What a monastery is guessing at the povist. Nestor the Chronicler. Names of the father of the history of Old Russia. "A Tale of Time": a thought by A. A. Shakhmatov

The history of Moscow literary tracts takes its cob from the vindication of a completely subjective prose, tobto from N.M. Karamzin (1792). The basis of the act of creation of this kind of roses lies in the report description of the subjective experience, including the experience of being in love with the city and the "dear heart" of the timchas fragments - the feast of the day and the time of fate. The sentimental heroine needed to be settled in such a place, as if it would praise the author’s mind and forget it for a long time for the future reader - it’s like the village of Clarans on the birch of Lake Geneva, where, by the will of Jean Jacques Rousseau, the life of the lower Julia and the near Saint-Pr. was judged.

Karamzin having chosen the outskirts of Simonov's monastery is unviable: it was full of legends. The letter from the youthful rokіv tsіkavivsya ancient Moscow and reading the anonymous "Tell about the cob of Moscow", written in the other half of the 17th century, in some middle versions of the roztashuvannya forces of the boyar Kuchka was named Simonov. In such a rite, the whole place was side by side with a wakeful sacrifice, which passed the foundation of the future capital. Legends called Simonovo and others important figures of Russian history. So, for example, it was appreciated that the Monk Sergius of Radonez, who, having fallen asleep at the 1370s, the Simonov monastery, with his hand wielding low rates near the monastery walls, called Lisinim for a trival hour. Right there, not far away, the hero of the Battle of Kulikovo was buried - Peresvet and Oslyabya, the chents of the monastery of the Holy Trinity. So it was not so true, in fact, not knowing anyone, and at the same time it was necessary to be warmed by an atmosphere of elevated importance, emotion and mystery; it exuded lesson- Influx of mighty forces of historical share.

Prote istorichna memory and legends spun around it, like "saving" the tract, are not enough by themselves. Robots can show you can help nature - the power of the local landscape. I didn’t turn to the right for the tsim: at Simonov’s it was bulo garno. The monastery stands on the high birch of the Moskva-river, the stars and at the same time show a majestic panorama of the lower part of the city, overlooking the Donskoy Monastery and Sparrow Hills to the Kremlin; during the hours of Karamzin, one can also see the wooden palace of Tsar Oleksiy Mikhailovich in Kolomenskoye. For the reader, who spoke to the “sentimental” explanation and deeply experienced the legendary-historical associations, it was extremely important to acknowledge that he loved to walk there and mingle with nature: then I’ll come and at gloomy days of autumn mourn at once from nature ”(, 591).

For example, in the 18th century, Simonovo was located in a significant area in the middle of flood meadows, watering and haїv. Moscow could be seen better, but it flaunted on the vіdstanі - the history is alive in the framed eternal nature. Karamzinsky description, aimed at the spocation “Great Amphitheater” by Mista, Povkolishnіkh Monastiriv at the Kosikh of Vraneshny Sonzi (. Locus MAY YAK Topographic, and Yaka is a sotema, a sotemic , in perukarnі get naked, and in a cafe drink cava with tistechki and plitkuyut.From the other side, the tract can be buti topos), and then a smooth transition from the panorama of the place of nature to the panorama of history. The role of a happy lanka between the cosmic and cultural and historical elements evokes the image of the autumn winds that blow at the walls of the monastery between the “gloomy gothic towers” ​​and the tombstone. Pointing below, the fragment miraculously demonstrates the mysticism of the writer, which masterfully manipulates the feelings of the reader, intensifies the mood, ties up with the experiences of the place of the unimaginable, sumptuous and majestic - and it’s even better to go to the image of the share of the poor girl. It will not be forgotten that the change of humanists and educators of the 18th century created the very specific human specialty - the crown of nature and the kintsev metahistory. Often I come to the same place and may I always plant spring there; I’ll come here and in the gloomy days of autumn sumuvat together from nature. It is terrible to see the winds in the walls of the old monastery, between the trees, which are overgrown with tall grass, and in the dark passages of the cells. There, huddled on the ruins of a coffin stone, I hear the deaf haze of hours, the days of the past gloomy, - a hail, at the sight of which my heart shakes and trembles. Every once in a while I enter the cells and I feel quiet, as if they lived in them - so many pictures!<…>Sometimes on the gates of the temple I look at the images of miracles in which the monasteries trapiled - there ribs fall from the sky for the multitude of the inhabitants of the monastery, overlaid with numerous enemies; Here is the image of Our Lady of the beasts of the gates of the leak. Everything in my memory is the history of our country - the total history of quiet hours, if fierce Tatars and Lithuanians fired with a sword around the Russian capital and if Moscow is unfortunate, like a defenseless widow, in the presence of one God she checked for the help of her flies. And most of all, I add to the walls of Simonov’s monastery about the zhalugidnu share of Lizi, poor Lizi. Oh! I love those things that pierce my heart and irritate me to shed tears of lower sorrow! ( , 591-592).

The vision of the mood of "lower sorrow" Karamzin has become one of his most powerful talents. Vіn "drowning" the heroine in Lisin's headquarters. After leaving the light of the world, having become a non-gain place of pilgrimage for Muscovites, they came here to cry over the fate of poor Lizi. On the old engravings of quiet rocks, the texts of “sensitive” writings in different language were preserved, like Muscovites vibrated on the trees, which grew like a bet, which son of a voice changed from Lisinoy to Lіzin, for example: / Yakshcho ty sensitive, passable! vіdpochin”; abo: “The liza drowned here Erastova was named. / There will be a place for all of you to drown" (quoted from:, 362–363). The Simonivsky locus gained a reputation as a place of an unfortunate kokhanny. Ale, few people “read through” having seen the deep poetic connection of this image with a somewhat folding rank of Russian history, or rather, the history of Moscow. Reverend Sergius, who stood on the banks of the great future Moscow, and the "bіdna" Lisa was called by the Simonovo tract as a special dzherelo and a catalyst for poetry, locus poesiae( , 107-113). Prote lesson How many months have you been inspired by the owners of the property: the hour of the writing of the “Bidnoy Lizi” Simoniv monastery was closed at the will of Catherine II, as it was urged to pursue a policy of secularization (to that in the “Bidniy Lіzi” the monastery was “empty”, and the cells were empty 17,5) the popularity of Simonov's yoga again had a chance to be recognized.

The Simonivska tract actively poured into the minds of that heart a half-heartedly unhappy one - while the Karamzinska generation lived. Already for the Pushkin hours, the semantic deactualization of this place is growing, and the memory of the new step-by-step fades away. Tsіkavo, scho Lіzin rates as the place of death of Karamzin's heroine of fortune-telling in the traveler 1938 (, 122-123), if Simon's settlement was called Leninskaya (and in the middle of Lenin's settlement still called Lіzin's square!), z'yasuvati, where and if the rate is the same, at the place of such a virus the administrative building of the Dynamo plant (, 11–13).

Notes:

Gerstein Ege. The duel between Lermontov and Barant // Literary Spadshchina. 1948. No. 45-46 (M.Yu. Lermontov, II). pp. 389-432.

Karamzin N.M. Bedna Liza // Russian prose of the 18th century. M.: Artistic Literature, 1971. S. 589-605.

Oglyad of Moscow: Putivnik. M: Moscow Robotnik, 1938.

Sokir V.M. "Bidna Liza" by Karamzin. Finished reading: Up to two hundred years a day, I leave the world. M: Vidavnichiy center of the Russian state. gum. un-tu.

Shamaro A. Diya in Moscow: Literary topography. 2nd view., Rev. that dod. M: Moscow Robotnik, 1988.

The Great and Vidpovidal Call of the Historian. We know Herodotus, Plutarch, Tacitus, and N.M. Karamzin. Ale for Russian history there is nothing more than authority, nothing more than a name, the lower reverend (bl. 1056-114) - the monks of the Kiev-Pechersk Lavra, father of Russian history.

9 leaf fall the day of commemoration of the chronicler Nestor is celebrated. The fates of yoga life have fallen on the XI storіchchya. For him, literally recently, in 988, the leaders of the Dnipro adopted a kiyan in themselves, who were baptized, still alive were witnesses of that diva. And yet they overtook Russia with the militants, attacked the evil enemies. The caps of Prince Volodymyr could not, or did not want to be united, with the skin of ten years, the inter-households of the princes grew up.

Vcheny black Nestor

Kim is Reverend Nestor? It seems that, being a seventeenth lad, he came to the monastery before the holy elder Theodosius of the Caves(bl. 1008-3 May 1074), de having taken the clergy dignity. Undoubtedly, Nestor came to the monastery to be literate and navit, for equal at that hour, consecrated by a young man. At that hour, Kiev had a lot of readers, from whom Nestor was taught at once.

At that hour, behind the words of St. Nestor

the monks, like a luminary, shone in Russia. Some were mentors, others were firm on chuvanni or on incline prayers; others fasted every other day and two days later, otherwise there was no more than bread with water; інші varene zіllya, інші - more than sire.

Mustaches changed in love: the young ones succumbed to the elders, not shy to speak before them, and showed the obedience of that rumor; and the older ones loved the younger ones, instructed and encouraged them, like fathers of little children. Like a brother, having fallen into a sin like a sin, they poured yoga and with great love shared a poot for two and three. Take bulo kohannya mutually, with strict streaming.

The first days of Nestor's wedding were marked by the days of other chornorizts. Just listened to yoga: I was guilty for the blessings of the rector Theodosius of the Caves writing the history of Russia. At his literary practice, the chronicler calls himself " sinful», « accursed», « God's indecent servant". In these assessments, humility and God-fearing manifest themselves: a person who has reached such heights of humility, succumbs to his soul the least sins. In order to reveal the spiritual rіven of the saints, it is enough to delve into such a whistle: “ The saints took for sin the thought of sin navit the least pomisel, and often navit and mourned over their honesty like sins.

The First Literary Works of Nestor the Chronicler

Nestor was the first one after an hour. Life of the holy princes Boris and Glib, at the holy baptismal name of Roman and David". At the new temple there is a prayerfulness, an exact description, a povchalnist. Nestor to talk about the creation of people, the fall and the rise of yoga from the grace of God. In the words of the chronicler, one can see a heavy sum about those that the Christian faith is expanding in Russia. Nestor writes:

At the same time, Christians multiplied everywhere and dolsky altars began to sing, the country of Ruska became overwhelmed with dolsky belongings, to those who did not chula not a single word about our Lord Jesus Christ; the apostles did not come before us, and no one preached the word of God.

Friend, and not less tsikava and significant work of the chronicler - " Life of St. Theodosius of the Caves". Nestor is called the young novice of the bachelors of St. Theodosius, then, for a long time, by taking part in the relics of the reverend, and the axis of glory yogo life. It's just written in such a vain way.

My meta, - write Nestor, - that the blacks of the future wrote us, reading the life of the saint and celebrating his valor, glorifying God, glorifying the saint of God and staring at the feat, especially for those who appeared in the country of Russia such a man and saint of God.

Nestorov litopis "The Tale of Time"

The main feat of the life of the Monk Nestor was folding up to 1112-1113 "About the last years". A superbly wide circle of dzherel, comprehended from a single, church point of view, allowed the Monk Nestor to write the history of Russia as a warehouse part of the all-worldly history, the history of the human race. " Tale of past years» traveled to us at the warehouse of the crypts:

1. Laurentian Chronicle(1377 r.)
2. First Novgorod Chronicle(XIV century) that
3. Іpatіїvskogo litopis(XV century).

It is reported that Nestor has won the material The most recent crypt(IX century), Zvod Nikon(70 pp. XI century) and Cob crypt(1093-1095). The text has obvious overlaps with the Byzantine chronicle George Amartoli. The authenticity and accuracy of the writings of the Monk Nestor is such that until this very day historians think of them as the most important and reliable source of reports about Old Russia.

« Tale of past years"- The great creation of the father of Russian history.
Not timchasovyh, but timchasovyh rokіv, sho hooted not like a small period, but the majestic fates of Russian life, the whole epoch. In fact, it is called like this: “Because of temporary fates, the stars of Ruska land came, who in Kiev began the first princes, and the stars of Ruska land became їsti”.

History is comprehended by Nestor strictly from the Orthodox point of view. Wyn rozpovidaє about the holy apostles Cyril and Methodius, showing the great happiness of Christening of Russia, the fruit of enlightenment її. Rivnoapostolny Volodymyr- The main hero of Nestor's "The Story of the Past Years". Chronicler of yoga John the Baptist. The exploits of the life of the prince are depicted in a report and with love. Spiritual depths, historical fidelity and patriotism "About the years of time" put in the lowest category in the world's writings.

Chronicle of Nestor Tale of past years” cannot be called a pure history, a church chronicle of a community. For the rest of the history of the Russian people, the Russian nation, think about the turns of the Russian svіdomostі, the Russian spriynyattya world, about the share of that svіtovіdchtya people of that hour. This is not a simple retelling of the yaskravikh podіy, but a sig- nificant European life style, but a profound thought about the place in the world of the new young people - the Russian one. Zvіdki mi? Who are the miracles? What do we think of other peoples?- the axis of power, which stood in front of Nestor.

"A Tale of the Past Years". Last day

The Russian historian and geographer became the first contributor to "The Story of the Past Years" V. N. Tatishchev. Chimalo tsіkavogo about litopis far away z'yasuvati archeographer P. M. Stroev. Winning a new look at the "Tale of Time Litas", as if it were a number of more early lithographs, and having become such vaults in respect of all the lithographs that have come down to us.

Vidomy Russian philologist and historian of the XIX-XX centuries. A. A. Shakhmatov having hung a version, which is leather from the lithographic crypts - this is a historical tvir with its own political position, dictated by the month of that hour of creation. The history of the chronicle of wines has been traced from the history of the whole country. The results of yoga work done in robots " Rozshuki about the most recent Russian lithographic crypts"(1908 рік) that" Tale of past years"(1916 rec). According to the version of Shakhmatov, Nestor wrote the first edition of “About the Past Years” at the Kiev-Pechersk Monastery in 1110–1112. Another edition of the bula was written by hegumen Sylvester at the Kiev Vidubitsky Mikhailovsky monastery in 1116. At 1118 p. the third edition of the "Post of temporary years" was compiled for instructions, or to inspire political intrigues, of the Novgorod prince Mstislav I Volodimirovich.

Radyansky doslіdnik D. S. Likhachov admitting that the 30-40s of the 11th century had orders Yaroslav the Wise a record of popular historical retellings about the expansion of Christianity was made. This cycle became the future basis of the chronicle.

Oleksandr Sergeevich Pushkin, creating your own chronicler Pіmena at the drama Boris Godunov"(1824-1825 pp., Published in 1831), based on the character of Nestor's chronicler, that the truth is right, to wind it up like someone else and not befitting, ani" do not embellish writing».

The Monk Nestor survived the destruction of the Kiev-Pechersk Lavra in 1196. The rest of the yoga practice is permeated with the thought of the day of Russia, about the formation of the Christian faith. The chronicler commanded the Pechersk chants to continue their lives right. Yogo protectors in the literature: reverend Sylvester, igumen Vidubitsky Kiev Monastery; igumen Moses who continued the litopis until 1200; igumen Lawrence- The author of the famous Lavrentiyevsky lithographic vault dated 1377. They all pray to the Monk Nestor: he is the greatest teacher - like a writer, like a prayer book.

As the modern times were established, the Monk Nestor died at the age of 65 years. None of the relics of St. Nestor are changed to be imperishable. Nearby ovens(Antonievyh) Kiev-Pechersk Lavra. At the beginning of the 21st century Association of History Lovers at Kiev University” bound with a slab to the reliquary of the reverend.

To all lovers of Russian history
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Russian literary history is a monumental reminder of the old Russian bookish art, due to the scale and breadth of the hoarseness of historical podia, as well as the form of presentation of the material there are no analogues in the world. The collection has selected weather (behind the rocks) litopisi, tales, sayings, lives of Russian literal history for a long time from half a century (XII-XVI centuries).

The history of early monasteries is present in this and the other world on the sides of the greater workshops, dedicated to the problems of the history of religion and that of the Church. Її vivchennya maє old traditions. The chroniclers can add to the first monastic themes. As a rule, when visiting monasteries, the stench ignored the reports about them, fixed the foundations of the mystical history, which may be significant not only for the monasteries themselves, but also for the history of the old Russian society. The main theme, which has been destroyed by the most recent explanations, is the foundation of monasteries. So, reports about the founding of the Kiev-Pechersk monastery are also found in the past years, and in the Life of Theodosius of the Caves, in which part of the city, is dedicated to the creation of the monastery. The patericon of the Kiev-Pechersk monastery includes "The saying that for the sake of being nicknamed the Pechersk monastery." It was written by the monk-litopian Nestor and included in the collection as “Word to the Eight”. The chroniclers folded the relics of the abbots. The first of such lists can be found in the same Paterik, as well as on the sides of the Novgorod First Chronicle.

The monastic theme has taken its place in the work of historians since the 19th century. The same problems were identified, which still exist until our time, zokrema - the formation of other monasteries. One of the first survivors in the history of the Kiev-Pechersk Monastery, Archimandrite Yevgen Bolkhovitinov, was not only aware of the history of the monastery's vindication, but respecting that he was the first in Russia, but also having respect for those who were blessed in life. The author named a kilka of the main problems of the skin monastery. There are a number of works of the past century, who wrote about the descriptions of the monasteries, which were named in the XI - the middle of the XIV century. However, the stink is more important than describing the character.

Those robots became the most directly involved in the history of the monasteries, as they made statements about the old Russian monasteries and posed more problems. Archim. Macarius (Bulgakov) naming the hour of vindication of the early Russian monasteries.

Later, a new description of the ancient monasteries was prepared, moreover, the history of the first, largest monasteries was added to the place. Ale і tі pracі mali descriptive character.

Another topic, which was actively discussed by the pre-revolutionary successors, was the monastic landowning. One of the first її having put V. O. Klyuchevsky in his “Course of Russian History”, prote through the meager data of the teachings, taking up the report on the history of the monasteries only from the middle of the XIV century. . Analyzing the events of life, V. O. Klyuchevsky created the history of the monasteries, often reviewing the events, established the facts, proposing new dates.

From the other half of the nineteenth century. one more directly emerges from the monastic problematics. The main regulation of internal monastic life, i.e., the problem of monastic typicons (statutes), and bring them to Russia. Іsnuє tsіla is low s stіlіdzhen z th th nutrition, yak, however, it is not left enough, to tsikh pіr є relevant and hvilyuє suchasnyh dolіdnikіv.

Great significance for the formation of monasteries is small work. Є. Golubinsky "History of the Russian Church" (M., 1880. T. I, first half; M., 1900. T. 2, part 1; M., 1917). Vol. 2, part 2). Tsya robot to avenge a special division, assignments to the history of monasteries, de the author destroyed all the problems we have identified, which occupy those other world historians. Є. Є. Golubinsky had previously given up respect for the forms of asceticism that were small in Russia, reporting on the ruling monasteries, walking from the data about the Kiev-Pechersk monastery, showing archimandrites at the monasteries, arguing that this is an honorary title for abbesses. .

In ancient manuscripts, there are stories about monasteries, black life.

In modern historical literature, one can name a few of the main directions. The low work is dedicated to the monastic landowner; stench based on great factual material. Another topic is being explored: food about archimandrites - a special mіsskoi organization of the black clergy in the city, which is small, in the thought of the doslidniki, special status.

The ceremony of monastic statutes continues, which are few in Russia. So, the discovery of this problem is attributed to the work of I. D. Ischenko. Today's historians discover new dzherel that brought the original change to the already weary visnovki about the development of monasteries of that state. Weak vivacity of the early history of the monasteries is explained richly in what an insignificant number of dzherel, who were spared.

The chronicles are being overwhelmed with the main dzherels, what to avenge day from the history of monastic life in Old Russia, ale coloza suffer they have bonding problems. They have specific information about the power of the cloisters, life in their borders, being specified give directions. Fallow after what has been created literary zvedennya, learn about the facts about life in monasteries with other people regions Old Russian state.

Litopisnі vіdomostі supplemented by evidence of other people rativnyh dzherel. Hagiographic works lie before them nenya(Lives of the Saints). A collection of early lives that have come before us small . Mayzhe all in the life of the pov'yazan with the children, mali the most important place in the history of Old Russia is the princes, metropolitans, bishops, and abbots of monasteries. Irrespective of those lists of lives that came before us, signifi- cantly at the hour of the death of the saint, in them it is possible to show the history of monasteries near old Russian places. On the vіdmіnu vіd іt іtopіsіv, zhitіyakh no chronological vkazіvok, і If you don’t know more about other dzherelami, you can specify the hour of silence for other times.

The Kiev-Pechersky Pateriky occupies a special place. Telling about the early history of the Kiev-Pechersk monastery and the first ascetics, who were formed from the beginning of the first third of the XIII century, the core of it was the listing of Bishop of Volodymyrsky and Suzdal Simon with the Pechersky chenets Polikarp. A patericon to avenge dozens of witnesses about Pechersk ascetics. Descriptions of the undertakings appeared in the middle of the 11th-12th centuries. Zavdyaks to this dzherel you can prostrate the steps of the growth of the monastery, your inner life, see the asceticism, sympathize with the prince and the boyars, and also rose the obov'yazkіv chentsiv.

The third group was the birth of monasteries in Old Russia and acts. The number of charters in the early period of the monastic history is insignificant, because of the need for the selection of new assets, because they often contain direct or indirect references to the old times. By means of retrospection, one can speed up the recollection of the ancient history of monasteries, their life and sovereignty.

Birch bark letters - a new legacy of the history of Novgorod, the number of letters, so that you can win the commemoration of the history of monasteries and chernets, is small.

Archaeological and architectural reminders, create artistic crafts, painting - tse dzherela, which allow you to supplement the argumentation of the contributors. Zokrema, on the basis of the remaining hour, the dates of the cloning of the cloisters will be specified.

* * *

Monasteries are populated in Russia once the adoption of Christianity as an official religion. The first reports about the founding of monasteries can be seen as far as Kiev, the first place of the throne, but in the first half of the 11th century, during the period of Prince Yaroslav Volodymyrovich’s reign, “the chornorist often multiplies and the monastyre’s heart beats.” Dekіlka zvіstok about the presence of monasteries near Kiev can be found in the Life of Theodosius and in the Povistі “Why was the Pechersk Monastery called for”, which should be entered to the warehouse of the Kiev-Pechersk Patericon Letopis rozpovidaє, that turning from Athos, Anthony, the future reverend, lingering for a long time and whispering at Kiev "de live, and go to the monasteries, and do not love, I do not want God ...". What did the ascetic feel embarrassed about, not having been deprived of the rich monasteries of his beloved, to settle in the cave near Berestov, which was previously abandoned by presbyter Ilarion when he was led to the holy stele? I repeat the same jokes later and Theodosius. At Yogi Zhitії rozpovidaetsya, like a wine, having spent to Kiev, “go around the whole monastery”, however, not being accepted in one’s own place, but the reason for this was Yogo’s vigilance. What were the cloisters, where did the chernets wonder at one honesty with contempt? Already, the chronicler himself gave evidence. Pid 1037 r. in Povistі past years there are reports about the foundation of two monasteries by Prince Yaroslav Volodymyrovich (“... St. George's Monastery and St. Orini's”). There is no middle riddle about the hour of laying the foundation of two monasteries, but only the recognition of merit for respect. Rіch y tіm, that Prince Yaroslav otrimav іm'ya George, like the squad of Ingіgerd - Іrini, at the holy baptism. Ymovirno, following the traditions of the Byzantine emperors, the Kiev prince arguing monasteries in honor of his saint and patron saint princess. With this rite, the cloisters formed the cult of the saints of the Grand Duke patrons. This is how the life of the monasteries in Russia began as princes. It was characteristic of him that the stench was to reach closed organizations, recognized as serving the princely families. Imovirno, there are no reports of them from the dzherelakh about them. These monasteries were interrupted without a hitch under the influx of princes, they were completely taken care of, that is, they were ktitorsky. By the protyag of old fates, the stench was tied to the singing princely names, which can sometimes be traced for urivchast literary riddles. For example, about the Irininsky monastery there is one more riddle in the Ipatievsky chronicle dated 1147 p. Svyatoslav himself was the great-great-grandson of Ingіgerdi-Іrini, and it was not uncommon for him to steal from the її monastery.

Axis de y requires shukati vіdpovіdі on the delivery before food. The first monasteries, which were vinicli, were tied to the top of the court, directly to the princes, and to that, being in total envy SIMOSTI among them, they didn’t demand chents, they didn’t even think koshtiv for a reason, but for the inevitable trips.

Dzherela do not remind about to what the number was і social warehouse of the monastic brotherhood in whole period, but you can let go what in tsі monasteries went into the world of riches, camp tіlnі kiyani. At what stage did not consume in line up evidence great monasteries.

Nadali naschaki Yaroslav Volodymyrovich, yoga blue, onuki ta great-grandchildren continued the tradition of planting their princes monasteries . In Kiev, and in the outskirts of the princely dynasties, they had their own cloisters, which were passed down from generation to generation, which changedїhnіy zv'yazok zі the capital of Russia. Ale was trampled and so, that the next prince, having spent his camp, and was in a state of turmoil, wasted the place. At the same time, the camp of the family, “chomu”, monastery was also changing. Tsіkavy butt of the Kirillov Monastery, consecrated to the Holy Trinity and created before 1171 by Prince Vsevolod Olgovich. Vіn buv typically ktitorsky, family monastery.

Prote until the end of the XII century. Litopisnі vіdomosti about tsey monastir are pinned. Imovirno, ce Bulo is tied to this, that Vsevolod's lands are moving from Kiev to the Chernigiv land. Being a prince, the monastery lay low in the name of its patrons, and after spending a lot of money in Kiev, the princely gulka of that їхнogo vіd'їzdu from the place of yogo significance weakened. Vin ceases to spend the dawn of the chroniclers in the field, and there is no information about the farther part of the monastery.

Otherwise, the Kiev-Pechersk monastery is being formed. The first yoga riddle dates back to 1051. The monastery blames not for the cost of rich contributors, like others in this period, but step by step gains the significance of the feats of its first ascetics. This monastery was founded by the practice of the hermit Anthony, who came to Kiev from Athos, about which it was already guessed earlier. Nadali the monastery was created with the practice of chents and the mercy of the believers. Step by step, the number of brethren was increased, and the necessity of organizing cells, churches for the construction of services was increased. Іnoki come out of the caves. Next, indicate that Rev. Anthony, having appointed the framework for the return of the monastery with the princely dominion in their bud phase. Antony having dismissed the official sent to Volodinnya by the land of that mountain, where the future monastery will be, in the presence of the Kievan prince Izyaslav Yaroslavich himself. In such a manner, the Chentsi did not waste their time in the fallow land in the princely power, they took away the possibility of independent life of the inner monastery life, which is of little positive significance for the remote development of the monastery.

In the period from the middle of the XI to the middle of the XIV century. in Kiev it was created, for the rest of the tribute, close to 22 monasteries, most importantly princely, in the middle 4 women. The reports about these monasteries were saved in the dzherels. Acts from them (for example, the monasteries of St. Mykola of Mirliky and St. Min) seem to us less like a place of tonsure of fathers. Theodosius of the Caves. Those who knew the stench of Kiev, without a doubt, but it is impossible to determine the approximate hour of their vindication, and it is also important to determine that the stench lies before the princes, as may be all the other monasteries in the capital city. Vinyatkoy at spilnіy group of ktitorskih monastirі becoming Kiev-Pechersk. Yogo is a further development rich in what is seen in typical princely ktitor's cloisters.

Monasteries and other regions of the Old Russian state are blamed for the expansion of Christianity deep and wide. This process is being sown on the cob of the 12th century. Especially one can see Novgorod, about which more vіdomosti were saved. The first monasteries here are blamed on the cob of the XII century. And here the tradition of creating monasteries with a few princes, a little less peace, was founded. First monastery Vinik close to 1119 p. For povіdomlennyam Novgorod first litopis (given NPL), "lay Kur'yak іgumen i Prince Vsevolod church stone monastery of St. George Novogorodі". Yur'ev monastir with a stretch XII cent. having become princely. About new dbali Mstislav Volodimirovich and yogo sin Vsevolod. The monastery was a tomb for representatives of the princely family. The very same political system of Novgorod (the feudal republic) did not convey a strong princely power, which was slandered in other regions of the Old Russian state. The princes were swindling everything, asking for a call, and little was enough for all the power, like, for example, from Kiev. The representatives of the mіstsevoї mіs'koї verіvka was invisibly the mother of a strong prince, as if spitting at the city step by step grew. Novgorod has little of its own princely dynasty - that is why the monasteries, as if they were created as a team of managing princes, near the presence of the first camp near the city. There were only three of them: Yur'ev (1119), Panteleimonov (1134) and Spaso-Preobrazhensky (1198). Hour їkhnyoї establish - it is more important XII Art. After all, at the link with the princely strife, if the authority of the princely power falls, the cloisters of the princes are not created. Already from the end of the XII century. And Yur'ev, and Panteleimon's monasteries turned out to be included in the sphere of boyar activity (at the walls of these monasteries, representatives of the boyar nobility began to appear). Founded in 1199, another princely monastery, created by the retinue of Yaroslav Volodymyrovich after the death of two blues, Izyaslav and Rostislav, also consumed the fuel of the Novgorod boyars. Ce monastery, consecrations of the Rizdva of the Most Holy Theotokos on Michalitsy. The widow of the Novgorod posadnik Zavid Neveronich (Nerevinich) became the first abbess.

In such a rite, a new phenomenon is coming, nowhere before it is seen in Russia - near Novgorod, monasteries are created as a koshta of the boyars. Tse, for example, Shchiliv monastery, yaky, zgіdno with lung patients, foundations for welfare; prote Oloniy Shkil jav laying down rich contributor, scho lying down to the Novgorod boyar family. On yogo koshti buv foundations monastir, vidomy consequences on yoga im'ya. Postupovo and princely cloisters pov'azyuyut fox from the stakes of the Novgorod nobility. The whole process is still going on kintsya XII in., what ran hour after hour to the growing role of the boyars in the city of Novgorod. There will be monasteries near Novgorod and lords. Archbishop John together with his brother Gabriel two monasteries fell asleep - Bilo-Mykolaivsky in the name of St. Mikoli in 1165 r. and Blagovishchensky in 1170 On the Cob XIV in. in Novgorod It is worth remembering to post: Archbishop Moses. He founded a sprat of cloisters: 1313 rubles. St. Mikoli in the Nerevsky Kіntsi, in 1335 p. - Resurrection on Derev'yanitsі women's mo plating , in 1352 p. - Monastery of the Dormition of the Mother of God on Bolotov, so the titles of Moses and In. All these monasteries saved their links with the Novgorod hierarchs throughout the year.

In the period XI - the middle of the XIV century. Novgorod has 27 monasteries, including 10 women. (Div. Dod.).

Another picture is posterized by Pivnichno-Skhidniy Rus. At XII - on the cob XIII Art. the grand duke from Kiev was transferred back to Suzdal, and then to Volodymyr. The weary traditions of princely families are transferred to the new center of political life. So just like in Kiev, the princes will be churches and monasteries. The first signs about tse are heard until the middle of the XII century. (Suzdal and Volodymyr - the beginning of the reign of Yuri Dolgoruky) and until the XIII century. (Rostov, Yaroslavl, Nizhniy Novgorod). After that, like Yury Dolgoruky, having occupied the princely style, he continued the life of temples in Pivnichno-Skhidniy Rus. On the outskirts of Kiev, de princely monasteries played the role of ancestral tombs, Yury Volodymyrovich's naschadkas were free to join their family members in the cathedral churches, they were zapochatkovanyh. Vinyatkom є Yaroslavl, de close 1216 r. Prince Vsevolod Kostyantynovich founded the Transfiguration Monastery of the Savior. Yaroslavl had its own princely dynasty, members of the princely family were tonsured before and were buried at their monastery.

Yak and Novgorod, on the Pivnichno-Skhodі Rus, the monasteries were primed with priests. So, two monasteries were founded in Suzdal, and one near Yaroslavl. The stench served as a meal, the stars were delivered to the bishop at the Rostov cathedra, and where the lords moved away, depriving the throne, accepting the schema. There are close to 26 monasteries near Pivnichno-Skhidniy Rus, 4 of them are women. (Div. Dod.). These monasteries are more important than knyazivsky (ktitorsky).

Vіdomosti about the monasteries of Pivdenno-Zahіdnoї Rusi blame less than KhShch Art. Tse, imovirno, is due to the fact that during the reign of Roman Mstislavich (1199–1205) the Galician-Volinsky princedom is being created more strongly, as it sent one of the proving mist to political life

Ancient Russia. There is not a lot of information about the foundation of the cloisters in this princedom, but there is still no doubt about that foundation. At the 13th century rozkvit Pivdenno-Zahidnoi Rusi. Here the princely power was strong. The princes took a part in all spheres of life, actively intervened in the churches. Making a close connection between monasteries and princes. Behind the records of the chronicler, there were ten monasteries, without intermediary connection with princely families. The stench was created from їkhnyoї koshti, i.e. buli ktitorskie. So, the Apostolic monastery near Volodymyr-Volinsky was prompted by the Volodymyr prince Volodymyr Vasilkovich close to 1287. The message about the monastery is known to the spiritual order of the prince. Vmirayuchi, having inspired his retinue Oleny Romanivna, prompting him to his cost, the monastery of St. Apostles to give the monastery the village of Berezovichi. You can send a distant link to this Volodymyr Vasilovich from this monastery. The innumerable mysteries of the foundation of monasteries in this region of Old Russia, it is impossible for us to reveal the presence of women's cloisters.

Later, during the period of development of monasteries in Ancient Russia, one can succumb to the same stagnation between the political structures of the dosledzhuvannyh territories and monastic life. There, when the princely power was established, the cloisters were created most importantly on princely koshti, and they changed at their new fallows. There, where the nominal princely power was founded (as near Novgorod), the number of monasteries created with the participation of the princes is insignificant, but the cloisters are blamed, tied even more closely with the stakes of the boyars. The camp of the monastery near life was rich in what was lying around, for some reason, such a social proshark to lay a keeper (ktitor).

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Important in the history of the monasteries and the nourishment of their local lore. In the present hour, after the completion of archeological surveys, a more accurate picture of the restoration of ancient temples and monasteries has been created. Characteristic for Russia were those that from the middle of the XI century. monasteries were grounded in the boundaries of the city, or even close to them, at the front. Thus, the Novgorod monasteries of Yur'ev and Panteleimon were roztashovani on a daily basis from the city, three kilometers away, in direct proximity one to one. In the same place, another princely monastery, the Transfiguration of the Savior, was ripped apart. Behind the borders there is a place of rotting and the Kiev-Pechersk monastery. May all the monasteries, being in the populated areas, so that they would otherwise be tied to their lives, so that they would not be completely isolated from the suspended and political life of the Old Russian state.

What types of monasteries were seen in Russia at the hour of the birth of blackness? At the Skhodі, de blackness appeared first, there are two main types of monasteries - self-styled (empty, cells) and sepulchral (kіnovії). What were the first ones, like the names of the middle of the 11th century, the monasteries near Ancient Russia? On the basis of nutrition, it is important to tell, for that there are no uninterrupted statements from the dzherel. Chi monasteries, which were founded in the early period, were great, with good enrichment for internal life. Ymovirno, the stench was empty with a small number of monastics. Metropolitan Macarius (Bulgakov) calls these first monasteries deserts. Of interest is the riddle of the cave of Ilarion Bil Berestov, who settled with the venerable. Anthony. Oskіlki Antoniy, having taken tonsure and lived for an hour, is alive on Athos, as a whole natural are those who are born, who came to Russia, joking at that very form of life, for which they knew, and shedding itself. This form of asceticism is the smallest among the blacks on Athos. Anachoretism - the first pobut of the Byzantine black pobut. Anchorites - Chentsi, yak labored on their own, far from the monasteries, near the deserts and the temples. The stench became the largest class of chents. With the help of the most recent Athos statute (tragos), which consisted of 28 rules, self-sufficiency was allowed to them, as they labored in the monasteries under the abbots, as if they were recognized as old-fashioned before anchorage. For the Life of Anthony, the very abbot of the monastery, in whom the reverend worked, blessing Yogo before turning to Russia, “... and let the blessing of Holy Mountain be upon you, for you will see a rich one who will become blacks.” Turning around, Antoniy could not know those places for a long time, de could do his deeds. “I began to walk on the netry and mountains, jokingly mіstsya, as if God had commanded you” . I know. Pechera, having settled in Yaky Antony, used to lie with another ascetic. Itself here from “blessing the Holy Mountain and his hegumen, who was tonsured by him”, Antony having become to live, “stopping day and night at the practice, chuvannya and prayers” .

Otzhe, already in the middle of the XI century. in Russia it was known to be empty as a type of asceticism. The first Chentsi lived on the outskirts of Kiev, wailing in the mountains of the oven. The Kiev-Pechersk Monastery itself was built on the cob with the majestic number of caves and the cave church doti, while the number of chents was growing on the floor, so that the stench in the caves could no longer spread. Then, with the blessing of Anthony, the monks set up a monastery on that land, like the stench they took away from the prince Izyaslav. And Antony himself is reborn in the mountains, de-digging his own new oven for a further feat.

Well, before the nutrition about the foundation of cenobitic monasteries in Russia during the first period, we still can’t find a residual solution. Gurtozhitok transfers the regulation of the internal monastic life, which can be reached for the help of monastic statutes (tipikoniv). Chi buli vіdomі statutes in Russia - nutrition is not yet a virіshene. Following the old Russian monasteries, P. Kazansky having thought about those that in the first period the development of Russian monasteries were in the home, the Crimea extended at the Skhod suvorogo Studijskogo statute, those other statutes, that not all monasteries, in particular, were the number of your brothers innumerably.

Vіdome svidchennya, alone in his family, about the provision of the Student statute in the Kiev-Pechersk monastery by St. Theodosius of the Caves. This information is purged in “The saying that the Caves Monastery was called for the sake of it” of the Kiev-Pechersk Patericon and in the Life of Theodosius of the Caves. Proteo the most recent development of the hermitage is taken from the epoch of prep. Sergius of Radonezkiy and yoga scholar.

In this order, from the adoption of Christianity, at once, from the new orders of Byzantium, to come that type of monastery, which is wider there. Spopchatka, like and Skhodі, in Russia is blamed for the surroundings of the desert cells (ovens), and from the middle of the 11th century. vinikayutsya vlasne cloisters.

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In order to show the place of the monasteries near the structure of the feudal church, it is not enough to install them. It is necessary to look at the regulation of the internal monastic life, the mutual cloisters with spiritual and secular power, the political and state functions of the monasteries in the old Russian household. For the greater number of monasteries and monastics, it was necessary to arrange life at that walls, as it was appointed earlier, at the sight of the adoption of statutes.

In this hour of vіdomy words'yansky list of the Studіysky statute XII Art. Vіn buv creations for the Novgorod Blagovishchensky monastery, founded by Archbishop John in 1170. Tse zasovuєtsya for postscripts, that the manuscript was saved on the sides, that confirms the reliability of the monastery. Most of the contributors accept the same statute of the Oleksiievsky edition for the statute of the Kiev-Pechersk Monastery. The presence of a sacral state, meals, cooks, planting a cellar, that is the monastic economy, chentsya, as you know, monastic maetki, є a manifestation of a maid brought into the monastery. Himself tired of another hour of the abbess of St. Feodosiya buv otrimany to the Kiev-Pechersk monastery from Athos and buv zaprovadzheniya as the norm of the behavior of chentsiv. Naskіlki was accepted suvori rules of the statute - food, on which we are singed. And I’m allowed to translate the Statute of the Studian Monastery in Novgorod lay admit that such lists were found on the territory of Russia. On the right, in the fact that the Pechersk Monastery was the same place, the stars were seen by more church hierarchies. The stench was good, they knew the orders of their monastery, but later, naturally venno to let go, the stinks endured, or they tried to transfer them regions Rusi, de occupied the holy chairs.

How was it that the provision of the monastic statute in Russia was enforced? Tse nutrition is blamed reasonably, shards seem to be that reverend. feodosiy forcibly introducing new hermitages at his monastery orders. Comparison of some articles of the Student Statute (selection of abbots, possibility of burial at the walls of the monastery and etc.) pouring I give to the inhabitants of the Pechersk Monastery that the Student Statute in its best appearance is practically unacceptable in Russia. After the death of the venerable Theodosius himself, the statutory order is undermined.

We sing from the butt of quiet statutory provisions, as if they were standing for the possibility of burying the white monastery. On l. 23 pro. - 238 pro. Russian List of Student Statute XII Art. there was an article “about those how to commend no one at the monastery” . The statute zhorstly establishes a fence on the burial grounds in the boundaries of the monastery itself, not only chentsiv, but quiet, who shaved the monastery for pennies of land volodinnya. The text has an indication of those that such a fence was adopted in the Kiev-Pechersk Monastery after the praise of the new statute.

What are we supposed to be true? The lives of Anthony and Theodosius point to those who insulted the stench before their death, sob they were buried in the ovens, in which the stench labored. As it was established, the statute at the Kiev-Pechersk monastery was adopted even before the death of the Monk Anthony, tobto between 1072-1073 pp. The reverend labored like a samіtnik. To that you can use a whole natural yogo bazhannya but we bury it by the stove. Having accepted the black statute, as a way to hedge the dead near the boundaries of the monastery, Theodosius did not hesitate to try to transfer the body of Anthony to the monastery.

Fate later, 1074, Theodosius himself is dying. Dzherela point to those who reverend“... commanding brethren swear in the oven, de show the practi rich, rich sitse: at night save my body ... ". Tse sche one proof, scho in the period igumenuvannya VIP. Theodosius article about the burial posture by the walls of the monastery in Pechersk monastery winced.

Prote did not pass two dozen years, like in 1091 p. On the side of the hegumen and chents of the Kiev-Pechersk monastery, a decision was made about the transfer of the relics of Theodosius to the center of the monastery: “At the summer of 6599. The hegumen of Theodosius and Pecheri was transferred to the monastery. We will show this fact. First, the decision was taken at the open gatherings of chents. In another way, vin to speak about the destruction of the statute of the monastic statute. This confirms our admission to the fact that the Student Statute in Russia was accepted in full agreement, which confirmed the specifics of the Russian clergy and the minds of the life of chentsiv in monasteries. They motivated their decisions, that "... it’s not good to lie to our father Theodosiev around the monastery (i) of his church (i) his church, then having fallen asleep the church, and zgurtuva chernorysts ..." Ozhe, do not lie to the head of that order of the church, that cloister should be honored for them. Indeed, in this case, the role of playing a political motive is important. Already in 1108 p. officially, on the death of hegumen Theoktist (1103–1112), Prince Svyatopolk Izyaslavich punished Theodosius “to write the metropolitan into the Synod and ordered him to write it in according to all the bishops, and all the bishops with joy inscribed, and. With these deities, the cob of the canonization of Theodosius of the Caves, the yogi of the Central Russian commemoration, was scrambled. According to A. S. Khoroshev, the preparation of the canonization of the saint began in 1091 with the transfer of his relics. The cult of Theodosius was necessary for Prince Svyatopolk to fight against the authority of Volodymyr Monomakh, for whom the people were a zealous successor of Christianity.

After the transfer of 1091 p. relics of St. Theodosius practice of burial at the borders of monasteries expanded throughout Russia. With whom one is afraid, there is a great diversity of osibs, as they took away the possibility of being consecrated at the monasteries. Already the beginning of the XII century. and later, until the middle of the XIV century. in the cloisters they were like abbesses, church hierarchs and chentsi, and secular individuals (representatives of princely privileges, posadniks, boyars).

So it was in the XII - the middle of the XIV century. Feodorovsky Watch (Otniy) and Kirilovsky Trinity Monastery were created in Kiev. The first one was founded by Mstislav Monomakhovich and was a tomb for his family, and the other one was for Vsevolod Olga. At the Novgorod Yur'єvі monastir, princely burials of the 12th century are known, and in the middle of the 13th century. At the same Novgorod on the cob of the XIII century. the role of the Novgorod boyars is being strengthened. At this hour, reports are being announced that representatives of the Novgorod boyars are buried at the monasteries. So, behind the records of the Novgorod litopisi, the links of the villagers’ names with the singing monasteries are clearly prostrate: for 20–40 years at the Yur’ev monastery, they wish to receive gifts in the Sim’ї Miroshkinichiv, in Arkazhi – with the Prospekt Khushtin’s Malievich.

Otzhe, already on the cob of the XII century. the orders regulated by one of the articles of the statute are modified and take on the form that most suited the minds of Russia.

Chi buv v_domy іnshiy statute in Russia? At the same time, you can opinion it’s less elegant; reminder in dzherelah vіdsutnі yut. Ale mayuchi on the verge of that diversity of types of icons, yak іsnuє vovalo at Byzantium, you can admit that the deacons were from vіdomi ta in Rus. Adzhe ascetics, seeing the holy mass as pilgrims, could be familiar with other statutes adopted by that other monastery.

On the basis of the Life of Theodosius and the Patericon, one can prostrate, as life was ruled at the Pechersky Monastery in no more than an hour manager, off Anthony, ale y for hours Theodosius. Patericon to revenge valuable material of the history of Russian monasticism.

For the early period of the history of chernets in Russia, the character turno mayzhe povna vіdsutnіst danih pro kіlkіst chentsіv i їkh sotsі alom warehouse. I'm starting to make the Kiev-Pechersk Patericon anew. On the other side, you can find a description of how many people were formed during the hours of Anthony's brotherhood. Among them is Theodosius himself, who, having received from Antony, tonsured after the long unsuccessful monasteries of Kiev monasteries. If Theodosius became abbot, the monastery already had 20 coins, in a short hour the number grew to 100 coins. Same same vikl. Theodosius, having opened a statute for the ordering of the internal life of the monastery, which had been opened.

The social warehouse of the brethren's buv rіznomanіtniy - to the monastery they are accepted as the abbot of the common people (St. Theodosius himself), as well as representatives of the merchants (Іsaakіy the baker), the boyars (Varlaam, the son of the boyar John, for Prince Izyaslav of the appointments of the hegumen of the Dmitrіvsky monastery (), and so Chernigiv prince Svyatosha - 1106). In the midst of the Chances, the Polovtsy, eels, Varangians, Greeks, buv lіkar virmen and lіkar sirієts on the name of Petro, etc. are born. Also, people of different nationalities were tonsured at the Pechersk Monastery. The camp of the Kiev-Pechersk Monastery near the temple added faceless pilgrims and pilgrims to live forever at the walls.

For a complete reconsideration of the city of monasteries in the life of the old Russian suspense, it is necessary to return to the establishment of the current state of power. Ale y tsієї those vіdsutnya enough dzherel XI-XIV cent. Following only the act material, Ya. M. Shchapov diyshov vysnovka, that on the butt of the Pechersk monastery it is possible to carry out the process of origin and development of land moisture through the way of transferring income from the sovereign lands, the princely village of other villages to the monastery.

How did the monasteries swell the power of the land that Ugiddya? In the first place, the monasteries of monasteries were going to goitre and secure their cloisters with foundations. Crimean contributions to the sight of icons, books, pennies of stench were transferred to the authorities of the monasteries and lands with a lot of favors. Letters were saved, what to give to the pіdstav so clean. Dekіlka akіv vіdnosjatsya to Novgorod Yur'ev monastery. The Annunciation monastery near Novgorod mav his village, like his creators (Archbishop John and brother Gabriel) "bought and handed over ... to the monastery." Bishop Nifont grants the Spaso-Mirozhsky Monastery in Pskov land near Volodinnya, and Archbishop Moses gave an impersonal mother to the Mikhailovsky Monastery on Skovorottsi.

The second way to give monasteries land to the authorities is to contribute. The stench fought with the riddle of the name of the contributor at the regular monastic services, the rich one - for the sake of securing himself, that "power" of his soul to save his life. Even more commemorating the Ipatiivsky chronicle dated 1158: “For this reason, the blessed princess Glibov Vseslavich, the daughter of Yaropolch Izyaslavich, has ceased to be blessed ... so blessed is the great princess with love to her prince, to the holy Mother of God and to her father. Bo Yaropolk for all the life of his Neblsky volost and Dervsk and Lutsk, and the city of Kiev; Deep in the stomach of his princess, 600 hryvnias were slain, and 50 hryvnias of gold; and for the prince's belly, the princess lost 100 hryvnias, and 50 hryvnias of gold; In this way, the Kiev-Pechersk monastery to shy away, put two generations of one princely family together, as the rule is not in Kiev. Tse show the significance of the monastery for the entire ancient Russian society. A similar sight gives a suggestion that it is not a lonely fall, although the information is laconic. The Pateritsa has information about making contributions to the monastery as representatives of the princely ranks, and the boyars.

Some monasteries occupied not only the land volodinnya, but also і the right to collect data from them. Contributors secure monasteries with immunities. This is expressed at the formula of the fence at the entrance to the monastic land volodinnya, as it was assigned by the charter of Izyaslav Mstislavich to the Panteleimonov monastery, de fence is worth not only a prince, but also a bishop of Novgorod.

We surrounded the forces of that land, the monasteries took away the other volodinnya from the authorities. Before them enter "fox, and sides, and traps ...". Prince of Ryazan Oleg Ivanovich saw the village of Arestivsk near Volodinnia Olgov Monastery “with wines and polychka, and lands, and earth, and lakes, and beavers, and huts”. Monastir became the ruler of the orne land, lakes and beaver farms, which were planted there. Bobrov's watering was respected by the buttocks' occupations in Old Russia. Sound at the monastic authority, the Crimean land was donated from the villages, mowing and bows entered. Іsnuє vіdomosti about the manifestation of thinness in monastic villages. The people of the monastic forces were engaged in fishing and watering. Boards and borders of the earth indicate the preparation of honey: so it is the same as watering for beavers, ce spokonvichny Russian trade that brings good income. In this rank, the statehood was one of the direct activities of the monastery.

Second the form of activity bulo "creation of charitable money at monasteries for the wretched and none who avenge themselves on koshti most monastery. On the tse monastery won the tenth part zі all monastic incomes. It's a pity, only a few years have passed before us alone similar evidence that the Kiev-Pechersk Mona is worthy washing during the period of Feodosiya's abbey. Ale, knowing that infusion and meaning, yak mav Pechersky monastery in Russia, you can let walk, what similar facts were noted in other regions.

The monasteries were small and significant, with the help of them the deacons of financial operations were vibrating. So, after the spiritual Clement of Novgorod, Yur'ev monastery step into the role is given by the position of the penny of the boyar's needs. Pres ice vіn turn to the monastery tі koshti, but at the sight of the favor of the village from the lands of that ugіddy.

At the same time, from the villages and the monasteries, the monasteries took away the people from the authorities, as they inhabited. So, at the letter to Yur’ev monastery on the Volodinnya of the Terpuzsky tsvintar Lyakhovichi, there is a riddle: “… it is transmitted from the earth and from people, and from horses… to wicks…”. Monastir is taken in authority"Of people". The stench of the free population, as if it were not stale in the sight of the Novgorod prince. Yakbi stinks were fallow in the form of a new one and paid a danl, then in a letter, ymovirno, ce bulo would be wised (as in a letter to the volodynnya village of Buits z polyuddy). The Pechersk Monastery is also filled with villages and people who live there, even in the third quarter of the 11th century. The monastic villages are repeatedly haunted by the Life of St. Theodosius. For example, in rozpovidi about those who were brought to you as pracіvniki, “they were beshed in the same village of the monastic desire to steal” Fr. In 1096, in the chronicle, the entrance to the Kiev-Pechersk monastery in Suzdal is revealed.

In this rank, the state of the monasteries takes away the friendly mind and the possibility for its development and prosperity. Tse turn them into great feudal rulers. Vivchennya dzherel shows, the skin monastery, having started to increase its volodinnya. At the same time, the monastir mav his land on his own, suvoro vіdmezhovuuchis in the sudіdnіh territorіy. As having appointed Ya. M. Shchapov, similarly to the church monastery, the land power stands before the elders, not one and fragmented. But it led to the fact that monasteries through their specificity

closed organism, which developed their state not equally.

* * *

Monasteries near the XI - the middle of the XIV century. roztashovuvalis at the borders of the city close to the front, but it led to the fact that the stench was small enough to see the life of the world. The old Russian monasteries were not only associated with representatives of the other members of the princely noble families, but also without intermediary took part in the political life of the household.

First, in the monasteries, conflicts were brewing between fortune-telling princes, who fought among themselves at the Kiev table. At 1169 p. after the death of the prince of Kiev Rostislav Mstislavich for the grand princely style, the struggle between relatives broke out. The war ended with the reign of Mstislav Izyaslavich near Kiev. Ale spіrnі nutrition is necessary to virishuvati. Prince David Rostislavovich took the escorting princes near Vishgorod, and as a place where the princes died, becoming the Pechersk monastery: “... and Mstislav came to the Pechersk monastery, and after him Volodymyr came and ordered you to be taken to the icon and abbess of the cell ... ” . the princes, who arrived, took a hell of a kiss, but, however, did not put an end to the discord.

The abbots of the great monasteries were quiet in the middle, who tried to resolve the conflicts between the princes. The greatest activity was shown by the abbesses of the Pechersk monastery. As far as Novgorod, the abbess of Yur'eva monastery took the most active part in the life of the suspenst. Quite often they were ambassadors, entrusted to the prince, Novgorodians. So, in 1133 p. hegumen Isaiah saw him as the ambassador of Kiev, after which he turned to Novgorod with Metropolitan Mikhail. The Novgorod First Litopis does not explain the reasons for this trip. The call is in close proximity to the calls about the conflict between Novgorod and Suzdal, as well as between Kiev and Chernihiv. Novgorod buv khіba scho center tsikh podіy. Crimea vzhitih against Suzdal, Novgorodians called out to participate in another conflict over the skin of two groups. Possibly, the arrival of the Metropolitan to Novgorod was necessary for the culmination of these inter-communal relations. Prote y іnshe - tsim trivalym perebuvannyam at the Russian pubs (from breast to fierce 1133), Metropolitan Mikhailo sat down in political references.

Some abbots of the Yur'eva monastery act as mediators in the fight near Novgorod itself. So, in 1342 p. Vladika Vasil Kaleka (1329–1351) sent Archimandrite Josip and the boyars to start a conflict, which was the cause of the city’s tie with the murder of a wealthy Novgorodian, Luka Varfolomiyovich. Those who were the rector of the Yur'ev monastery as the head of the messages, speak about the significant authority of the rest of the city dwellers, even more so Josip Bov and archimandrite, who put him higher for the abbess of the Novgorod monasteries.

Important is the function of old Russian monasteries, like the preparation of future church hierarchies, bishops and archbishops. Sound before hanging on the vladny stele, the future priests underwent a solid preparation at the walls of the monasteries. The monk of the goiter is not only to win over hearing, but rather to take care of his self-perfection, to make prayers, to speak about the deity and to win church rites. So, Theodosius Mav, sound about virity, chim chenci occupied at night: "If you chuli someone you do prayers, and becoming glorified about the new God" . Yakshcho chenzi buli occupied indecent right, with empty roses, reverend later ganiv chi carav їх. Monk bov goiter dorimuvatisya deanery, humility, which allowed you to this hour collapse from hierarchical gatherings of settlements that were founded at the walls of the monastery. The largest deans of chentsiv were chosen by the abbots. It is more important than the path, which passed in the walls of the monasteries of the future Vladyka. Thus, Metropolitan Petro, before his appointment as Metropolitan of All Russia, was born. At 12 rokіv vіn pіshov from the house in one of the Volinsky monasteries, de "nіs monastic rumors, carrying water and firewood to the kitchen, my brothers' hair shirts, and nі vlіtku, nі vlіtku аnіtrohi without leaving your rule" . After a deyaky hour, “by the will of the rector, we were killed by the deacon, and then by the presbyter.” After a trivial perebuvannya at the walls of the cloister of the monastery, Petro, having taken the blessing of the abbot, and having created at the empty place on the river. Rate of his own monastery in the name of the Transfiguration of St. Spas. At the new one, before being placed on the holy stele, Petro was abbot. The very fact that the abbot of the monastery, in which Peter worked, allows him to speak about those who are exclusively humble and deanery, as well as preparations for the initiation of that, establish new chants already at their own monastery.

Behind the dzherelami, which were saved, you can designate those monasteries, from which the bishops for the departments of the old Russian cities came out. Їх close to sixteen. They tried stinks at eight places, varying according to each case: Novgorod - 5, Kiev - 3, Volodymyr and Rostov 2 each, Pereyaslavl, Suzdal, Yaroslavl and Tver one each. The abbesses of these monasteries became lords, most importantly among the sixteen eparchies of the sixteen dioceses. Dzherela argues for those who left the Kiev-Pechersk monastery and succumbed to the power of the cathedra as if they were princes. Tsі vіdomosti duzhe tsіnі, oskolki from different ruling princes to put on the vladniy stіl іgumenіv z monastirіv, yakі єєїм "family". So, Mikhailovskiy on Vidobichі monastery was ancestral for Rurik Rostislavich, shards of the wines of Vsevolod Yaroslavich, the founder of the monastery. Delivering to the Bіlgorod Stіl Andriyana, Ryurik Rostislav enlisted the support of Vladyka in the fight for Volodymyr Kiev. The same can be said about the deliverance by Prince Vsevolod Yuriyovich on the Volodymyr stele of the abbot of his native monastery (the Savior on Berestov, created by yogi Volodymyr Vsevolodovich). Metropolitan Nikifor repaired opir, ale without Uspіhu.

At Novgorod, the monasteries themselves prepared the places of the archivs. At tsomu Yur'ev monastery at the period, if he became an archimandrite (mid-XIII century) as a school for future hierarkhiv. Often, bishops in Novgorod were elected at open gatherings with the participation of the priest prince and chents. Tse with the political system of Novgorod, democratic, lower in other places. A. S. Khoroshov is aware that this practice was established in 1157 r. On the basis of the choice of city dwellers of that secular government for the participation of abbesses and representatives of the white clergy, the holy cathedra in Novgorod was occupied apparently: from 1156 p. hegumen Arkadiy from the Arkadzh of the monastery, Anthony in 1211. that Arseniy at 1223 p. that 1228 p. - Chentsi from the Khutinsky Spaso-Preobrazhensky Monastery, and in 1229 p. - Igumen of the Blagoveshchensk Monastery Feoktist.

When appointed Vladik of other dioceses, it is necessary to note one special feature. Here, like in Novgorod, the hierarchical style was occupied by vihіdtsі z monastirі, roztashovannyh at the quiet eparchies themselves. For example, like in the XIII century. the bishopric of Volodymyr was created, the okrema of the Volodymyr-Suzdal diocese was formed. Under whom, the Volodymyr monasteries themselves were preparing future hierarchies. A similar picture is seen in the Rostov and Tver dioceses.

The monasteries in some places served as a place of indoctrination. For the whole hour, representatives of the princely families drank with them, especially for political motives. So, first lower at 1147 p. to accept the martyr in the hands of the Kievan, Prince Ihor Olgovich, son of the Chernigiv prince Oleg Svyatoslavich, the baptism and affiliation of the shoulder at the Kiev Mikhailovsky monastery, and the last translations before Pereyaslavl at the wall of the St. Ioannivsky monastery. The Kiev Mikhailovsky Monastery was founded by Prince Vsevolod Yaroslavich on the eve of the prince's reign near Pereyaslav. Monastir was ancestral to yoga, and Izyaslav Mstislavich was the great-grandson of Vsevolod Yaroslavovich. Vіdtak vіn having planted his supernik Olgovich near his native monastery. Pіznіshe transvіv yogo is the same at the ancestral monastery of St. John in Pereyaslav. Vignany from Kiev, Igor Olgovich, laid down at the prince's monastery, which he threw off.

Showy view of the bed-room of the Novgorod bishop Nifont at the Pechersk monastery. It happened in 1149, when Nifont became in opposition to the appointment of Klim Smolyatich as Metropolitan Prince Izyaslav Mstislavich. Why should Nifont be sympathetic to the Pechersky monastery, and why not, let’s say, to that Mikhailovsky, for Izyaslav ancestral monastery? It is possible that the activity of Izyaslav Mstislavich was straightened out by the departure of the Russian Church from the patronage of the patriarch, bula pidtriman hegumen and chants of the Pechersk monastery. The axis of what is the enemy of this, Nifont, of laying down at the walls of the monastery, de could not know the tips. At times, the monastery and the prince act as allies at the reach of one.

From the other half of the XII century. in the old Russian towns of Vinykla a new organization - archimandrite. This is a monastery, which has planted a crowd of the middle. Archimandrite Zdiisnyuvala call between black clergy and mist, prince, episcopate, and also in many respects, she controlled mutually between the monasteries themselves.

Archimandrite's vindication, as I respect Ya. N. Shchapov, Bulo maybe after that, as the monasteries became independent feos distant government organizations. Being subordinated to the metropolitan and bishops in the plan of church discipline, stench in the administrative office, in participation in the life of the city, there was little independence, which is why it is rich in what it was washing with their own ktitors - princely dynasties and boyars (in Novgorod). Nayranishi reports about the fate of "all abbesses" of the Moscow monasteries were tied with princely funerals, with princely z'izdas just in Kiev. per Vіdomosti dzherel, іgumeni take the fate of the great political and economic podіyah from the city of krim metropolitan chi instructed іz.

The first Archimandrite Vinicla in the capital city of Kiev in the other half of the XII century. This title was taken away by the Caves hegumen Polikarp (1164-1182), which was a close connection with the Kievan princes during this period, especially with Rostislav Mstislavich. The true right of recognition, and the confirmation of the archimandrite's approval, belonged to the patriarch. In Russia, maybe, it’s right that the metropolitan is a protege of the Patriarch of Constantinople. Ale Polikarp at this hour was not in the best hundred years of the head of the Russian Church - the Greek Kostyantin. The reason for the boules was deakі razbіzhnostі z church catering. Proximity to the prince's booth points to those that the initiative to take away the title of archimandrite by Polycarp came out of the prince itself, and the archimandrite itself in Kiev can be considered as an institution, contrasting the Metropolitan with the title of princely power.

His own institute of archimandrite near Novgorod, although, as in other places of Russia, he blamed the princely monastery for example of the XII century. under the hour of the abbess Savatiy (1194-1226). Zavdyaks to V. L. Yanina, the organization was vindicated to report in detail. At Novgorod, the archimandrite leaned on a veil. The term yogo perebuvannya in the settlement was intermingled, and the abbesses of the Novgorod monasteries changed one another in each settlement, taking with them the abbotship from their monastery. The Archimandrite of Novgorod was made independent and in the name of the Archbishop of Novgorod. In Pvnіchno-Shіdnіy Rusі, including Moscow, archimandrite vinikla later - in the XIII - first half of the XIV century. so at princely monasteries. For example, in Yaroslavl - at the Transfiguration Monastery of the Savior (1311), and in Moscow - in the Danilov Monastery (ear of the XIV century).

The vindication of the archimandrite viklikana is necessary for the black clergy in Old Russia. She played a special role in her own, according to Ya. Axis and reason, through the yak of the archimandrite, were blamed more importantly in the princely great monasteries.

The monasteries were no less than great feudal rulers, closely connected with the political life of the city and power, and were also the centers of ideological life. At the walls of the monasteries, manuscripts were being created and copied, and they were expanding among the believers. Schools were founded at the monasteries, in which literacy and theology were taught.

So, according to V. N. Tatishchev’s advice, the daughter of Vsevolod Yaroslavich Yanka fell asleep at the Andriivsky monastery in Kiev, a school for rich girls: “The young girls weren’t rich enough to pick up, they started writing, also crafts, and other core knowledge ...”. Dzherelo tsієї іnformatsії nevidome, prote like a riddle allows you to affirm that the monastery was a place, the stars were illumined, the newcomers to practice, faith that morality. The riddle about the foundation of shkil at monasteries in the period up to the middle of the XIV century. no.

Іsnuyut okremі zvіstki, scho confirm the literacy of Russian chentsіv. So, at the Pechersk Monastery, the monk Ilarion “was more cunning to write books, and every day and night he wrote books in the cell of our blessed father Theodosius ...” . І tse zvedennya goes to the other half of the XI century. Being a nun, Euphrosyne, having sat down at the cathedral church of St. Sophia in Polotsk, “beginning the crumbling feat of the post-Nitsky priymat, beginning to write books with your own hands, hiring people to help them” . This evidence shows that one of the things to take at the walls of the cloisters is to write off books. The need was dictated by the broad expansions of Christianity, which would open up the Daedals to the larger territories of Old Russia. At the monasteries, scriptors were founded, church works were created and copied, there were libraries, and books were saved. Until now, a small number of manuscripts of the 12th - mid-14th centuries have been preserved, which give us a basis for the singing criteria of bringing them to the book masters of the monasteries, which they already founded. So, on the basis of the Novgorod-Pskov material, M. M. Rozov pointed out the presence of book writing at the Novgorod Khutinsky monastery. Mav your library and Yur'ev monastery, prote vіdomosti about tse duzhe minuscule.

Near Kiev, near the Pechersky monastery, the book center has been founded, maybe, and in the Zarubsky monastery. The chronicler tells us about one of the deaths of this monastery: glory Metropolitan Klim Smolyatich brought from Zarub, more black rіzati skimnik and buti scribe and philosopher, so like in Russian land don't freak out..." Abraham Smolensky, who labored at his monastery, was the author of many works, such as “A word about the heavenly powers, for which a human being was created,” and also Lithuania, seen S. P. Rozanov. Turiv is another center of education puppies at Western Russia. Here a prominent representative of enlightenment puppies i books buv Kirilo, Bishop of Turiv. Vіn boov av torus povchan, urochist slavs and prayers, such as "A Parable about the Soul and the Body", "A Tale about the Bіloritsa and the Monk", "The Tale of Chornoritsk Chino", 8 slovs on the church holy, 30 prayers and 2 canons. The work of Kiril Turovsky has become one of the vishchih reach of literature of the XII century. Create a high artistic rіven, deep symbolism. Yoga has a flair days The idea of ​​the unity of Russia is clearly proclaimed, as it is one of the main ideas of old Russian chronicles and hagiographic works.

Addendum. List of monasteries in the XI - mid-XIV centuries.

At this addendum, a sample was made to collect information about all the important monasteries in Russia during the period that slander us. At this list, all the information has been pointed out, which can be found in the publications of the journals. For the prosperity of the monastery, it was arranged in chronological order, as far as possible, as well as the eparchy, which was already founded in the first century after the adoption of Christianity in Russia. Indicate the first remaining riddles of the skin monasteries in the letters of the dzherelakh, which lie until the period until the middle of the XIV century.

1. KYIV

1. George (St. George)	- Mention. from 1037 to 1063 p.
2. St. Irene	- Mention. With. 1037 to 1063 p.
3. Kiev-Pechersky	- Mention. With. 1051
4. Dimitrievsky (St. Demetrius)	- Mention. from 1051 r.
5. Mikhailovsky on Vidobich, Vsevolozh	- Mention. from 1070 to 1250 rubles
6. Spaso-Preobrazhensky on Berestov	- Mention. from 1072 to 1231 r.
7. Klovsky Bogoroditsky, as well as Stefanech	- Mention. from 1091 rubles, pid 1108
8. Andriivsky (Yanchyn) - squads.	- Mention. from 1105 to 1231 p.
9. Mikhailovsky Zolotoverhy	- Mention. from 1108 to 1195 r.
10. Lazarev - squads.	- Mention. pid 1113r.
11. Feodorovsky Watch (Otniy)	- Mention. from 1128 to 1259 p.
12. Simeonovsky	- Mention. from 1147 to 1162 p.
13. Kirilovsky Trinity	- Mention. from 1171 to 1231 p.
14. Vasilivsky Trokh-Sviatitelsky	- Mention. pid 1231
15. Mykolaivsky (St. Mykoli)	- Mention. at the XI century.
16. St. Mini	- Mention. from Syria. XI Art.

1 . PSRL. T. 1. One hundred. 151; 163; T. 2. Stb. 139; 152; H3J1. S. 210.

2 . PSRL. T. 1. Stb. 151; T. 2. Stb. 139; 327.

3 . PSRL. T. 1. Stb. 159; T. 2. Stb. 147; 919.

4 . PSRL. T. 1. Stb. 159; T. 2. Stb. 147-148.

5 . PSRL. T. 1. Stb. 174; NPL. S. 17, 191; PSRL. T. 2. Stb. 806.

6 . PSRL. T. 1. Stb. 181; T. 2. Stb. 171; 456^57.

7 . PSRL. T. 1. Stb. 210-211; 283; T. 2. Stb. 202; 260.

8 . PSRL. T. 2. Stb. 257; T. 1. Stb. 456^57.

9 . PSRL. T. 1. Stb. 283. Div is also: Kiev Synopsis. Kiev, 1836. S. 97; PSRL. T. 2. Stb. 694.

10 . PSRL. T. 2. Stb. 276.

11 . PSRL. T. 1. Stb. 299; T. 2. Stb. 293.

12 . PSRL. T. 1. Stb. 318; T. 2. Stb. 354; 518.

13 . PSRL. T. 2. Stb. 544; T. 1. Stb. 456-457.

14 . PSRL. T. 1. Stb. 456-457.

15 . Div: Life of Theodosius of the Caves // PLDR: XI - ear of the XII century. pp. 322-323.

16 . There. pp. 328-329. Bindings to the names of the future hegumen of the monastery Nikon, tobto until 1078.

2. NOVGOROD

8. Spirits	- Mention. at 1162 p., and also at 1357 p.
9. Theotokos Annunciation, Blagovishchensky	- Mention. from 1170 to 1310 r.
10. John the Baptist, Rostkin-wife.	- Mention. pid 1279
11. Peter and Paul, Peter and Paul	- Mention. pid 1185 and 1192 rr.
on Silnishchi - squads.
12. Spaso-Varlaamov, Khutinsky	- Mention. from 1192 to 1247 p.
13. Kyryliv, on the island of Nelezeny	- Mention. pіd 1196r.
14. Euphemia at Teslyakh	- Mention. pid 1197
15. Mykolaivsky, on Ostrivtsi	- Mention. 1197 r.
16. Spaso-Preobrazhensky at Nereditsy, on Gorodischi	- Mention. from 1198 rubles, pid 1219 rubles, and also pid 1322 rubles.
17. Rіzdvyany, Rіzdva Bogoroditsi, Molotkov, on Mikhalіtsi - squads.	- Mention. pid 1199
18. Panteleimoniv	- Mention. in 1134 and 1207 pp.
19. Pavlov, Paul's Companion to	- Mention. pid 1224, 1238, 1335 r.b.
The trading side is squads.
20. Mykolaivsky on Lipny	- Mention. pіd 1292r.
21. Lazarev-wives.	- Mention. pіd 1300
22. Shchiliv, Protection of the Mother of God	- Mention. pіd 1310r.
23. Nikolsky at the Nerevsky kіnci	- Mention. pіd 1312r.
24. Kolmovsky, Dormition of the Mother of God	- Mention. from 1310 to 1330 rub.
25. Resurrection on Derev'yanitsі-zhen.	- Mention. at 1335, 1348 pp.
26. Bolotov, Dormition of the Mother of God,	- Mention. pid 1352r.
Moiseev

1 . NPL. C. 20, 204. N4L. S. 2, and NZL. S. 213 (n. 1106); NPL. pp. 38, 229

2 . NPL. S. 21, 205; NZL. S. 214, as well as N4L. Z. 2. Pid 1345 p. zvistka is less than NZL. S. 225.

3 . NPL. S. 24, 209; 42, 235, N2L. S. 27.

4 . NPL. S. 25, 210; 60, 262.

5 . NPL. S. 28, 214; 346-347.

6 . NPL. S. 29, 215; N4L. S. 8; NPL. S. 60, 262, and also: H4L. S. 47.

7 . It's less likely to happen to the NZL. S. 215.

8 . NPL. S. 31, 218; 364.

9 . Founding at 1170 p. NPL. S. 33, 222; 93, 333, and also: NZL. S. 223; N4L. S. 47.

10 . NPL. Z. 36.

11 . There. S. 38, 228, as well as p. 40, 231.

12 . There. pp. 40, 231; NZL. S. 217; div. also: Pskov Litopisi. M.; L., 1941. VIP. 1. S. 10; M., 1955. VIP. 2. S. 77; GVNP. No. 104. S. 161-162.

13 . NPL. pp. 42-43, 235-236; NZL. S. 217, and also: N4L. Z. 18.

14 . NPL. S. 43, 237; NZL. S. 217

15 . NPL. S. 43, 237; NZL. S. 217.

16 . Support: NPL. S. 44, 237-238; NZL. S. 217, and also: H4L. S. 18; NPL. S. 60, 261, N4L. S. 27; NPL. S. 96, 339, N4L. S. 49.

17 . NPL. pp. 44, 238, NZL. S. 218, N4L. Z. 18.

18 . GVNP. No. 82. Z. 141. This letter gives an hour for the vindication of the monastery. The coming reminder is less than 1207 r. - NPL. S. 50, 247; NZL. S. 219; N4L. Z. 19.

19 . NPL. pp. 63, 267, NZL. S. 219, and also: H4L. S. 27; NPL. S. 74; 346.

20 . NPL. S. 327, NZL. S. 221, N4L. Z. 44. Mystery pіd 1194 only: NZL. S. 221.

21 . NPL. With. 91.

22 . There. S. 93, 333, and also: H4L. S. 47. 93 NPL. Z. 94, 335.

23 . there. S. 93,333; NZL. S. 223, and also: H4L. S. 47; NPL. pp. 342-343; N4L. S. 52; NZL. Z 224 (to be specified, when Archbishop Moses took the tonsure).

24 . NPL. pp. 346-347; NZL. S. 225; N4L. S. 35; NPL. S. 361; NZL. S. 227; N4L. S. 58.

25 . NPL. pp. 362-363; NZL. S. 228, and also: N4L. S. 62.

PSKIV

1 . NPL. With. 29, 216; Pskov Chronicles. Vip. 1. S. 182, VIP. 2. S. 18; S. 86.

2 . NPL. Z. 79, 297.

3 . Pskov Chronicles. Vip. 1. S. 182; Vip. 2. S. 18; S. 86; 22, 88.

4 . There. Vip. 2. S. 93; PSRL. SPb., 1848. T. IV. S. 186.

STARA RUSA

1 . Spaso-Preobrazhensky - mention. from 1192 to 1234 p.

1 . NPL. S. 40,231; NZL. pp. 216-217; div. also: S. 73, 283; N4L. S. 30, And also: PSRL. T. 1. Stb. 513.

3. CHERNIGIV

1 . Boldin Dormition of St. Mother of God - mention. pid 1074

2 . Yeletsky, Dormition of the Mother of God - mention. pid 1177

3 . Borisoglibsky - mention. pid 1231

1 . PSRL. T. 1. Stb. 193-194; T. 2. Stb. 185.

2 . PSRL. T. 2. Stb. 606.

3 . PSRL. T. 1. Stb. 456-457.

4. POLOTSK

1 . Spaso-Evfrosinіїvsky - squads. - Mention. there is no fate

2 . Bogorodsky -?

3 . Borisoglibsky on Belchitsy -?

4 . Lavrashevsky Bile of Novogrudok - cit. pid 1262

1 · About the foundation of the monastery div.: PSRL. T. 21, first half of Ch. 1. St. Petersburg, 1908.

P. 211. The monastery was created between 1124 and 1128 pp.

2 . Div: Right there. S. 214.

3 . Div: Voronin N. N. B spruce ruins // Arkhitekrutna spadshchina. M., 1956. VIP. 6. S. 3-20. The author puts the building of the monastery on the cob of the XII century.

4 . PSRL. T. 2. Stb. 859.

5. VOLODYMYR VOLINSKY

1 . Mihaylivsky - zgad. pid 1268

2 . Apostolic - mention. pid 1287 and 1289 rr.

3 . ? - Mention. pid 1291

1 . PSRL. T. 2. Stb. 868.

2 . There. Stb. 904, as well as 925-926.

3 . There. Stb. 937-938.

6. SMOLENSK

1 . Borisoglibsky on Smyadina - mention. from 1138 to 1197 r.

2 . Guy - ref. pid 1206

3 . Dormition of the Mother of God -?

4 . Holy Cross -?

5 . Rispolozhensky - Abrahamiev - zgad.?

1 . NPL. S. 25, 210-211; PSRL. T. 2. Stb. 702-705.

2 . PSRL. T. 1. Stb. 424-425.

3 . Vіdomostі about tsey monastery divas: The life of Avraamіy Smolensky and services to you // Monuments of old Russian literature. SPb., 1912. VIP. 1. Z. 4.

4 . Div: Right there. Z. 18.

5 . There. P. 29. The monastery of creations by the bishop Ignaty, who took the chair after 1197.

7. GALYCH

1 . Ioannivsky - mention. pid 1189

2 . Lelesov - cit. pid 1210

3 . Bogoroditsky Sinyovodsky eye - mention. pіd 1240 rub. lo Striya

1 . PSRL. T. 2. Stb. 665.

2 . There. Stb. 728-729.

3 . There. Stb. 787.

8. RYAZAN

1 . Olga - mention. close 1219

2 . Borisoglibsky on Ushni, Murom - mention. pid 1345

1 . Div: Letter of Oleg Ryazansky, the most recent document of the Moscow Archives of the Ministry of Justice. P. 9, and navіt: Letters of the XIV century. pp. 32-33.

2 . PSRL. M., 1965. T. X. Z. 217.

9. VOLODYMIR OF SUZDALSKY

1 . Ioannivsky at Pereyaslavl - mention. from 1126 r., pid 1146 and 1289 r.

2 . Pereyaslavsky St. Savi - mention. pid 1133

3 . Pereyaslavsky Borisoglibsky - mention. pid 1133

4 . Pereyaslavsky Rіzdva Bogo - mention. pid 1133 r.

5 . Volodymyrsky Spassky - mention. pid 1164 and 1237 rr. Zolotovratsky

6 . Volodymyrsky Kozmodem'yansky - mention. pid 1175

7 . Volodymyrsky Rіzdvyany - mention. from 1175 to 1263 r

8 . Volodymyrsky Voznesensky - mention. pid 1187, 1218 pp.

9 . Volodymyrsky Knyaginin Novy, - mention. from 1200 to 1237 r. Uspensky

10 . Volodymyrsky Tsarevo-Konstan - mention. pid 1276 r. Tino-Olenovsky

11 . Suzdal Kozmodem'yansky - mention. pid 1213

12 . Suzdal - mention. from 1216 to 1237 p.

13 . Otroch, Assumption Forerunner - - mention. pid 1289 r. Zagalny near Tver

14 . Bogoroditsky on the river. Shosha in - mention. pid 1323 r. Tver

1 . PSRL. T. 1. Stb. 296, 313-314; PSRL. SPb., 1862. T. 9. S. 154, 169, 171, as well as div. 288; T. 2. Stb. 328; Nikon, rock. T. 9. PSRL. SPb., 1885. T. 10. S. 167 (room 1289).

2 . PSRL. T. 9. S. 201.

3 . There. S. 201.

4 . There.

5 . PSRL. T. 1. Stb. 463–464 (helped by the abbot of the monastery Theodosius); 351 (about the life of the church, 1164).

6 . PSRL. T. 2. Stb. 591-592.

7 . PSRL. T. 1. Stb. 370; T. 2. Stb. 593; NPL. pp. 312-313, 83-84, and also: Pskov Chronicles. Vip. 2. S. 15-16.

8 . PSRL. T. 1. Stb. 404 as well as 441.

9 . There. Stb. 415; Stb. 463-464.

10 . PSRL. T. 10. S. 152.

11 . Chronicle about the Rostov Archbishops. SPb., 1890. S. 6-7.

12 . PSRL. T. 1. Stb. 439, 462, and also: Chronicle about the Rostov bishops ... S. 8.

13 . PSRL. T. 10. S. 167.

14 . There. S. 188.

10 . ROSTIV

1 . Rostov Petrovsky - mention. pid 1214 and 1216 rr.

2 . Avraamiev Bogoyavlensky - mention. pid 1119 and 1261 rr.

3 . Spassky on Piska, Knyaginin - - cit. pid 1271 and 1280 rr. female

4 . Ioanno-Bogoslovskiy, kremlіv - cit. pіd 1288 r. ssky

5 . Rostov Kozmodem'yansky - mention. pid 1296 and 1304 rr.

6 . Petrovsky - sgad.?

7 . Yaroslavl Spaso-Preobrazhen - mention. from 1216 to 1345 R.R. ssky

8 . Nizhny Novgorod Spaso-Blagov-pom. pid 1288 and 1239 rr. puppyish

1 . PSRL. T. 1. Stb. 438, 439.

2· Chronicler about the Rostov Archbishops ... S. 5 (it is stated that the Rostov Bishop was Abbot of Abraham the Epiphany Monastery; PSRL. T. 10. S. 142).

3 . PSRL. T. 1. Stb. 525; T. X. S. 150,157.

4 . A chronicler about the Rostov archivists ... P. 10 (gumen of the monastery, Tarasy - Bishop of Rostov).

5 . There. P. 10 (about the death of Bishop Tarasius, and tonsured him to the end).

6 . Life of Mikit Pereyaslavsky (VR GBL. Collection of Undolsky. F. 310. No. 565).

7 . PSRL. T. 1. Stb. 439; T. 10. S. 69, 216-217.

8 . PSRL. T. 1. Stb. 451, 468; T. 10. S. 97.

11. THE HILL

1 . Danilov, Ugrovsky on pivden vіd Vlo- - mentioned. pid 1268 r. come on, bіlya nar. Bug

1 . PSRL. T. 2. Stb. 867-868.

12. LUTSK

1 . Mykolaivsky Zhydychyn - mention. pid 1227

2 . Poloninsky - mention. at 1262, 1268 and 1269 pp.

1 . PSRL. T. 2. Sgb. 751.

2 . There. Stb. 858-859, 867-868, 869.

13. TOURIV

1 . Borisoglibsky - mention. at the XII century.

1 . Tell me about my Martin // Macarius (Bulgakov), Archimandrite. History of the Russian Church. T. 3. S. 300-301.

Yakshcho ty sensitive, passable, vіdpochin! (walking around Moscow)

« The place ended behind Taganka. Between the Krutitsy barracks and Simon's monastery lay large cabbage fields. There were also gunpowder boules. The monastery itself is towering... on the birches of the Moscow River. Apparently, now only half of the colossal argument has been lost, if Moscow could write no less peace with the architecture of this monastery, the French and Germans write with their castles.
Historian M.M. Tikhomirov

Vulitsya Skhidna, 4... the official address is at the oldest monastery in Moscow - Simonovsky. Vіn raztashovaniya nearby metro station "Avtozavodska".

Simonov was a man’s monastery founded in 1379 by the nephew of St. Sergius of Radonez – Igumen Theodore. Pobudova was blessed by Metropolitan of Moscow and All Russia Alexis and Rev. Sergius of Radonezkiy. The new monastery rose for a few kilometers from the Kremlin on the high birch of the Moscow River on the land donated to the monastery by the boyar Stepan Vasilovich Khovroy (Khovrіnim), for which reason the monastery was tonsured by Chance and named Chance Simonon. Order - passed zhvava Kolom'yanskaya road. From the sunset - the davit was surrounded by a steep left bank above the Moskva river. The city was the most beautiful.

A quarter of a century the life of the monastery was wooden. Volodymyr Grigorovich Khovrin will be near the Simonov Monastery, the Church of the Dormition of the Mother of God. This temple, one of the largest buildings in Moscow, is high on a massive white stone pedestal and has embellishments in Italian style (for example, the teachings of Aristotle Fioravant took the fate of the yogi rosebud, for example, the XV century). The yoga building was completed at 1405 roci. Bachachi tsyu great sporud, the attendants said: "Such a blunder happened in Moscow." It seems that in the 19th century, the icon of the Lord Almighty was saved at the temple, as it lay with Sergius of Radonez. For instructions, Sergiy blessed Dmitry Donskoy with the icon for the Battle of Kulikovo. After resting in the 15th century, the Assumption Cathedral became five-headed.

Dormition Cathedral of the Simonov Monastery 1379-1404

(Reconstruction by P.N. Maksimov based on the results of field studies in 1930)

Crimea of ​​the monastic Assumption Cathedral, Volodymyr Grigorovich and “I’ll look at the city for the life of the monastery.” Cegli was the first in the Moscow architecture of the stone fence of the monastery, built from a new material in Moscow - cegli. Yogo virobnitstvo schoyno nagogodiv that same Aristotle Feoravant near Simonov, near the village of Kalitnikovo. Near the 16th century, unknown architects called new fortechnі walls with taut curtains near the Simonov Monastery (historians admit the authorship of the famous Russian architect Fyodor Konya, the alarm clock of the walls of the White City of Moscow, the Smolensk Kremlin and the walls of Borovsk-Pafnutistryava). The skin of the fortechnyh vezha is small in name - Dulo, Kovalska, Solova, Storozhova and Tayninska, who went up to the water.

Vezha "Dulo". 1640s.

View from the door on the river Moscow. In the foreground is the tower "Dulo" and "Sushilo". Svitlin on the cob of the XX century.

From the moment of its creation, the Simonov Monastery was located on the most secure pivdenniy frontiers of Moscow. The walls of yoga were robbed not just with monastic ones, but with krіpaks. In 1571, the monks from the old monastery marveled at Khan Davlet-Girey, who burned Moscow. The capital burned out in just three years, and close to two hundred thousand Muscovites perished near the fire. In 1591, the hour of the invasion of the Tatar Khan Kazi-Girey, the monastery at once from Novospasky and Danilov monasteries successfully resisted the Crimean Viysk. In 1606, Tsar Vasil Shuisky moved to the monastery, and sent archers to the monastery, as if at once they beat Ivan Bolotnikov to the monastery. Nareshti, in 1611, it was the hour of a strong fire in Moscow, which was blamed on the fault of the Poles, a lot of residents of the capital hid behind the monastery walls.

Tsar's Brama from the Simonov Monastery.
Detail. Wood. Moscow. Kinets XVII century

By stretching the history of the monastery, we saw it near Moscow, members of the royal family came here to pray. Kozhen vvazhav his obov'yazkom take the fate of everyday life and adorn the monastery, if one of the richest in Russia. That monastic house was famous all over Moscow. So, in the Nikonovsky Chronicle there is a special article “About ringing”, in which there is a strong and wondrous sound, which was heard, on the mind of some, from the cathedral calls of the Kremlin, and on the mind of others, from the calls of the Simonov Monastery. There is also a well-known legend that on the eve of the assault on Kazan, young Ivan the Terrible clearly felt the ringing of Simon's bells, that he was moving forward.

That is why, until the very Simon's age, the Muscovites took care of it. If old age came to the XIX century, then the architect Kostyantin Ton (the creator of the Russian-Byzantine style in Moscow architecture) argued in 1839 over the pivnichny gates of the monastery a new one. Cross її becoming the most important point of Moscow (99.6 meters). On the other tier, the churches of John, Patriarch of Tsargorod, and St. Alexander Nevsky were roztashovulysya, on the third - a ring with bells (the most important of them is 16 tons), on the fourth - a year, on the fifth - a drop on the head of the bunker. They called for this great spore of the Moscow merchant Ivan Ignatiev.

Simonov monastery near the 17th century. Reconstruction by R.A.Katsnelson

It's an hour, if Simonovo became famous for being loved by the city of zamіsk walks of Muscovites. Not far away, in the sight of a new roztashovuvavsya miraculous rates, for the evidence of chronicles, digging brothers for the fate of Sergius of Radonezki himself. Vіn so i called - Sergієv becoming. They hooted over the radian hours, and in every place of the year there is an administrative office for the Dynamo plant. About the rates, a little more below.

The plague epidemic, which began in 1771, brought the cloisters to the close and turned them into “plague quarantine”. In 1788, following the decree of Catherine II, a hospital was organized near the monastery - the Russian-Turkish war broke out.

The refectory of the Simonov monastery. 1685 rіk
Photo from the History of Russian art by I. Grabar

The chief prosecutor of Moscow A.I. played a great role in the recognition of the Simonov Monastery. Musin-Pushkin. On this occasion, the empress recited her decree and restored the monastery to its rights. The family of the Musiny-Pushkins was buried near the family crypt of the necropolis of the Tikhvin Icon of the Mother of God Monastery.

First, at the Cathedral of the Assumption of the Mother of God, they commemorated the contributor and the wake-maker of the church, Grigory Stepanovich Khovra. Nadali Cathedral became the tomb of Metropolitan Varlaam, the son of the Moscow prince Dmitr Ioanovich (Donskoy) - Prince Kostyantin of Pskov, the princes Mstislavsky, Suleshevykh, Temkinyh, boyars Golovinykh and Butirlinykh.

Dosi near the earth, under the mіstsevim Childish park, rest: the first cavalier of the order of St. Andrew the First-Called, associate of Peter I, Fedіr Golovin; the head of the Seven Boyars, who was three of them on the Russian throne, Fedir Mikhailovich Mstislavsky; princes Urusov, Buturlini, Tatishchevi, Narishkina, Meshchersky, Muravyovi, Bakhrushini.

Until 1924, there were tombstones on the graves of the Russian writer S.T. Aksakov and her early deceased friend A.S. Pushkin poet D.V. Venevitinova (on the tombstone ink there was an epitaph: “As having known the guilt of life, as a little alive”).

Gravestone over the graves of the Venevіtіnovs

Suddenly, the monastery was shut down already in 1923. The rest of the її іgumen Antonin (at the retinue of Oleksandr Petrovich Chubarov) was sent to Solovki, de vin and died in 1925. Ninі іgumen Antonіy zarahovany to the face of the New Martyrs of Russia...

A. M. Vasnetsov. Darkness and golden domes. Looking over the Simonov Monastery near Moscow. 1920

As soon as the hard fortifications were saved, only deyakі budіvlі:
- fortechnі walls (three spindles);
- salt vezha (kutova, pivdenno-skhidna);
- koval'ska vezha (pentagonal, on the pivdenniy wall);
- "Dulo" (kutova, pіvdenno-zakhіdna vezha);
- "Water" gates (1/2 XVII century);
- "Kelari building" (or "Stara" refectory, 1485, XVII century, XVIII century);
- "Nova" refectory (1677-1683, architects P. Potapov, O. Startsev);
- "Sushilo" (malt, XVI century, 2/2 XVII century);
- treasury cells (1/3 XVII century).
- One closed temple with 5 altars was saved, five other temples with 6 altars were destroyed.

Today's photos will become a monastery

Well, now three lyrics. This monastery has more romantic stories.

Immortalized Simonov Monastery Mikola Mikhailovich Karamzin:

“... the best place for me is the place where the gloomy, gothic buildings of the Simonov Monastery rise. Standing on this mountain, bachish on the right side of the whole of Moscow, tsyu zhahlivy bulk of houses and churches, as if it seems to the eyes in the form of a great amphitheater: a miraculous picture, especially if the sun shines on it, if the evening pronounces a light on the unimpressed golden domes, domes. cross, scho to the sky rise! Below, beds of thick green bows spread, and behind them, along the yellow sands, a stream of light flows, which praises the light oars of the fishermen's channels, or makes noise under the kerm of the vintage plows, like a spit in the fruitful lands of the Russian Empire.

On the other side of the river, you can see an oak forest, where a large number of herds graze; there young shepherds, sitting under a ton of trees, sleep simply, gloomy songs, and by the same time the summer days pass by, the sheets are the same for them. Far away, near the thick green of the ancient v'yaziv, the gold-headed Danilov monastery; further away, to the edge of the horizon, Vorobyov's mountains are blue. On the left side one can see large fields covered with bread, little foxes, three villages and in the distance the village of Kolomenskoe with its high palace.

"Lizin rates"

In his story "Bidna Lisa" Karamzin even accurately described the outskirts of Tyufelovoy Gaya. Lіza її old mother vіn settled white walls of the nearby monastery of Simonov. The reservoir of the monastery walls at the front of Moscow has become the most famous rapt place, the place of mass pilgrimage of readers in the long run of old fates. Calling the stakes of the Holy, or Sergiev, to that, behind the monastic retelling, yogo Sergey Radonezsky himself, the founder and first abbot of the Trinity Monastery, Yaroslavl road, having become the famous Trinity-Sergius Lavra.

Simonivsky chentsy bred to the headquarters a special one - rosemary and gusto - fish and treated Tsar Oleksiy Mikhailovich to it, if that one, passing by Kolomenskoe, zupinyavsya for help in the chambers of the local abbot not in a Christian way - by ungodly self-destruction, and Muscovites - for all their godly pilgrimage - they immediately changed the name of St. Stavok from Lіzin Stavok, and the old inhabitants of the Simonov Monastery only remembered about the amount of money.

Numerous trees, which otochuvali yogi, were written off and torn with inscriptions soberly to an unfortunate beauty. For example, like this:

Liza died in the streams of cich bіdna days,
Yakshcho ty sensitive, passable, vіdpochin!

In the meantime, for the meetings of the present, hour after hour, ironic messages appeared here:

She died here at the headquarters of Erastova named,
Drown yourself, girls, and you have a lot of space here.

In the twenty years of the last hundred years, the rates have greatly changed, dawn, becoming similar to a swamp. On the cob of thirty years at the stadium for the robot workers of the Dynamo plant, the rates of sipans and on the other side of the hanging tree. At the same time, over the large number of Lіzіnim headquarters, the high administrative building of the Dynamo plant. Even on the cob of the 20th century, the maps showed rates of її imeni, and navіt zaliznichna station "Lіzіno".

View of Tyufeleviy Gay and Simoniv Monastir

The order of the rate, so the most popular place of pilgrimage has become the Tufelevy Guy. Svіtskі pani shovesni specially traveled here to pick up the convalії, just like the heroine of their kokhanoy story did.

Tufelevy guy sign on the cob of the XX century. It was not the Bolsheviks, but representatives of the progressive Russian bourgeoisie who blamed Prote, who was a very clear thinker. On September 2, 1916, the ceremony of laying the foundation stone for the first automobile plant in Russia took place here. Under the name of Avtomobilne Moskovskoe comradeship (AMO) belonged to the trading house "Kuznetsov, Ryabushinsky and K". Prote Zhovtnev's revolution did not allow the plans of the entrepreneurs to come to fruition. At the serpnі 1918, there was a lot of shortages of the nationalization plant, and on the 1st leaf fall of 1924, the first radian vantazhivka - "AMO-F-15" was selected from the Italian parts.

Romantic walks around the Simonov Monastery brought two people closer - Dmitri Venevitinov and Zinaida Volkonska.

Іz Zinaida Volkonskaya Dmitr in 1825 was known by V. Odoevskiy. The Moscow house of the princess is well known to all connoisseurs of beauty. Yogo charіvna master has turned into his own academy of art. "The queen of muses and beauty" calling Pushkin.

P.F.Sokolov Portrait of D.V.Venevitinov. 1827

Zustrich from Volkonskaya turned Venevitinov's life upside down - succumbed to the passion of the twenty-fold poet. It’s a pity, hopelessly: Zinaida was 16 years older than the new one, and had long been friends with the brother of the possible Decembrist.

Z. Volkonska

The hour came, and Zinaida asked for the opening of stosunkiv, as a sign of eternal friendship, giving Dmitri a ring. A simple metal ring, beaten to the ground during the excavations of Herculaneum ... Friends said that Venevitinov never parted from the princess's gift and promised to put on yoga, or go to the wedding, or stand on the edge of death.

Until my ring

You buv vіdrity at the grave of a chicken,
Love herald of centuries,
I renew the saw of the grave
You will be commanded, my ring.
Ale, don't fuck with you now
Blessed half moon
I above you, at the ace of the heart,
Holy cloister Vimovila…
Hi! friendship in girku year farewell
Love gave crying
I’ll give you a promise to sleep.
Oh, be my faithful talisman!
Take care of me from grievous wounds,
I light, and natovpu worthless,
Vіd їdkoї spraga glorify hibnoї,
View of the splendid dream
I kind of spiritually empty.
At the time of the cold sumnіvu
Revive my heart,
I, as in sorrows, are aggravated,
In the distance, looking at the angel of love,
Vono thinks evil, -
You with wondrous power vkry
Break the passions of the hopeless
І view of my rebellious breasts
The lead of madness is the door.
If I will be at the hour of death
Say goodbye to tim, what I love here,
I will not forget you in farewell:
Then I bless a friend,
Shchob wine from my cold hands
You, my ring, do not know
So that the string did not separate us.
I prohannya will not be free:
Vіn to confirm my obіtnitsa
With the words of a fatal oath.
Poviki rush, and it is possible,
What is my gunpowder to shoot
I know you in the new;
I'm afraid of kokhannya
Tobi whispered zabobonno
Words of pain passions,
I know you will be a friend,
Yak boo and me, my ring is virny.

If it was written in verses, Venevitinov was deprived of life for a few days. On the cob of birch 1827, having danced the fate of the ball at the ball, and then, inflamed, I ran across the door to myself at the wing with the ice thrown over my overcoat. The cold turned deadly. On June 15, Venevitinov passed away. A friend of hvilin's agony, Fedir Khom'yakov, brother of the poet Oleksiy Khom'yakov, put a ring on the finger of the dying man.

In the spring of 1930, Simonov Monastery, in which Venevitinov was honored, bov pіdіrvany, schob on mіstsі, scho zvіlnilos, encourage the Palace of Culture. The exhumation of the remains of the poet was scheduled for 22 limes. "Venevitin's skull," wrote M.Yu. Venevitinov's ring was handed over to the Literary Museum.

Budinok culture ZIL

The Simonov Monastery is celebrated for 630 years. The first restoration robots appeared here only in the 50s of the 20th century. In the 80s, the restoration of the Salt old old wall was carried out, and a part of the similar wall was also restored.

On May 29, 1991, Patriarch Alexy II of Moscow and All Russia blessed the congregation in Simonov's parable for those with hearing impairments. On the 31st of the same year, a mass of deaf churches was registered here in honor of the Tikhvin Icon of the Mother of God of the Kolishny Simonov Monastery. A monastery that lay by the river in the very heart of the capital near the ruins.

Church of the Tikhvin Icon of the Mother of God

The year 1994 became a turning point for Simonov in the history of the holy monastery - the order of Moscow saw in the free coronation of the Moscow Patriarchy now the whole complex of the life of Simonov's monastery, which was saved.

In the presence of a large number of the deaf and the faint-hearted, it was planned to create a stage system of training and education of the speechless: a nursery school - a school - a college. It is planned to organize budinok for people of the frail age and German. For everything at once, personnel are being prepared at the St. Dimitrov School of Sisters of Mercy.

P The appearance of the first monasteries in Russia to lie down until the era of Volodymyr, the Baptist of Russia, and for the yogi son, Yaroslav the Wise, the blackness of life was even more rіznomanіtnym. Some blacks lived near parish churches near the cells, setting like leather for themselves, stinking in suvoriy asceticism, going together to worship, but they didn’t reduce the statute and didn’t give blacks houses.

Buli hermits, bakers ( old Russian. baker). We know about the foundation in Russia of the ancient form of blackness from the description of the "Post of temporary years" about Ilarion, who was alive at the stove until the arrival of the metropolitans in 1051. Later, Antony settled in the yogo cave, having come to Russia from Athos.

There were ktitor monasteries, founded by princes and rich people. So, at 1037 p. Yaroslav the Wise slaying the monastery of St. George and St. Іrini (Christian names of the prince and yogo squad). The first buv of roztashovaniya near the St. Sophia Cathedral, the other - the building of the Golden Gate. Sini Yaroslava was also a ktitor.

Most of the monasteries were human, ale until the end of the 11th century. Women also appeared: Vsevolod Yaroslavich, having called the church of St. Apostle Andriy the monastery, to whom his daughter Yanka was tonsured, and the monastery began to be called the Yanchin monastery.

The Ktitor monasteries in pre-Mongolian Rus were overwhelmed. The abbess was closely associated with the princely dynasties, which gave them independence as a metropolitan, but also made the princes fallow. These monasteries were ancestral tombs, a place of rest in old age, there were more cats, lower ones, the possibility of a nave at some of them was wised by the amount of the contribution, which made the future monk.

Before It is not surprising that in the early period, the not so rich monasteries were founded by the Chentsi themselves. One of these is the Kiev-Pechersk Monastery - founded by Anthony and taught by Theodosius, as they are respected by the founders of chernets in Russia.

It is symbolic that Anthony and Theodosius of the Caves bore the same names of blacks, that the father of the apostate blacks - Rev. Anthony the Great, head of the Egyptian anchorites, vol. Theodosius Yerusalimsky, vlashtovuvach of the Palestinian gurtozhit. Sochasniki bachiled in tsoma svyazok with coils of blackness, about zgaduyut Kiev-Pechersk pateriks - the first black life story and the Tale of temporary years - the first Russian chronicle.

Kiev-Pechersk Lavra

Antony Buv was born in Lubech, at the young Vіtsі pіshov to Athos, having adopted blackness there, learned the rules of the black life, and then, having rebuffed the order from the sight of God, turn to Russia. One of the elders of the Holy Mountains prophesied Yoma: “As you see a lot of black people.” Arriving to Kiev, Antony went to monasteries in search of a place of asceticism, but “not loving” his beloved one. Knowing the cave of Ilarion, I settled with it.

Anthony in the Suvora ascetic of life, shoddy so chonno perebovayuschie in pratsyah, chuvannya and prayers, eating bread and water. Unexpectedly, Antony chose a few scholars around Antony, instructing them in wine, having tonsured them at the Chentsi, but did not want to become abbot of them. If the number of chants reached twelve, Antony appointed Varlaam as abbot, son of a boyar, and he himself pishov at a distant stove, to live as a hermit.

Kiev-Pechersk icon of the Mother of God of St. Anthony
and Theodosius of the Caves. OK. 1288

Barlaam's successor was Theodosius, one of the youngest students of Anthony. If you become abbot, youmu was less than 26 years old. Ale, under the new, the number of brothers grew from twenty to a hundred people. Theodosius duzhe dbav about the spiritual growth of chentsiv and the power of the monastery, being a cell, and 1062 p. laying down the stone church of the Dormition of the Mother of God. Under Theodosius, the Pechersk monastery revokes the sacramental statute for the status of the Studian monastery in Constantinople and becomes the largest monastery in Kiev. Theodosius buv was a talented church writer, leaving a lot of spiritual works.

Pro The life of the monastery is known to us from the “Kyiv-Pechersky Paterik”. The price, the basis of which was the envoy of the Bishop of Volodymyr Simon, also a tonsured monk of that monastery, that Kyiv-Pechersk chents Polycarp. These sheets contain roses about the history of the monastery. The authors lived in the 13th century, but they copied records that were kept in the monastery from the 11th century.

From the "Paterik" we know, how much different is the warehouse of chents in the Kiev-Pechersk monastery: there were not only Russians, but also Greeks, Varangians, eels (Ugrian), Jews. Common villagers, zamozhnі townspeople, merchants, boyars became chents. Among the Pechersk chentsi, the first Russian icon painter Alipii, the librarian Agapit, the litopian Nestor, Kuksha, the educator of the Vyatichi, Prokhor Lebednik, a kind of licorice bread from the girko lobodi, was baked for the kyan. Here were scribes and preachers, missionaries and samatists, prayer-books and miracle-workers.

P At first, monasteries were created in Pvdenniy Rus: near Chernigov Boldinskiy (Yeletsky) in honor of the Dormition of the Mother of God, near Pereslavl St. monastery, near Suzdal - St. Great Martyr Demetrius of Thessalonica and John.

Holy Dormition Yeletsky Women's Monastery near Chernihiv.

Monasticism is already becoming a growing phenomenon in Russia. For the tribute of litopisiv, in the XI century. bulo 19 monasteries, ahead of the Mongol-Tatar pile - about a hundred. In the middle of the XV century. There were 180 of them. Over the coming of the second century, close to three hundred were built, and more than the 17th century gave 220 new cloisters. Ahead of the revolution, the Russian Empire had 1025 monasteries.

H ovgorod was other than the significance of the city of Ancient Russia, and in the pre-Mongolian period there were 14 black cloisters. One of the oldest Novgorod monasteries is Yur'ev. Zgidno with orders, having fallen asleep Yaroslav the Wise, but the early riddle was preserved until 1119, if hegumen Kiriak and Prince Vsevolod Mstislavich laid a stone church in the name of St. George.

Cathedral of the Rizdva Bogoroditsi Antoniev Monastery near Veliky Novgorod

A significant number of monasteries were founded by wealthy Novgorodians, and the Antoniev monastery was slain by Anthony the Roman (for instructions, he arrived from Rome on a stone). Anthony's monastery was first built in the chronicle in 1117, if the first stone temple appeared in the new one, but the vigilance of wooden buds could be seen until more than an early hour. The spiritual diploma of the monastery was preserved, which was one of the first in Russian history to take revenge against the appointment of a hegumen as a prince or a bishop “for the wine-growing” and “for violence”. Henceforth, the democratic traditions of Novgorod were seen in the life of the monasteries.

Among the Novgorod monasteries, created by ascetics, found the Preobrazhensky Khutinsky Monastery. Yogo's successor Varlaam (in the world - Alex Mikhailovich), a native of Novgorod, son of a rich father, under the infusion of "divine" books, in childhood, he sighed to blackness. After the death of the batkiv, after distributing the mother-of-pearl and putting it on the ear to the elder Porfiry (Perfur'ya), after a deaky hour, they went to the Khutin hillock. glory. thinner place), ten miles beyond the place, and becoming to live on its own. Learners began to arrive before the new one, and step by step, the monastery was established. The Reverend accepted all, taught the uniqueness of falsehood, zadroshchiv and slander, lies, mother lagnist and love, instructing nobles and judges to judge righteously and not take vengeance, the poor - do not tease the bagatim, the rich - help the impossible.

M The Mongolian bulk destroyed the natural interruption of the monastic life in Russia, a lot of monasteries suffered from the pogrom and that destruction, not all monasteries were successfully renewed. Chernetstvo was revived in the other half of the 14th century, and it was named after St. Alexis, Metropolitan of Moscow, that Rev. Sergius of Radonezki.

In the Mongol-Tatar era, little information about monasteries was lost, but the significance of blackness in the spiritual and social life at this hour grows, it becomes the spiritually consolidating power of the soul. The nature of the monasteries is changing. During the early period of the monastery, the boules were more importantly roztashovulysya near the city, then from the XIV century. there are more "desert" cloisters. Pustel in Russia was called a place in the Kremlin, far from the city and forces, most often it was a wild forest.

The founders of these monasteries, as a rule, are the most famous individuals, the largest ones are Sergiy Radonezsky and a galaxy of yoga scholars and successors, initiators of spiritual inspiration in Russia, for example, the XIV-XV century. The person of Sergius was gracious, so that you, who could not call black, wanted to live better. The foundations of the Trinity Monastery by him were destroyed by the Trinity-Sergius Lavra, perlin in our Russian monasteries (report of the div. article on p.10-11).

At the XIV century. began to actively develop that settlement of the city near the Trinity Monastery: the villagers cleared the forest for the river, set up villages and yards here, and if the empty city turned into settlements in that developed region. The villagers did not come to church services before the monastery, but they jumped in to help the chants. However, a strict commandment from the abbot was based at the monastery: in times of extreme distress, “do not leave the monastery in those other villages and do not ask the laity for bread, but for a coin of mercy from the sight of God.” Prohannya about almsgiving, and then there were more contributions and donations were suvoro fenced, although voluntary offerings were not made. For Sergius, the holy ancient black ideal of lihomanism, but in practice, rich monasteries were destroyed.

A hundred years later, after Sergius’s prayer about the monastery, I brought to the split of monasticism into two parties - those who were not mercenary on the island of Nil Sorsky, who propagated the vigilance and independence of the monasteries, and the Josephites on the island of Josip Volotsky, who were right in the monastery.

Sergius of Radonez, having rested at a deep old age, insured to the face of saints in 1452. Krіm Trinity, Sergiy having fallen asleep more and more cloisters of monasteries, zokrema Blagovishchensky near Kirzhachі, placing his teaching Roman as deigumen. The second study - Athanasius wine, placing on the choli of the Visotsky monastery near Serpukhov. Sava Storozhevsky became abbot at Zvenigorod (div. article on p. 18), and Sergius' nephew Theodore (then Bishop of Rostov) became a monk at Moscow.

M vonastyrsky rukh was especially active on Pivnochi, Chentsi shrugged off the development of new lands, carried civilization and culture in those months, where it was deserted, or wild pagan tribes lived. One of the first ascetics who went to Pivnich, Dimitry Prilutsky, having fallen asleep at 1371, five versts from Vologda, at the turn of the river, the Spaso-Prilutsky monastery. In 1397 p. two more scholars of Sergius came to the Vologda region - Kirilo and Ferapont, the first slaying on the birch of the Siversky lake a monastery in the name of the Dormition of the Mother of God (Kirilo-Bilozersk) (div. article on p. 16), the other - on the birch of Borodaevtsya. -Rizdvyany (Ferapontiv).

Cherepovets Resurrection Monastery, Nikitsky Bilozersk Monastery on the river. Sheksne, Blagovishchensky Vorbozomsky, Trinity Pavlo-Obnorsky, etc. The Solovetsky Monastery, founded in the 1420s, played a leading role in the monastic colonization. Sts. Zosima and Savate. Vіn mav provіdne znachennya at the development of the Belomorsk region.

Wonderful monastery. Old cards. Moscow

At the XIV century. Metropolitan in Russia buv Alexis, a descendant of the old boyar family of Pleshcheevs, one of the most brilliant people of his time. Vіn having taken tonsure at the Epiphany Monastery near Moscow on the 24th of June, having taken the metropolitan see. Being a wise politician, he took love to a black life and shrugged off the improvement of the monasteries, bachachi in them beneficent, morally poured into the soul. He was founded in the Moscow Kremlin, a monastery in the name of the Miracle of Michael the Archangel in Khonekh (The Miracle Monastery).

A clique of history is connected with him: close to 1365, being in the Horde at the sovereign right, Metropolitan Alexis Ztsiliv, the blindness of Taidulu, the squad of Khan Dzhenibek. For the tse khan, having donated to you a part of the land of the Tatar podvir'ya near the Kremlin, de Oleksiy and slaughtered the monastery, which became the Budinka monastery of the Russian metropolitans. The foundation of another monastery, Spaso-Andronikov, was tied with a miracle. Just before an hour, Alexis traveled to Constantinople, having consumed the ship in the storm, and the metropolitan prayed before the icon of the Savior, and the ship was marvelously destroyed by the accident of the ship. Oleksiy gave a cloister, turning to the fatherland, put a monastery. So wine and death: on the Yauzi birch, laying down a monastery in honor of the Image of the Savior Not Made by Hands, and appointing the teaching of Sergius of Radonezsky Andronik as yogumen. Today this monastery is built like the Spaso-Androniks. Such monasteries are called "monasteries", because they are founded on a monastery.

Reconstruction of the view of Evdokіya (Evfrosinії) Moskovskoye robots S. Nikitina

Bula Evdokia, Princess Moskovska, Dmitri Donskoy's squad, was the head of the women's cloisters. After the Battle of Kulikiv, an impersonal woman was widowed, and the princess laid two cloisters - Voznesenskaya near the Kremlin for the widowed princesses and the New Year's Monastery for the widows of the common people. And it has become a tradition. So it is in the XIX century. Margarita Tuchkova, the widow of the general, the hero of the war of 1812, having buried a man, created a monastery on the Borodino field, the widows could live and pray for the dead soldiers and people.

Ascension Monastery foundations at 1386. Moscow

R Vuska monasteries were actively involved in civilized activities (land development, government, crafts), they were centers of culture, and spiritual feat and prayer, “the awakening of the Holy Spirit”, as they called St. The monks were called chentsi, the shards of stench took away the other, most important form of the worldly way of life. Monasticism was also called the angelic rank - "earthly yangol and heavenly people" they talked about chentsya. Obviously, not all chants were like that, but the black ideal in Russia was always high, and the monastery took on like a spiritual oasis.

A. Vasnetsov. Monastir near Moscow Rus. 1910s

The monasteries sounded far away from the hustle and bustle, mostly beyond the boundary of the place, in the empty place. They were fenced with high walls, yakі rіdko malі vіysko-strategіchne znachennya, vynyatok to become Trinity-Sergієva Lavra, scho vytrimala kіlka vlog, that deyaki and other cloisters. The monastic walls signify a cordon between the spiritual and the worldly, behind them the person is guilty of defending himself from the stormy storms and the hvilyuvan, guarded by the city of light. In the fence of the monastery there is no biganini and haste, people seem to be quiet, here empty thoughts are turned on, empty words are fenced, and even more so, lily words. It’s not to blame for anything that would raise respect, or calm the people, on the contrary, everything can be adjusted in a high spiritual way. The monasteries have always been a spiritual school, not only for those who, having chosen the black way of life, but for the laity, as a long-term century, they spiritually took refuge in the monasteries of the elders.

Clothes chentsya: 1 - diagram; 2 - mantle; 3 - kamilavka; 4 - hood; 5 - cassock

“Go and join the Chentsi,” said St. John Chrysostom in one of his conversations, - all the lamps that shine all over the earth, the walls, with which the places themselves are fenced. The stench went into the wasteland for that, to teach you how to ignore the vanity of the world. Stinks, like mіtsnі muzhі, can enjoy the silence and the middle of the storm; and you, who are overwhelmed from the sides, need to calm down and want to see little in the face of an unceasing rush of sickness. Therefore, go to them more often, so that, having been cleansed by their prayers and instigations of filth, which ceaselessly attack you, you can spend more time and right life more quickly, and be vouchsafed future blessings.