern look E. P. says (without mentioning the day of remembrance): “Sid, the brada is wider and shorter than Vlasiev, hair from vuh, venerable robe” (BAN. Strict. No. 66. L. 155 pro.). A similar description appears in the manuscript of the 20th century. XIX century p_d 2 bereznya (RNB. Weather. No. 1931. L. 117, div.: Markelov. Saints of Other Russia. T. 2. P. 107-108; div. also: Bilobrova. 2005. P. 61).

Image E. P. with a halo was introduced to the warehouse of the composition “Cathedral of the Radonezh Saints”. On the icon “St. Sergius of Radonezky with his teachings in the prayer of the Holy Trinity” kin. XVII century, written in the master of the Trinity-Sergius Monastery, E.P. images in the middle row, extreme right-handed, half left-handed, for St. Nikifor Borovsky (SPGIAKHMZ, div: St. Sergius of Radonezky in the works of Rus. Mystery of the XV-XIX centuries: Cat. vist. [M.], 1992. P. 97. Cat. 14. Ill. 18). He wears a red cassock, a brown mantle and a green paraman, a doll on his shoulders, hands folded in prayer, a hairy waggle, a dove’s beard, a bridle at the end, with lilac; On the silver plate of the frame there is an engraved inscription: “Venerable Epiphany Deacon.”

The monumental mysticism has the image of E. P., written in the Malovnik style, is also found in the TSL churches in a number of depictions of Radonezsky miracle workers, where his role as a biographer of St. is emphasized. Sergiya. Zokrema, at the painting c. Appearance of the Mother of God St. Sergiy Radonezky (Mikheevsky) (1842?, updated - 1871, 1947) whose figure is placed in the opposite direction to the left in the cassock and mantle, with the right side on the chest and an open sword at the left Rus, with a gray beard of medium size. On the windowsill of Sivbu. walls of the refectory part of the c. St. Sergius of Radonezky (1883, updated XX century) E. P. representations at once from prp. Abraham Chukhlomsky (Galichsky) at age, with a small gray beard, a brown mantle and a black hood, with a book and choirs in his hands (with the inscription, “copying the life of St. Sergius”).

The 70s rock. XX century mon. Juliana (Sokolova) formerly painted iconographic image of E. P., as well as others. uchniv prp. Sergius, for those who stand in the blue over cancer, St. Nikon of Radonezky at the TSL Trinity Cathedral dedicated to his lord. The venerable writings may be direct, at age, with a hood, with a thick beard, forked at the end, in his hands with the text: “Love humility, and it will cover all your sins.” Malovnichiy explanatory image E. P., who is reading a book, has rosary on his left hand, in one of the cartouches of the old fraternal refectory monastery (1955, mon. Julian). In the murals of the 70s. XX century in the cells of the Varvarinsky Corps of E.P. testimony with the opened book of the Life of St. Sergius in the hands (sides with text and miniatures), on the ashes of the cell with the Mother of God there is a badge and book police. Until modern times to the images of iconography E. P. to create a special image of a medallion on a wooden bram (2005-2008, Rector Deacon Oleg Gladkikh behind the project of A. Soldatov), ​​prepared for the Serapion Mark of the Trinity Cathedral (at the canopy, in the hands of a pen and a scroll with the inscription) “Glory” a God").

Bilobrova O. A. About the actions of depicting Epiphany of the Wise and their literary works // Vona. Draw a russian one. artist culture of the XVI-XX centuries: Zb. Art. / RAS, IRLI (PD). M., 2005. pp. 56-65. Il. 10.

THE LIFE AND MIRACLES OF THE PEREVIDENT SERGIUS IGUMENE RADONIZHSKY,

recorded by St. Epiphanius the Wise,

Hieromonk Pachomius Logothet and Elder Simon Azarin.

The current version of the Life of St. Sergius of Radonezki (in the Russian translation) is based on two ancient Russian editions of the Life, which were created at different times by three authors - the Epiphany of the Wise, Pachomius L ogofet (Serb) and Simon Azar'in.

Epiphanius the Wise, a renowned scribe of the early 15th century, a monk of the Trinity-Sergius Lavra and the teaching of St. Sergius, wrote the first Life of the St. 26 years after his death - in 1417–1418. For this purpose, the Epiphany has been collecting documentary data, eyewitness accounts and official records for twenty years. A miraculous icon of patristic literature, Byzantine and Russian hagiography, a brilliant stylist, whose work was epiphany based on the texts of ancient Slavic and ancient Russian Lives, a masterfully stagnant style, infused with adornments and epithets, which has robbed the style. The life as edited by the Epiphany of the Wise ended with the repose of St. Sergius. In fact, it seems that the latest edition of the Life has not reached our time, and its original image has been reconstructed through later compilative crypts. Cream of Life, Epiphanius also gave a commendable word to Sergius.

The original text of the Life was preserved by the translator Pachomius Logofetes (Serb), an Athonite monk who lived at the Trinity-Sergius Monastery from 1440 to 1459 and created a new edition of the Life shortly after canonization ї St. Sergius, who died2. Pachomius changed the style, adding the text of the Epiphany to the sermon about the production of the relics of the Saint, as well as a number of posthumous miracles, creating a service to Saint Sergius and a canon with an akathist. Pachomius repeatedly corrected the Life of St. Sergius: according to the thoughts of his successors, there are two to seven Pachomius editions of the Life.

In the middle of the 17th century, on the basis of Pachomius’s reworking of the text of the Life (the so-called Rozloy edition), Simon Azar’in created a new edition. The servant of Princess Mstislavskaya, Simon Azaryin came to the Lavra to recover from illness and be healed by Archimandrite Dionysius. After this, Simon spent six years in the monastery and served as cell attendant to the Monk Dionysius. From 1630 to 1634, the river Azar'in was Budivelnik at the Alatir monastery assigned to the Lavra. After turning from Alatira, in 1634 Simon Azaryin became a treasurer, and twelve years later he became a cellarer of the monastery. Besides the Life of St. Sergius, Simon created the Life of St. Dionysius, which he completed in 1654.

The Life of Sergius of Radonezky, as edited by Simon Azar'in, together with the Life of Hegumen Nikon, a word of praise for Sergius and services for both saints was given in Moscow in 1646. The first 53 chapters of Simon's edition (up to and including the story of the Monk Mariam) contain the text of the Life of the Epiphany of the Wise in the version of Pachomius Logofet (Serb), which Simon divided into heads and carefully rearranged stylistically. The next 35 chapters lie ahead for Simon Azarin. Preparing for his Life to be seen, Simon collected the most extensive list of information about the miracles of St. Sergius, recorded from the hour of the saint’s death until the mid-17th century, and at the Drukovo Court, as Azar’in himself wrote, the masters, out of distrust, set up before his resurrection about new miracles and for In their own way, they created more than 35 sections about miracles, collected by Simon, omitting others. In 1653, following the entrustment of Tsar Oleksiy Mikhailovich, Simon Azar'in further examined and added to the Life: he turned to the unpublished part of his book, adding to it a small number of new revelations about the miracles of St. Sergius and safety Having read this part of the great advance to each other, we have never seen any additional parts of it .

The first section of the reference text includes the Life of St. Sergius of Radonezki, which ends with his death. The 32 chapters of this section contain the edition of the Life, compiled by Pachomius Logofet. Another section begins with the story about the production of the relics of Sergius, dedicated to the posthumous miracles of the Venerable. It includes an edition of the Life of Simon Azar'in, published by him in 1646, and his later part in 1653, which contains additions about new miracles and begins with the editorial.

The first 32 chapters of the Life, as well as the Eulogy to St. Sergius, are given in a new translation, compiled in the Central Scientific Center "Orthodox Encyclopedia" with an improved translation by M. F. Antonova and D. M. Bulanin (Monuments of the literature of Ancient Russia XIV - middle 15th century M., 1981, pp. 256-429). The translation of chapters 33–53, as well as the other 35 chapters, which were written by Simon Azaryin, was compiled by L. P. Medvedeva in 1646. Translation of the later additions of Simon Azar'in 1653 compiled by L. P. Medvedeva from the manuscript seen by Z. F. Platonov in Monuments of ancient writing and mysticism (St. Petersburg, 1888. T. 70). The chapter breakdown of Pachomius's edition of the Life is similar to the book of Simon Azar'in.

OUR TRENDING AND GOD-BEARING FATHER

IGUMENE SERGY THE WONDERWORKER,

written by Epiphanius the Wise

(for the date of 1646 rock)

ENTRY

Glory to God for everything and for everything you have accomplished, for which the Great and the Trisagion of God will forever be glorified, to be glorified with glory! Glory to the Cherry of God, glorified by the Trinity, Who is our hope, light and life, in Whom we believe, in Whom we are Christened. How we live, how we crumble and how we sleep! Glory to the One who showed us the life of a holy man and a spiritual elder! The Lord knows how to glorify those who glorify God and bless those who bless Him, and always glorify His saints, how to glorify God for pure, godly and virtuous lives.

Thank God for His great kindness to us, as the Apostle said: " Thanks to God for Yogo’s incredible gift! We are especially guilty of thanking God for giving us such a holy elder, I’m talking about the lord St. Sergius, in our Russian land and in our ancient land, in our days, in other times and fates . we have before us, and, having come to the new with faith, we will forever deny the great joy to our souls and the great joy, truly, this is a great gift given to us by God.

I am amazed that so many fates have passed, and the Life of Sergius has not been written. I am bitterly embarrassed that since the hour when this holy elder, miraculous and thorough, died, twenty-six years have passed, and no one has dared to write about him - not people close to me, not distant ones, not great ones, not simple ones: great ones not they wanted to write, but they didn’t dare. Two rivers after the death of the old man, I, cursed and praised, ventured to print this on the right. Having prayed to God and asked the elder’s prayers, I began to meticulously and thoroughly describe the elder’s life, saying to myself: “I am not bowing down to anyone, but I am writing for myself, in reserve, for the riddle and for the sake of truth.” Over the course of twenty years, I have accumulated treasures, in which, for the sake of remembrance, several accounts of the old man’s life were written down; Some of the records were with the Suvoys, some with the Zoshits, but not in order - end to end, end to end.

So I checked at that hour and in those days, hoping that I would write about Sergius in a more significant and reasonable way, and I would like to bow to you, so that I would not repeat and learn. Well, having learned, I felt and definitely recognized that no one anywhere was going to write about the old man; And when I realized how I felt about this, I marveled and grew dim: why was the quiet, wonderful and honorable life of the Reverend lost for so long? I have lived many times in timidity and in thought, wondering, in confusion, marveling at the intelligence that overcomes the banyan. Nareshti, I’m in the mood for unperturbed bazhannya, I want to start writing, hi, a little from the rich stuff, about the life of the Reverend Elder.

I knew the elders, the wise men, the courageous and the sensible, and having heard them about Sergius, I could clear up my doubts before writing about him. The elders told me from the witness: “As much as it is bad and it is not necessary to teach about the life of the godless, so much the same it is not necessary to forget the life of holy men, not to describe it, to honor their prayers and to forget it. As soon as the Life of a husband is written saint, then from whom there will be great mercy And to the scribes, and to the witnesses, and to the hearers, since the Life of the holy elder will not be written, and those who knew and remembered his death, then we need to deprive such a precious word in forgetfulness and, like the abyss, to bring joy to us Channya. then how to recognize those who did not know who he was, how he looked like a star, how he was born, how he grew up, how he cut his hair, how he labored, how he is alive and what is the end of his life? є bark. Great Vasily writes: “Be an inheritor of righteous living and take away their lives and deeds from your heart.” Bachish, he instructs you to write the Lives of the saints not only on parchment, but also in your heart to contaminate the corrosive, and not to take and not that This, and also to save a trace of the Tsar’s prison, and preach the works of God - right is good and good.”