Rivalry in the life of Sergius of Radonez. "Life of Sergius of Radonez". Moral feat and moral lessons of Sergiy Radonezsky

I re-named the creation: “The Life of Our Reverend Father Sergius, Abbot of Radonez, the New Wonderworker”

The history of the creation of the "Life of Sergius of Radonez"

“The Life of Sergius of Radonezkiy” (that’s how this TV is called for short) is a clear example of ancient Russian literature. St. Sergius is the most beloved and most beloved Russian saint. Nevipadkovo vіdomy the historian of the past V.O. Klyuchevsky, having said, that Russia is worth the doth, the docks are glimmering the lamp of the shrine of St. Sergius. Epiphanius the Wise, the scribe of the beginning of the XV century, the monk of the Trinity-Sergievo Lavra and the teacher of St. Sergius, having written the Life of Sergius of Radonez in 26 years after his death - in 1417-1418 pp. For tsієї pratsі Єpіfanіy for twenty years, collecting documentary data, guess eyewitnesses and authoritative records. Soul Protection Svyatostsіvskії LITRYATURI, Vіzantіyskoї та Ta Rosіyskoy Agiographer, Bliskly Stilіst, єpіfanіy OrієєTuvyuya, the creativity on the texts of Pivdenneskov'yansky, the davrictiki zhitіyi, Mapleno climbing the Vishukings, nations of Porіvnynnya that Epitati Style, Shahverting the name. Life in the editorial office of Epiphany the Wise ended with the repose of St. Sergius. For an independent look, the most recent edition of the Life has not reached our time, and the first image of the church was reconstructed behind the latest crypts. Crime of Life, Epiphanius, having made such a laudable word to Sergius.
The postscript text of the Life was saved in the revision of Pakhomiy Logofet (Serb), an Athos monk, who was alive at the Trinity-Sergius monastery from 1440 to 1459. and having created a new edition of the Life without a hitch after the canonization of St. Sergius, which was written in 5 tbsp. the text of Epifaniya rozpoviddu about the recovery of the relics of the Reverend, as well as the order of posthumous miracles. Pakhomiy repeatedly corrected the Life of St. Sergius: on the thought of the contributors, based on two to seven Pakhomiy editions of the Life.
At the 17th century on the basis of the text of the Life (the so-called Roslogo edition) reworked by Pahomіm Simon Azarin created a new edition. The Life of Sergius of Radonezkiy in the editorial office of Simon Azar'in at once with the Life of Igumen Nikon, with an eulogy to Sergius and the services of both saints, was instructed in Moscow in the 1b4b r. In 1653 p. for the instructions of Tsar Oleksiy Mikhailovich, Simon Azarin added and supplemented the books, adding a number of new insights about the miracles of St. Sergius and providing a friend with a part of the great remembrance, but the additions were not seen.

In Russia, life literature was popular, or hagiographic (in Greek Hagios - saint, grapho - I write) literature. The genre of the life of the winery of Byzantium. In the old Russian literature, the vinik is the genre of positioning, translations. On the basis of translational literature in the XI century. in Russia there is also original life literature. The word "life" in Church Slavonic mov means "life". Lives were called creations that tell about the life of saints - sovereign and religious deacons, whose life that day was considered to be enlightened. Lives of Mali Nasampered Religious-pochalny Sens. The stories that come before them are the subject of inheritance. Some facts about the life of the depicted character were twisted. It was tied up with the fact that the life literature set as a metaphor not a reliable collection of podias, but a real one. Lives had a clear separation of characters on positive and negative characters.
The life of rozpovida about the life of a man, as he reached the Christian ideal - holiness. Life to witness that one can live a proper Christian life. Therefore, the heroes of life were people of a different journey: from princes to villagers.
Lives are written after the death of a person, after the recognition of him by the holy church. The first Russian life of Anthony Pechersky (one of the founders of the Kiev-Pechersk Lavra) did not reach us. Let's go ahead, “The Tale of Boris and Glib” was created (mid-XI century). The life, which is told about Sergius of Radonez, has become the color of the life genre. From long ago, until our time, the traditions of life have gone. From the old age genres of life, it appears to be the most stable. In our hour, Andriy Rublov, Ambrose Optinskiy, Kseniya Peterburzka were canonized, then recognized by the saints, and their lives were written.

"Life..." is a story about the choice of the human way. The meaning of the word is richer. Two yoga meanings stand one against one: the whole is geographical and spiritual. The unification policy of Moscow was carried out with serious visits. True, the feudal tops of the princedoms suffered like us before us, as Moscow ordered itself, suffered the head rank through those who did not want this order, fought against it for the preservation of the old feudal orders. Epifaniy painted a true picture of Russian life in the first half of the 15th century, if the memory of her was still fresh among the co-workers of Epifaniya, but I didn’t see the author’s “anti-Moscow” ideas. Epiphanius shows that Sergiy, regardless of those that Yogo’s fathers left the place through the cliffs of the Moscow monist, turned to become the most energetic conductor of Moscow’s own public policy. Vіn Rіshuche pіdtrimav Dmitri Donskoi yogo fight with the Suzdal prince Dmitri Kostyantinovich for the great Volodymyr princedom, praising Dmitri at the height of the fight for Mamaєm, reconciling Dmitri Donskoi with Oleg Ryazanskiy, if it became necessary Knowing Sergius God's saint, Epiphanius sim visvitlyuvav among middle-aged readers us before the political activity of Sergius. To this, the enemies of Sergius conceited and for a long time honored Epiphany to write the life of his teacher, which was the rethinking canonization of Sergius.

Rev. Sergius praising the commemoration of Moscow's victory for the glory of the Russian state. Sergius of Radonezkiy was one of the natives of Russia for the Battle of Kulikovo. Of particular significance is little support for that blessing of yoga to Dmitri Donskoy ahead of the battle. The very furnishing gave the name of Sergius the sound of national unity of that villain. Epiphanius the Wise, showing the advanced political look of St. Sergius, the majestic old man.
The canonization in the Russian Orthodox Church was considered for the manifestness of three minds: holy life, miracles like life, and posthumous, relics. Sergius of Radonezkiy began to strut widely for his holiness for life. The canonization of the venerable venerable took place thirty years after his death, at the linden of 1422, if relics were found. The advancing situation became the driving force for the relics of the reverend: before one day of the Trinity Monastery, Sergius of Radonezkiy appeared in his sleep and said: “Are you now depriving me of an hour at work?”

The main heroes of the analyzed work "The Life of Sergius of Radonez"

Sergius of Radonezkiy is one of the most popular heroes in the middle Russian literature. “Life...” reportedly tells about the life of that day. The princes of Moscow and pets saw Sergius in his monastery, and he himself went out to them from її walls, but near Moscow, crossed the blues of Dmitry Donskoy. Sergius, at the suggestion of Metropolitan Aleksii, called for an important vantage of political diplomacy: he repeatedly contacted the Russian princes in order to win them over to an alliance with Dmitr. Before the Battle of Kulikovo, Sergius gave Dmitri the blessing and two chents - Oleksandr (Peresvita) and Andria (Oslyabya). In “Life” there is an ideal hero of ancient literature, “light”, “God of judgment”, an ascetic, a person who expresses the national self-confidence of the Russian people. Tvіr pobudovaniya vіdpovіdno up to the specifics of the genre of life. On the one hand, Sergius of Radonezkiy is a historical person, the creator of the Trinity-Sergius monastery, endowing with authentic, real rice, and on the other hand - the artistic image, creations by traditional artistic methods of the life genre. Modesty, sincere purity, lack of cowardice - moral drawings, power of St. Sergius. Vіn vіdmovivsya in the hierarchical rank, vvvayuchy yourself indecent: "Who am I - a sinner and a naigirsha of all people?" I buv is not ugly. Epiphanius write, that having recognized the reverend with great difficulty, doing great feats of fasting life; garlic yogo boules: pilnuvannya, suzhozher, lying on the ground, purity of soul and body, practsya, vigilance of clothes. Navit became the abbot, without violating his own rules: “If anyone wants to be the oldest, let him be the least and servant of all!” Vіn instant perebuvati for three-chotiri days without їzhі i їsti rotten bread. To earn a living, taking a juice from my hand and carpentry, hewing boards from the wound until evening, making stovpi. Nevibagly Buv Sergiy and in dress. Having not dressed the new clothes, “those who have hair from that sheep’s liner are spun and woven, wearing”. And whoever doesn’t know and doesn’t know yoga, who doesn’t think bi, that he is abbot Sergiy, but having accepted bi yoga for one of the monks, a poor marriage and a wretched man, for a robot worker, be like a robot.
An analysis of the creation shows that the author is subscribing “light and holiness”, great Sergius, describing his death. “While I don’t want to glorify the saints for life, the ale mіtsna the power of God glorified him, angels flew before him, if he reposed, escorting him to heaven, opening the doors of paradise to him in the bagan, bringing bliss, the peace of the righteous, de light of the angelic that All Saints Having accepted the Trinity, how to denounce the fasting. Such was the flow of the life of the saint, such a gift, such a miracle-working - and not only for life, but for death ... ".

Plot and composition

The composition of the life literature was suvoro regulated. The sound of an explanation began with an introduction, to whom the reasons were explained, which prompted the author to tell the story. Then the main part followed - the story itself told about the life of the saint, his death and posthumous miracles. Life ended with praise to the saint. The composition of life, which speaks about Sergius of Radonez, confirms the accepted canons. The life is narrated by the author's introduction: Epiphany for God, who gave the holy elder St. Sergius of the Russian land. The author is wrong, that no one has written about the old man “miraculous and good”, and with God’s help, he is going to write the Life. Calling the life of Sergius a "quiet, marvelous and good" life, he himself is inspired and obsessed with the bajans to write, relying on the words of Basil the Great: "Be a successor of the righteous in that life, take care of that life from your heart."
The central part of the "Life" tells about the work of Sergius and about the divine recognition of the child, about the miracle that happened to the people of yoga: if yoga mother came to the church, shouting
in my womb. Mother wore yogo "like a treasure, like a precious stone, like a wonderful beads, like vibranium utensils."
Sergius was born on the outskirts of Rostov Veliky to a noble, almond boyar. At the seven-year-old priest Bartholomew (that was the name of the yogi before he was tonsured in Chancey) they saw him go to school, as he was under the guardianship of Bishop Prokhor of Rostov. Behind the legend, the letter was given to the lad with great care, but without a bar of wine he choked on the teachings and showed miraculous vigor. Old men from their family moved to Radonezh. For example of their life, Kirilo and Maria were tonsured at the blackness at the Pokrovsky monastery at Khotkovo. After his death, another son of Bartholomew, who also rose blacker than life. Together with his elder brother Stefan, who had already taken black tonsure at the death of his squad, Bartholomew went to the river Konchura, which flowed 15 km to the pier near Radonezh. Here the brothers built the church in the name of the Holy Trinity. Nezabar, not having run into the difficulties of life in the desert, Stefan pishov near Moscow. Bartholomew, having lost one, began to get ready to chents. July 7, 1342 vіn buv vows at chenci, otrimavshi іm'ya Sergіy. Oskіlky Trinity monastery was founded on the territory of the Radonezsky volost, behind St. Sergius the name of Radonezsky was fixed. Crimea of the Trinity-Sergius, Sergius falling asleep at the Blagoveshchensk monastery on Kirzhachi, Borisoglibsky monastery near Rostov and other monasteries, and yoga scholars fell asleep about 40 monasteries.

Artistic originality

In the works of the hagiographic genre, there are descriptions of both ovnishnіh podіy, and podіy vnutrishny spiritual life of the saint. Epiphanius not only distilled all the richness of the bookish middle-class Russian culture, created up to the new, but having expanded further, creating new approaches of the literary and artistic image, revealing the unimaginable treasures of the Russian movie, which captured the specialty of the epilogue with a pen The poetic language of yoga, with all its diversity, does not show a sufficient grimness in words, but always follows the ideological idea of the writer.
Bezdredniy lyricism and warmth of a sense, psychological caution, vmіnnya remembrance and vіdbivati nakolishnіy landscape, unsuitable for literature like figuratively-virulent characters - all this characterizes the artistic style of the sheet of Epiphanius the Wise. In "The Life of Sergius of Radonez" one can see the great artistic maturity of the writer, which is reflected in the strimanity of the variety of descriptions.
The literary activity of Epiphany the Wise adopted the literary style of “weaving of words”. Tsey style zbagachuvav literary mova, pripriya a distant development of literature.
D.S. Likhachov, denoting in "Life ..." "especially musicality." Dovgi pererahuvannya zastosovuyutsya there especially, it is necessary to strengthen the number of honesty of Sergius, the numerical feats of chi are difficult, with such vines to fight at the wilderness. In order to add a cross, to remember him to remember the reader and the listener, the author is often koristuetsya single-cob. I know the same qi odnonachattya may not be so formally rhetorical meaning, like meaning. The word, which is repeated on the cob of skin proposition, supports the main idea. If it’s all alone, it’s already richly developed and can help the reader, it will be replaced by a synonymous viraz. It means that it is not the word itself that is important, but the repetition of the thought. So, for example, pointing to the reason for the writing of the Life of Sergius and suvayuchi can think about those who have taken on themselves an unbearable task, the author writes: “... honestly and immaculately and without turbulence, don’t forget your life to be good and wonderful and contemptuous, don’t forget to be rich in honesty and great correction, don’t forget to be good sounding and good image, let’s not be without memory the licorice of the first word love words, you can’t deprive such a soul without memory, that God is calling for a new one ... ”More often, in the style of “weaving words”, take a sub-understanding: repetition of a word, repetition of the root of a word, combination of two synonyms, contrasting two to understand just . The principle of duality may have a glimpse of the meaning of the style of "weaving of words". The whole world is divided between good and evil, heavenly and earthly, material and non-material, corporeal and spiritual. Therefore, binarity plays the role not of a simple formal-stylistic device - repetition, but of putting two cobs at the world. In folded, richly worded binary words, the same words and virazi are often victorious. The spielnіst sіv possilyuє zstavlennja chi otstavlennja, rob їх at sensual vіdnoshenі more clear. To wind up in quiet moods, if one overwhelms the number of low components, it is often divided into a bet: "... life is sad, life is hard, the sound is tight, the sound is not enough, we can not replace the stars, neither food, nor drink."

Significance of the creation of "The Life of Our Reverend Father Sergius, Abbot of Radonez, the New Wonderworker"

“Sergiy has appeared, like a light lamp, and with his dead light, illuminating the entire history of the Russian land - on a rich capital in advance. Sergius brought to Russia a spirit of rebirth. That spirit, which nevdovzі pіdnyav that vіdbuduvav majestic Orthodox power. First of all, there were twelve cells (an apostolic number!). Mine is still a few dozens of rokiv, and for a long time, having clouded the bottom, we stand all of Russia, ”reads from the book of D. Orekhov. Supporting the policy of centralization, the way the Moscow princes carried out, Sergiy Radonezkiy leaned in the center of the political and political life of Russia in the other half of the XIV century, being an associate of the Moscow Grand Duke Dmitry Donskoy in his preparation for the battle of Kulikivsk 1380.
Sergius, and behind him that yoga scholar carried the faith in the unconquered lands, were forest monasteries. Epiphany the Wisdom, the creator of temples of Nikon, the translators of Greek books Athanasius Visotsky, the icon painter Andriy Rublov - all of them became followers of the spiritual path of Sergius of Radonez.
In the name of Sergius of Radonezkiy, the Holy Trinity Sergius Lavra was unanimously tied up - a unique memorial of the architecture of the ХУ1-ХУ11 century. On the territory there are a few churches, including the Cathedral in honor of the Assumption of the Blessed Virgin Mary, the Michael Church, the Temple in the name of St. Sergius of Radonez. Thousands of pilgrims see the Lavra in order to reach the shrines of the Russian people, to know peace of mind. And the most important and oldest monument of the Trinity-Sergius Lavra is the Trinity Cathedral. Youmu needed five hundred years. At this cathedral there is the tomb of Sergius of Radonezki.
The Russian tsars respected the great honor of christening their children at the Trinity Cathedral. Before the military campaigns, they prayed to Sergius and asked him for help. Until the majestic flow of people to come to the cathedral, by the same time they themselves hang on to a great honor, the enthronement of the Russian Saint Sergius of Radonez.

Tse tsikavo

Sergiy Radonezkiy took a special place in the life and work of the artist Mikhail Nesterov (1862-1942). The artist is inspired by the fact that the saint vryatuvav yoga in the face of death in childhood. The most important painting by Nesterov, dedicated to Sergius Radonezkiy, "Bachannya lads Bartholomew", was written in the 90s. XIX Art. Vaughn made a vibe at the mystetsky middle. The artist has conveyed that glory has been prepared for his canvas. “It is not I who live,” Kazavin said. - Zhytim "Young Bartholomew". In the creative work of Nesterov, this picture shows a whole cycle of creations that inspire the Russian religious ideal.
Under the hour of thinking over the future picture, Nesterov is alive on the outskirts of the Trinity-Sergius Lavra, having seen the month, connected with the work of St. Sergius. The artist, having robbed an episode from the life of St. Sergius, if the pious young man, sent by the father to the tricks of the flock, was seen. A taemnichiy old man, like a lad, like a martially trying to spell out a letter, turning around with prayer, endowing him with a miraculous gift of wisdom and enlightenment of the Holy Letter.
Nesterov, having displayed "Youth Bartholomew" at the 18th edition of the exhibition. An eyewitness to Nesterov’s triumph, guessing that “it’s impossible to show one’s own hostility, as if she did it right.
The picture was deafening.” Ale buli th critics of the picture. G. Myasoedov, an eminent ideologist of persuasion, arguing that a golden wreath on the head of a saint needs to be turned into a fart: “It’s absurd to instill absurdity from a glance of a simple perspective. It is acceptable that the head of the saint is near gold. Ale ve bachite yogo navkolo disguise, turned to us in full face? How can you bachiti yoga with the same stake, if the person turns to you in profile? Vіnochok will also be seen in the profile, then you will see the vertical golden lines, which change the appearance, and you will paint it with such a stake! If it’s not a flat head, but a body that wraps your head, then why is the crystal gold so clearly and so clearly you can see the whole head? Think about it and you will chime in, as they wrote foolishness. Two hundred years stumbled, and the skin said in his own words: forgiveness, realism fought from the symbolic towers of the inner world of the people. The protest was called out by a halo, and an old man. І landscape, and a bodyless young man (behind orders, vin writing from the "sick" - the strong ailment of the girl from the Trinity-Sergius Lavra). Before P.M.Tretyakov, a number of deputation of artists appeared, from which they were able to move in the bathhouse "Bartholomew". Having bought the painting, Tretyakov won it to the pantheon of Russian art.
Encouraged by success, the artist has created a whole cycle of paintings, dedications to Sergius of Radonezkiy. The triptych, a form more familiar to the rock, descended without middle ground to the bottom of the icon-painting hallmarks, to the deisus row of the iconostasis. In the "Praces of St. Sergius" (1896-1897) the landscape plays a similar role, moreover, at different times of the year. Sergius, with his rural, common people's nature, having sued the leadership of chents, and himself the first, showing an example of humble practicality. Here Nesterov, having approached the creation of his post-mortal world, created the image of a thoroughly human being, close to his native land, loving people, kind. In Sergius, there is not only nothing intrusive, but nothing fancy, ostentatious, navmisny. You don’t call wine, but just live among the like, not seeing anything.
Speaking about another artist - Mykola Roerich, whose life and creativity were shown not only in Russia, but also in India, it is easy to guess that one of the most important series of paintings created in India, was "Watchers of the Gathering". At the painting “The Tin of the Reader”, Roerich instilled a rebuke to the fact that the shades of the ancient sages can tell people about moral duty. Among the canvases dedicated to the great teachers of mankind - Buddha, Mohammed, Christ, there is a picture with the image of St. Sergius of Radonez, to whom the artist has introduced the role of a warrior of Russia at all the tragic turns of history. Roerich viriv at the historical mission of Russia. The Russian theme was not included in this work; with special strength, she was born at the rock of the Great Veteran War. Roerich wrote Russian saints, princes and bilinear heroes, calling them to help the Russian people who were fighting. Spiraling, as if pricked, on the tradition of an old Russian icon, write the image of St. Sergius. For the wedding of the Deer Ivan Roerich, the saint appeared to the artist shortly before his death.

Borisiv KS. The first candle would not go out... Historical portrait of Sergius of Radonezki. - M., 1990.
Davidova N.V. Gospel and old Russian literature. Primary handbook of scholars of the Middle Ages. Ser.: Old Russian Literature in Schools. - M: MIROS, 1992.
Old Russian literature: a book of reading. 5-9 class / order. Є. Rogachevskaya. M., 1993.
Likhachov D.S. Great recession. Classical creations of Old Russia. - M.: Suchasnik, 1980.
Likhachov D.S. Poetics of old Russian literature. M: Nauka, 1979.
Orekhov D. Holy Miss of Russia. - St. Petersburg: VD "Nevsky Prospekt", 2000.

History of creation .

“The Life of Sergius of Radonezkiy” (that’s how this TV is called for short) is a clear example of ancient Russian literature. Reverend Sergius is the most beloved and most beloved Russian saint. Nevipadkovo vіdomy the historian of the past V.O. Klyuchevsky, having said, that Russia is worth the doth, the docks are glimmering the lamp of the shrine of St. Sergius. Epiphanius the Wise, the scribe of the beginning of the XV century, the monk of the Trinity-Sergievo Lavra and the teacher of St. Sergius, having written the Life of Sergius of Radonez 26 years after his death - in 1417-1418. For tsієї pratsі Єpіfanіy for twenty years, collecting documentary data, guess eyewitnesses and authoritative records. Soul Protection Svyatostsіvskії LITRYATURI, Vіzantіyskoї та Ta Rosіyskoy Agiographer, Bliskly Stilіst, єpіfanіy OrієєTuvyuya, the creativity on the texts of Pivdenneskov'yansky, Ta Davankius, Mapleno, climbing the Vishuks, Nations of Porvninnya, the style of the name. Life in the editorial office of Epiphany the Wise ended with the repose of St. Sergius. For an independent look, the most recent edition of the Life has not reached our time, and the first image of the church was reconstructed behind the latest crypts. Crime of Life, Epiphanius, having made such a laudable word to Sergius.

The postscript text of the Life was saved in the revision of Pakhomiy Logofet (Serb), an Athos chents, who lived at the Trinity-Sergius monastery from 1440 to 1459 and created a new edition of the Life without difficulty following the canonization of St. Pakhomiy changed the style, supplementing the text of the Epiphany rozpoviddy about the discovery of the relics of the Reverend, as well as the order of posthumous miracles. Pakhomiy repeatedly corrected the Life of St. Sergius: on the thought of the contributors, based on two to seven Pakhomiy editions of the Life.

In the middle of the 17th century, on the basis of the text of the Life (the so-called Roslogo edition) reworked by Pachomi, Simon Azarin created a new edition. The Life of Sergius of Radonezkiy, edited by Simon Azar'ina at once from the Life of Igumen Nikon, with a word of praise to Sergius and the services of both saints, was instructed in Moscow in 1646. In 1653, for the commission of Tsar Oleksiy Mikhailovich, Simon Azarin added and completed his Life: he turned to the unpublished part of his book, adding to it a low level of new tales about the miracles of St.

Genre

In Russia, life literature was popular, or hagiographic (in Greek Hayos - saint, grapho - I write) literature. The genre of the life of the winery of Byzantium. In the old Russian literature, the vinik is the genre of positioning, translations. On the basis of translational literature in the XI century. in Russia there is also original life literature. The word “life” in the Church-Slovak language mov means “life”. Lives were called creations that tell about the life of the saints - sovereign and religious deacons, whose life that life was considered to be sizable. Lives of Mali Nasampered Religious-pochalny Sens. History before them is a subject for inheritance. Some facts about the life of the depicted character were twisted. It was tied up with the fact that the life literature set as a metaphor not a reliable collection of podias, but a real one. Lives had a clear separation of characters on positive and negative characters.

Life tells about the life of a person who has reached the Christian ideal - holiness. Life to witness that one can live a proper Christian life. Therefore, the heroes of life were people of a different journey: from princes to villagers.

Lives are written after the death of a person, after the recognition of him by the holy church. The first Russian life of Anthony Pechersky (one of the founders of the Kiev-Pechersk Lavra) did not reach us. Let's go ahead, “The Tale of Boris and Glib” was created (mid-XI century). The life, which is told about Sergius of Radonez, has become the color of the life genre. From long ago, until our time, the traditions of life have gone. From the old age genres of life, it appears to be the most stable. In our hour, Andriy Rublov, Ambrose Optinskiy, Kseniya Peterburzka were canonized, then recognized by the saints, and their lives were written.

Subject

"Life..." is a story about the choice of the human way. The meaning of the word is richer. Two yoga meanings stand one against one: the whole is geographical and spiritual. The unification policy of Moscow was carried out with serious visits. True, the feudal tops of the princedoms suffered like us before us, as Moscow ordered itself, suffered the head rank through those who did not want this order, fought against it for the preservation of the old feudal orders. Epifaniy painted a true picture of Russian life in the first half of the 15th century, if the memory of her was still fresh among the co-workers of Epifaniya, but I didn’t see the author’s “anti-Moscow” ideas. Epiphanius shows that Sergiy, regardless of those that Yogo’s fathers left the place through the cliffs of the Moscow monist, turned to become the most energetic conductor of Moscow’s own public policy. Vіn Rіshuche pіdtrimav Dmitri Donskoi yogo fight with the Suzdal prince Dmitri Kostyantinovich for the great Volodymyr princedom, praising Dmitri at the height of the fight for Mamaєm, reconciling Dmitri Donskoi with Oleg Ryazanskiy, if it became necessary Knowing Sergius God's saint, Epiphanius sim visvitlyuvav among middle-aged readers us before the political activity of Sergius. To this, the enemies of Sergius conceitedly and for a long time asked John Fania to write the life of his teacher, which was the rethinking canonization of Sergius.

Idea

The canonization in the Russian Orthodox Church was considered for the manifestness of three minds: holy life, miracles like life, and posthumous, relics. Sergius of Radonezkiy began to strut widely for his holiness for life. The canonization of the venerable one took place thirty years after his death, at the end of 1422, if relics were found. The advancing situation became the driving force for the relics of the reverend: before one day of the Trinity Monastery, Sergius of Radonezkiy appeared in his sleep and said: “Are you now depriving me of an hour at work?”

Main characters

Sergius of Radonezkiy is one of the most popular heroes in the middle Russian literature. “Life...” reportedly tells about the life of that day. The princes of Moscow and pets saw Sergius in his monastery, and he himself went out to them from її walls, but near Moscow, crossed the blues of Dmitry Donskoy. Sergius, at the suggestion of Metropolitan Aleksii, called for an important vantage of political diplomacy: he repeatedly contacted the Russian princes in order to win them over to an alliance with Dmitr. Before the Battle of Kulikovo, Sergius gave Dmitri the blessing and two chents - Oleksandr (Peresvita) and Andria (Oslyabya). In “Life” there is an ideal hero of ancient literature, “light”, “God of judgment”, an ascetic, a person who expresses the national self-confidence of the Russian people. Tvіr pobudovaniya vіdpovіdno up to the specifics of the genre of life. From one side, Sergius of Radonezkiy is a historical person, the creator of the Trinity-Sergius monastery, endowing with authentic, real rice, and from the other side - an artistic image, creations by traditional artistic features of the life genre. Modesty, sincere purity, lack of cowardice - moral drawings, power of St. Sergius. Vіn vіdmovivsya in the hierarchical rank, vvvayuchy yourself indecent: "Who am I - a sinner and the worst of all people?" I buv is not ugly. Epiphanius write, that having recognized the reverend with great difficulty, doing great feats of fasting life; garlic yogo boules: pilnuvannya, suzhozher, lying on the ground, purity of soul and body, practsya, vigilance of clothes. Navit became the abbot, without violating his own rules: “If anyone wants to be the oldest, let him be the least and servant of all!” Vіn instant perebuvati for three-chotiri days without їzhі i їsti rotten bread. To earn a living, taking a juice from my hand and carpentry, hewing boards from the wound until evening, making stovpi. Nevibagly Buv Sergiy and in dress. Having not dressed the new clothes, “those who have hair from that sheep’s liner are spun and woven, wearing”. And whoever doesn’t know and doesn’t know yoga, who doesn’t think bi, that he is abbot Sergiy, but having accepted bi yoga for one of the monks, a poor marriage and a wretched man, for a robot worker, be like a robot.

The author subtitles "light and holiness", the great Sergius, describing his death. “While I don’t want to glorify the saints for life, the ale mіtsna the power of God glorified him, angels flew before him, if he reposed, escorting him to heaven, opening the doors of paradise to him in the bagan, bringing bliss, the peace of the righteous, de light of the angelic that All Saints Having accepted the Trinity, how to denounce the fasting. Such was the life of the saint, such a gift, such a miracle-working - and more for life, and th for death ... ".

Plot and composition

The central part of the "Life" tells about the work of Sergius and about the divine recognition of the child, about the miracle that happened before the people of yoga: if yoga mother came to the church, shouting in trich at її womb. Mother wore yogo "like a treasure, like a precious stone, like a wonderful beads, like vibranium utensils."

Sergius was born on the outskirts of Rostov Veliky to a noble, almond boyar. At the seven-year-old priest Bartholomew (that was the name of the yogi before he was tonsured in Chancey) they saw him go to school, as he was under the guardianship of Bishop Prokhor of Rostov. Behind the legend, the letter was given to the lad with great care, but without a bar of wine he choked on the teachings and showed miraculous vigor. Old men from their family moved to Radonezh. For example of their life, Kirilo and Maria were tonsured at the blackness at the Pokrovsky monastery at Khotkovo. After his death, another son of Bartholomew, who also rose blacker than life. Together with his elder brother Stefan, who had already taken black tonsure at the death of his squad, Bartholomew went to the river Konchura, which flowed 15 km to the pier near Radonezh. Here the brothers built the church in the name of the Holy Trinity. Nezabar, not having run into the difficulties of life in the desert, Stefan pishov near Moscow. Bartholomew, having lost one, began to get ready to chents. On July 7, 1342, the fate of the vіn buv vows of the Chentsi, who took the name of Sergius. Oskilki Trinity monastery was founded on the territory of the Radonezsky volost, after St. Sergius the title of "Radonezky" was fixed. Crimea of the Trinity-Sergius, Sergius falling asleep at the Blagoveshchensk monastery on Kirzhachi, Borisoglibsky monastery near Rostov and other monasteries, and yoga scholars fell asleep about 40 monasteries.

Artistic originality

Bezporedniy lyricism and warmth of a sense, psychological caution, vmіnnya pomіchat i vіdvoryuvаtі vіdvoryuvаtіnіy landscape, nepodіvanі for literature podіbnіbnіbnіbnі virazno sobі - all tse characterizes the artistic style of the page Epiphanius the Wise. In "The Life of Sergius of Radonez" one can see the great artistic maturity of the writer, which is reflected in the strimanity of the variety of descriptions.

The literary activity of Epiphany the Wise adopted the literary style of “weaving of words”. Tsey style zbagachuvav literary mova, pripriya a distant development of literature.

D.S. Likhachov, denoting in "Life ..." "especially musicality." Dovgi pererahuvannya zastosovuyutsya there especially, it is necessary to strengthen the number of honesty of Sergius, the numerical feats of chi are difficult, with such vines to fight at the wilderness. In order to add a cross, to remember him to remember the reader and the listener, the author is often koristuetsya single-cob. I know the same qi odnonachattya may not be so formally rhetorical meaning, like meaning. The word, which is repeated on the cob of skin proposition, supports the main idea. If it’s all alone, it’s already richly developed and can help the reader, it will be replaced by a synonymous viraz. It means that it is not the word itself that is important, but the repetition of the thought. So, for example, pointing to the reason for the writing of the Life of Sergius and suvayuchi can think about those who have taken on themselves an unbearable task, the author writes: “... honestly and immaculately and without turbot, don’t forget your life, be virtuous and miracle and contemptuous, don’t forget to be rich and honest and great viprav, don’t forget to be good sounding and good-natured image, you won’t be without memory licorice. words, you can’t deprive such a soul without memory, that God is calling for a new one ... ”More often in the style of“ wattle of words ”I take the fate of a subwar understanding: repetition of a word, repetition of the root of a word, combination of two synonyms, contrasting two to understand, etc. d. The principle of duality may have a glimpse of the meaning of the style of "weaving of words". The whole world is divided between good and evil, heavenly and earthly, material and non-material, corporeal and spiritual. Therefore, binary plays the role not of a simple formal-stylistic device - repetition, but of putting two cobs at the world. In folded, richly worded binary words, the same words and virazi are often victorious. The spielnіst sіv possilyuє zstavlennja chi otstavlennja, rob їх at sensual vіdnoshenі more clear. To wind up in quiet situations, if you overwhelm the number of low components, it is often divided into a bet: "... life is hard, life is hard, the sound is tight, the sound is not enough, we don’t, who can’t see the stars, we don’t eat, we don’t drink."

Meaning of creativity

“Sergius appeared, like a light lamp, and with his own light, illuminating the whole history of the Russian land - to richly capitalize ahead. Sergius brought to Russia a spirit of rebirth. That spirit, which nevdovzі pіdnyav that vіdbuduvav majestic Orthodox power. First of all, there were twelve cells (an apostolic number!). There are still a few dozens of fates, and for a long time, having clouded the bottom, we stand all of Russia, ”reads from the book of D. Orekhov. Supporting the policy of centralization, the way the Moscow princes carried out, Sergiy Radonezkiy leaned in the center of the political and political life of Russia in the other half of the XIV century, being an associate of the Moscow Grand Duke Dmitry Donskoy in his preparation for the battle of Kulikivsk 1380.

Sergius, and behind him that yoga scholar carried the faith in the unconquered lands, were forest monasteries. Epiphany the Wisdom, the creator of temples of Nikon, the translators of Greek books Athanasius Visotsky, the icon painter Andriy Rublov - all of them were the followers of the spiritual path of Sergius of Radonezki.

In the name of Sergius of Radonezkiy, the Holy Trinity Sergius Lavra, a unique memorial of the architecture of the 16th-17th centuries, was inaugurated. On the territory there are a few churches, including the Cathedral in honor of the Assumption of the Blessed Virgin Mary, the Michael Church, the Temple in the name of St. Sergius of Radonez. Thousands of pilgrims see the Lavra to get to the shrines of the Russian people, to know peace of mind. And the most important and oldest monument of the Trinity-Sergius Lavra is the Trinity Cathedral. Youmu needed five hundred years. At this cathedral there is the tomb of Sergius of Radonezki.

The Russian tsars respected the great honor of christening their children at the Trinity Cathedral. Before the military campaigns, they prayed to Sergius and asked him for help. Until the majestic flow of people to come to the cathedral, by the same time they themselves hang on to a great honor, the enthronement of the Russian Saint Sergius of Radonez.

Analysis of the ideological and stylistic change of the episode "The rest of the life of Sergius, death, posthumous miracles", the philological faculty of the OmDPU, 1st year student: Evchuk Olga Petrivna

Unfortunately, "The Life of Sergius" did not reach us in the first place: in the middle of the XV century. life, which came from the pen of Epiphany, was rewritten by the official hagiographer Pakhomiy Logofet. Pakhomiy wrote after Sergiy's "resurrection of relics" in 1422. and attaching the main respect to the “miracles” that the saint’s labors performed, we add an element of praise to the saint in a new panegyric style. Satisfied with the help of the deputies, Pakhomiy put on the "Life of Sergius" dress uniform. Ale navіt at the transformed look, "The Life of Sergius" svіdchit; non-transverse illumination of the author. The Bible and the Gospels are cited and paraphrased in life; in certain verses from biblical quotations, their own montage is created, like, for example, at the prayer of Sergius after his tonsure, which is formed from small urivkiv 25, 83, 92 psalms. Monuments of Byzantine hagiography also miraculously reminded the author of "The Life of Sergius" - the various episodes of "The Life of Sergius" in the past paralleled the lives of Anthony the Great, Fyodor the Desk and others.

2. Weaving words

One of the leading figures in the literature of the epoch of the other "pivdenno-Slovakian infusion" is ornamentality. The word in the poetic promo takes its own “word meaning”, but it becomes an “additional element”, which is expressed in new ways of meaning, sometimes new expression, emotion, etiquette, appraisal of a phenomenon. The dodatkovy element becomes more comprehensible for a whole group of words, it is a ruinous water-cremation, the isolation of a word, it grows in the context of a poetic mov and її context.

interest; the inner life of the people having zoomed in on the respect of the writers; the creation of the word convey the essence of the image. Tsim explains the heap of epithets, kokhannya; to eat the words of one root; the words of the writers in their own way use their own meaning function and appear as an asonance, an alteration.

So, with an important accompaniment to the analyzed episode, the step of Vidm Sergius on the throne of the Metropolitan, propowed to the holy Metropolitan Oleksiy. Sergiy’s epiphany modesty is especially reinforced: (“Who am I, the sinner and the worst of all people?” – the saint reaffirms Oleksiy’s proposition). The contrast of the koshtovnosti, brought by the Metropolitan, and the life of Sergius himself, christening between the Reverend (“having punished the Metropolitan to blame the cross with paramand, gold and expensive stones of embellishments, and giving it to the saint. Bowing the same humility, seeming: “I’m a master of me I didn’t wear gold in my youth, but in my old age I especially want to live in sins”). Sergius and having taken the throne of Oleksiy Mikhayla are commemorated in a singing world (“Feeling blessed that Mikhailo is taking up arms against the new one, and having said to his teachings, that Mikhailo, who is taking up arms against the holy monastery, cannot take away the bazhan, he cannot help the proud of the barriers, and And so it happened, as if prophesying the saints: if Mikhailo sailed to Tsargorod, he died of illness and battle.” The riddle of Mikhail’s death also turns our respect for the gift of the saint.

Repeatedly manifesting the prophetic gift of Sergius Bachimo and in the front pods. With the certificates of one of them, we staєmo on choli “about the foundation of the monastery on the river Kirzhach” (“The holy elder, having crossed him with his hand, saying: “Lord do not let your bazhanna vikona!” I passed from the hands of Sergius, and I cut off the whole of Isaac”).

At the rozdіlі "about Bishop Stefan" learn to sing, like Sergius unsprung "after the meal of the saints, standing up, and praying." After the end of the meal, the stench began yoga about those that had become. “Vin same all vіdkriv їm, apparently: “I got up, if Bishop Stefan is on the road to the city of Moscow and opposite our monastery, bowed the Holy Trinity and blessed us, the humble.” Vіn having indicated and on the spot, where it happened.

Another miracle comes up and in the division “about the angel’s tower, who serves from the blessed Sergius,” as those who see their teacher Sergius explain: “O children of the kohani! How can the Lord God show you, how can I take it? The one whom you have beaten is the yangol of the Lord; and not only today, but forever, by the will of God, I serve with him, unworthy. Ale, those who shove you, don’t tell anyone until I’m gone from this life. ”

A picture of the victory of Prince Dmitr over the army of Mamai appears before Sergius: Vіn bachiv from afar, zvіdstanі rich days of walking, in prayer with the brothers to God, stalking about the gift of victory over the filthy.

We also know about the activity of Sergiy’s scholars: about the creation of a monastery on the rivers Kirzhach, Andronikov, Simonovsky, Golutvinsky, High monasteries, about the monastery on the rivers Dubenci.

Turning to the chapter about Sergiy's appointment to the metropolitan throne, you can add that Sergius's resurrection marked that boundary, you do not want to cross over like a wine. This residual choice of Sergiya Bov is important for the new one. Now Sergiy is the image of piety and simplicity, the hermit and the teacher, who deserved the greater world. On the vіdmіnu vіd mіldskoї dіyalnostі here there is no vtomi, znevіri, bitterness. Holy mayzhe pose between. Wine of enlightenment, permeation of the spirit, transformations for life.

The wonders of that night are the most important elements of all explanation. With the help of the visits of Epiphany Pragne, bring the inborn righteousness of your teacher, glorify him as a redeemed "pleaser of God", as a true servant of the Divine Trinity, as a kind of light-bearing power of knowledge of the trinity of mystery. Tshomu is the main task of a writer. Sounds mystic-symbolic subtext of my creation, which is organized in a creative, compositional and stylistic way.

For example, Sergius was honored with especially high bloodlines. Particularly significant are the views of Sergius the Bogomatir. In his prayer, Sergius repeatedly uses words so close to the semantics such as “protector”, “patron”, “protector”, “protector”, as if they reveal to us the image of the Mother of God in full peace.

Particularly noteworthy is the moment of the appearance itself: “The first axis is lightly blind, stronger than the sun is radiant, brightly illumined the saint; and drink the wine of the Most Pure Mother of God with two apostles, Peter and John, who shines in the invisible lightness. And if you have swayed the saints, you have fallen down, you cannot blame the unbearable light. The word "svetlo" is repeated once in a while, as if it were conceived by the same root "svetlost", close to the meanings of "sun". The picture is supplemented with the words “shining”, “glittering”, “unbearable”, “touching”, with repeated sounds -z- / -s-, -v-, -l-. All at once, he allows us to reveal the space, thoroughly permeated with the wonderful divine light.

Farther on, the heads will show the theme of miracles, which accompany the deeds of the saint and the glory of the Reverend, which makes everything grow.

So, rozpovidaє us Єpivan about the bishop who was the one who saw the monastery. “There are a lot of speeches about the saint, but a little bit about the new one has expanded everywhere, right up to Tsargorod itself,” but “this bishop was madly obsessed with the saint.” Farther away is the riddle about the blindness that struck the bishop, and further away the yogo vision becomes a song of spiritual pardon, that turn after the sergius on the “right path”: “Having God vouchsafed me this day a heavenly person and an earthly angel” - to speak all in plain language.

In the episode "about the healing of a person with the prayers of Sergius" the style of "weaving words" is also clearly manifested. In the coming speeches: “And so, having rejoiced, the stench carried the sick man to the saint, and having laid down the yogi of Sergius, the blessing of the saint pray for him. The saint, having taken the consecrated water, made a prayer, sprinkled the sick; and at the same time you see ailments that go through yogo ailments. And without a hitch, having torn sleep from trivaly, sleepless in the face of ailments, we repeatedly chant the words “holy”, one-root “illumined”, phonetically close “rejoiced”, the same-root words “prayer”, “pray”, the words “ailments” are repeated a few times, “ ailment”, the same root words “sleep” and “sleeplessness” are contrasted. So these words become key and allow us to see the power of “illness” and the miraculous power of the saint and yoga of prayer.
The author and the service, whom Prince Volodymyr sent to his wife and sister for Sergius and his brother, is guessing. Well, the servant, the docks of the wines reached the monastery, having satan's peace of mind and having tasted what was sent by the prince. Vikrity is penetrating Sergius, deeply repenting, falling at the feet of the saint, crying and blessing for forgiveness. Sergius, having punished you, don’t work like that any more, having passed yoga and having received the message, asking you to convey your prayer to the prince, that blessing.

On choli “about the fire of the sacred fire”, I repeat the words “holy” again and again, the same root words “batch”, “batch”, “batch”, “batch”, which create their own merezh, which we unite I give special significance to the episode.

In the concluding section “about the death of the saint”, the words “divine sleep”, “divine feats”, “approaching God”, which may have one root -god-/-god, become ostentatious, and in such a rite they gain a key meaning, which signals about the future rise 'The day of the saint with God. The sounds that are repeated mayzhe in the skin word of these words -zh- / -sh-, -b- (“lived (...) in a perfect complacency”, “in the form of a divine spiv or the service do not slacken”, “and what more old wines , tim more zmіtsnyuvavsya i vysočіv", "husband and z lyubov govern", "and nіyak yоgo oldіk did not overcome").

The episode of handing Sergієm іgumenstva to his priymachevі Nikonov, christening the same root words "student", "teacher", the theme of offensiveness develop the words "having handed", "advancing", vyslovlyuvannya "in the mustache without blame of the offensive teacher".

The characteristic syntactic peculiarity of the style of “weaving of words” is reflected in the rest of Sergius: “I’m in a conversation with words, I’m in a bad way, in Orthodoxy, I’ve left orders, and having commanded one-to-one mindfulness, mother purity of soul and bodily fire and love of non-faces to beware, to be careful and to be honest, and especially to embellish yourself with humility, not to forget marvelous love, to smirk in super-accuracy, and not to put the honor and glory of life, and the honor of God in the payment of the coin, the blessings of heaven.

3. Posthumous miracles

Sergius stretched out his hands to the sky, praying, clean his sacred soul with prayer to the Lord, at the river 6900 (1392) the month of spring is 25 days; the venerable seventy years of the year is alive.

Mayzhe through thirty years after the death of Sergius, on 5 lime 1422, his power was known to be imperishable. Even after thirty years, at 1452, Sergius was buried to the face of the saints. The Church remembers the 25th of spring, on the day of the 1st death, and 5 limes, on the day of the uncovering of the relics. The posthumous share of Sergiy is to celebrate a new life of yoga and yoga at the sight of the people.

Turning to the text of the "Life", we know about the miracles that accompanied the death of the saint. After Yogo's death "Today the arable land has expanded, and the invisible body of the saint has expanded." Miraculous signs that accompany the death of the saint are christened with Epiphany and on a phonetic level - repeatedly repeating the sounds -l-, -s- "The appearance of the saint was light, like a dream." The great sorrow of the holy brothers will be sung by those close behind the semantics of the words “and in tears, those ridans”, “they shed tears” “the stench wept, and the yakbi could, they would die with him”.

Bachimo mi here and deaku analogy with the previously said phrase “Having God vouchsafed me this day a heavenly person and an earthly angel”, immediately vyslovlyuvannya “like an angel of God”, more strength and significance, Sergiy is no longer with an earthly angel, but with Angel of God.

With a special highness, that urochististu can praise the word of the reverend, which is supported by the inconsistent repetitions of the word “God”, the same-root words “glorifying”, “I will glorify”, “glorify”, close to them for the semantics of “magnificent”, “great”, “praise”, “ praise”: “wine, wanting to be a man, similar to us, even more loving God for us”, “and diligently for Christ pishov, and God loving yoga; to that one who is worthy of God, richly praying, God is majestic and glorifying yoga”, “whoever praises me, - it is said, - I will glorify”, “whom God glorified, who can hide that greatness? Let us truly glorify and praise Yogo: even if our praise to Sergius does not bring mischief to him, but for us the salvation will be spiritual. To that in us, having risen, sound korisny, so that we honor the sight of God as holy for the coming generations in writings to convey, so that at the clay of the forgetfulness the holy garlic is not bored, ale, with sensible words about them, tell about them, tell about them, so that they bring the stink of melancholy to the hearers. The importance of this episode is emphasized by the single-root words "korisnist", "korisniy".

The rest of the episode and the intricacy of syntactic constructions are recalled (“the old man is wonderful, with all sorts of embellishments, the quiet, gentle nature of the mav, humble and kind-hearted, gracious and good-natured, vishny, licorious and m'yaky, merciful and wise, humbly-hearted, humbly God-loving, vіn bv batko batko i vochitatem vchitel, vatázhok leaders, shepherd pastors, mentor mentor, chentsy chief, monasteries budivnik, fasting praise, monastics pіdtrimka, ієreyam beauty, priests of the pious, right votnik, nepіdkupny mentor, prudent kerіvіvniy kermanich, dbaylivy likar, wonderful intercessor, sacred cleanser, creator of fellowship, give alms, pracovity ascetic, in prayers mіtsniy, і purity zberіgach, znotlivostі srazok, stovp.

Conduct єПіфаній Paralelі s headed Dіovimi Parable і's new zitami "Certificate of Soviet Nіchim not gіrsche Bouvasti Old-Covenant Divine Cholovіkіv: Yak Great Moyasi і Після ісусь ісува, ін имерь і и і і истимени to people to spady, і істенень селобовіть Яків, і і і truthful ruler of his flock. Chi is not empty wine reminiscent of a bagatma with turbots? Razumny Buv the Great Sava, the creator of a group of women, but why not Sergiy, like a wine, kind of a mind, so having created a rich monastery of comrades?

4. Symbolism of numbers

The most important thing to remember is that it literally falls into the eyes of the infamous element of "The Life of Sergius of Radonez" - the number 3. Undoubtedly, the author, having slapped the trinity of special meaning, vicorist, її at the link with the trinitarian concept of his work, obviously, the creator is not fooled with the best theological view of the world, but also with the trinitarian concept of the ascetic life of the yogo hero in the church, as if he had created himself, and arguing, and vlashtuvav, and having fallen asleep, and having embellished with її all kinds of embellishments, and naming the holy, and living, and inseparable, and the same Trinity, for the grace of the Lord of our Jesus Christ, who deserves glory, honor, worship with the beginningless Yogo Batko and with the most holy, and good, and tenacious Yogo Spirit of Nin, and forever, and for ever and ever”, “Nini, Vladiko-sun holder, feel me, your sinful servant, why pray to you! Accept my prayer and bless the place, for your glory has happened for your glory, for the praise and honor of your most pure Mother, honest Annunciation, so that your name, Father, and Sina, and the Holy Spirit ", three times repetition of syntactic constructions (“such was the life of the father, such a gift, such miracles yogo show”).

The number 3 is also used for the description of the manifestations of the heavenly powers, which prophesy the share and death of the saint: an angel’s birth, who will serve the liturgy in the temple together with Sergius; tse vіdvіduvannya Sergіy Bogomіr'yu, yak obіtsyaє dbati about the foundation of the monastery; tse manifestation of fire, which fall in vvtar at the hour of liturgy, to serve Sergius. Numerous miracles are often conceived in the literature of the past as an introduction to the depths of the mystical ingenuity of Sergius, more often than not in Life.

Trichi Sergius to work for healing and resurrection: resurrect a dead young man, heal a paralyzed nobleman and an ailing one, who is alive near the Trinity Monastery. Trichi shows Sergius in Life foresight: if you see Bishop Stefan of Perm with a clear eye, you should pass a mile away from the Trinity Monastery; if it is known that the servant of Prince Volodymyr Andriyovich, having tasted the brush, was sent by the prince to the monastery; if you look with a spiritual look at those who see the Kulikovo field. Trichi from God's will to bring licorice bread to the monastery, if the Chornoriz people saw a shortage of hedgehogs.

In the triad of z'edna, images of Chentsi in Life. In this episode, the scholars of Sergius are so united - Simon, Isaac and Micah. In Life, one also thinks about the spiritual connection between Sergius and Metropolitan Oleksiy and Stefan of Perm - Sergiy and the two archbishops also establish a triad. IN. Klyuchevsky looked at these three Russian pastors as if it were a spiritual triad, a trinity: “At this hour, on the cob of the forties of the XIV century, three banners appeared: from the Moscow Epiphany Monastery, callings on the church-administrative Alekseystrativne terrestrial; the same one 20-year-old shukach was empty, the future reverend Sergiy at the dense fox<…>having erected a small wooden cell with such a church, and in Ustyuz, at the poor cathedral clerk, a son was born, the future educator of the Perm land of St. Stephen. It is impossible to remember one of these names without guessing the other two. Tsya is blessed with a triad of suzirs to shine in our XIV century, roblyachi yogo dawn of the political and moral rebirth of the Russian land. The close friendship and the mutual povaga fought them one by one. Metropolitan Alexis saw Sergius at his monastery and was glad with him, praising his mother as his intercessor. Let's guess a wide rozpovid from the life of St. Sergius about the passage of St. Stefan of Perm poz Sergiev monastery, if offending a friend in the distance of 10 versts exchanged fraternal bows ”(Klyuchevsky V.O. Significance of St. Sergius of Radonez for the Russian people and state // Life and Life of Sergius of Radonez, p. 263).

Later, in the epiphany edition of the "Life" of Sergius of Radonez, the number 3 stands out in front of a seemingly differently designed opposing component: as a biographical detail, an artistic detail, an ideological and artistic image, as well as an abstract-constructive model, but for inducing rhetorical, verbal figurines proposition, period), or to evoke the episode of the scene In other words, the number 3 characterizes the opposite side of the creation, that compositional and stylistic structure, so that for its meaning, that function seems to be the hero of the hagiographer, who glorifies his saint. But at the same time, the number is symbolically hung and not explained by rational and logical means of knowing the most intelligible mystery of light in the yoga and temporal realities. According to the pen of Epifaniya, the number 3 appears as a formal-replacement component in the "Life" of historical activity, that of earthly life, which is itself as the creation of God, the image and likeness of the life of heaven, and that is to take revenge on one's own signs God have yogo trinity unity, goodness and perfection.

The words before and after the rest of the visnovok: Epiphanius of Wisdom in the "Life of Sergius of Radonez" showing himself to be an insane, subtle and subtle theologian; Sobeluyuchi Tsu Agiographer, Vіn along the back of RosekovavavavavA, in the L_teuro-artistic images about Svyat Triyti - Nizzhuchy Dogmati Christians, Іnaksha Kajuchi, VislovyvavAVA His value about TsEY The subject is not scholastically, and the natural, breech, unsymmetrous, slightly, traditions of theology. So, before the speech, having theologianed about the Trinity and yoga, the great contemporary - Andriy Rublov, but only with pictorial patterns: farbs, light, forms, composition.

5. List of literature:

Monuments of Literature of Old Russia in 12 volumes. - M., 1978-1994
Likhachov D.Z. The Great Way: the Formation of Russian Literature in the 11th - 17th Centuries. - M: Suchasnik, 1987.
Kirilin V.M.
Sokir VN Holiness and saints in Russian spiritual culture. Volume II. Three centuries of Christianity in Russia (XII-XIV centuries)
Ranchin. AM Constantly repeat in the life of St. Sergius of Radonez.

Ranchin A. M.

The life of Sergius of Radonezkiy (1314 or bl. 1322 - 1392), one of the greatest Russian saints, was compiled by a christian of the Trinity Monastery founded by Sergius, Epfaniev the Wise, perhaps, at 1417-1418 pp. The style of the Life of Sergius of Radonezkiy, the authorities themselves adopted the “weaving of words”, like the style of the Life of Stefan of Perm. However, on the basis of the Life of Stefan, which may be more importantly panegyric in nature, the Life of Sergius is dominated by an opportunistic ear. The text of the original, Єpіfanіїvskoi ї edition before us at a calm look is not dіyshov. Vіn buv reshaping in the middle of the 15th century by the scribe of the Serbian adventure Pahomієm Logofet, the pen of which lay a copy of the editions of the Life.

One of the focus of Poker's Poker, the Gullas are not Tіlki Tsiy Pam'yatnikova Davaoruskoy Agiographer, Alla Same in nuzvvynyyly much accurately accentovan on Sladdovo, - TsE Potroni Repeat, Shah Zutsuchuyuzhuyu Yak on the phrase (Potronini Ryadyi Synonymіv, Triadi, protein_vіvіv ) , etc.), so on the supraphrasal (three repetitions of the life of Sergius, the triads, in which individuals unite, about which they are confirmed in Life) equals.

V.V. Wheels, Jacquesy Radiazniy Scho Yak Іndivіdualnyy Stilіstichny Vikonisu Vikonovnya Surgian Svyatagovy Syntagm to T'iadi, reversal to the dogmat about Saint Trіitsu, the influx of Dogmat for Sergiy, Smelki Same Triatz. Makovtse - grief, the Trinity Monastery was de bulo (Kolesov V.V. Davnyoruska literary mova. L., 1989. S. 188-215). V.V. Kolesov also reverted to respect on the trinity repeat on the epiphrasal text of the Life - not on the triads, but on the triads: All such sequences are folded into triads of vchinkiv and subdivisions, the very text of the Life of representations is torn and clumsy, at the impassioned potoci opovidі, for whom the hero himself, Sergius, is less important.

My Bachimo, that Bartholomew Sergius is assigned to the service of three. Spobatku - a manifestation of a wondrous old man, who breathed in a young man "clear literacy." Potim - to be tonsured, i, nareshti, igumenstvo - the most recognized for Sergius, like wine without accepting an occasion, the docks did not pass the long way before that. The consequence of the ruins of a cultural hero, if it breaks down, the shards of the moral formation of the specialty and won't be able to endure the shaving of the links and the omission of the dedication. Sergius to that and is promoted in honor of the episcopal and inspire the metropolitan rank, then you should go to the vineyards to the end - all three.

Pobudov’s church of the Holy Trinity is also remembered for three storehouses of stages, and to bring forth a manifestation of heavenly powers that prophesy the share and death of the saint, three (so! -A.R.): an angel on the back, then the Mother of God, nareshti - fire at the prayer ecstasy of Sergius. The face of the saint and here is surrounded by the framework of the Trinity - the trinity of existence, beyond which it is impossible to go without shkod for integrity ... to the image? zrazka? chi face, what is formed in the round circles, who share the share of triads? (Kolesov V.V. Sergiy Radonezsky: an artistic image and a symbol of culture // Life and life of Sergiy Radonezsky. M., 1991. P. 328-329) He marked the heir and rose the roles of the three brothers in Life - Sergius, Stefan and Peter: “ Three brothers are not fairy tale characters, such is the reality of family stosunkiv. And yet, behind such a division of roles, prihovani raznі image brotherhood. The eldest is a sovereign, worldly warehouse, hardy and strong Stefan, like and Bartholomew - black. The youngest, Petro, is a noble layman who bears the burden of the earthly burden on the powerful people. The middle one, Bartholomew, and black, like the elder, and lagid, like the youngest; like both brother, po'yazanie and Sergiy from the turbotami of the world, ale lagnistyu and obedience, and not the power to rule in the brotherhood: "rule without power" - spiritual authority and a special butt for the practice - such is the installation of the Russian character on the power of the sovereignty of the blue : a special butt of the road for a warning, an order and a rebuke.

A fairy tale chooses a young hero for its own, a literary story - an older one, a hero of life in justice becomes an average one, instills in its character does not express any extremes.

Ideally, the “middle people” become a representative of the type without extremes, that delicacy of the norm. This is also the light-seeing principle of Sergius, to whom, after the words of G. Fedotov, the “light peace” of life was tamanna” (Ibid., p. 333).

In truth Epiphany the Wisdom, who sang the Life of Sergius, and Pakhomiy Logofet, who, having rebuilt his life, could well assimilate the sense of repeated repetitions. Thoughtfulness in prompting texts is especially obvious for Epifaniya, which is thoughtfully put to the form of created works. F. Wigzell showed on the butt of the Life of Stefan of Perm, also created by Epfanіym and saved from his calm look, like a respectful scribe to the word, zokrema, while quoting the Holy Letter (div.: Wigzell F. Quotations from the books of sacred writings in the works of Epifand / Pratsi Vidіlu Old Russian Literature Institute of Russian Literature (Pushkin House). L., 1971. T. XXVI. S. 242-243). The symbolic sensations of repeated repetitions in the Life of Sergius of Radonez are natural for “the style of another pivdenno-Slovakian infusion” (or the style of “weaving of words”), the most beautiful applicator of such a letter of Epiphany Wisdom. D.S. Likhachov respecting: “Let’s pay respect to one over-the-top important feature that permeates all forms of the high, middle-class church style, as if developing a new style: the main thing that the authors of the high style should do is to know the bedroom in a concrete, private way and temporal, non-material in speech, Christian truths in all manifestations of life ”(Likhachov D.S. Deyakі zavdannya vvchennya another pіvdennoslov'yanskogo vplivu in Russia // Likhachov D.S. Doslіdzhennya z old Russian literature. L., 1986 ). Undoubtedly, the poetics of the hagiographic rose like a type of text, the hagiographic code conveyed the reading of three repetitions in the Life itself, as if it were a dogma about the Holy Trinity and, moreover, as a note about the turbot of the Trinity in the life of Sergius.

V.M. Kirilin, having stated that “the semantic background of the trinity symbolism, which underlies the fabric of the “Life”, is not equal. The largest number of wines in the first three divisions of the analyzed text, which is explained, perhaps, mystical-transferred meanings, are described here. So, the very entry into the life of the protagonist of hagiography was marked by miracles, which witnessed the recognition of his undivided share ”(Kirillin V.M. Symbolism of numbers in the literature of Old Russia / / Old Russian literature: Images of nature and people. M., 1995. h .) 257. Div also: Kirilin V. M. The symbolism of numbers in the literature of Old Russia (XI - XVI centuries). SPb., 2000. S. 174-221). The first marvel is the three-time speech of the lad, who has not yet been born, the future Bartholomew-Sergius, from the womb of the mother for the hour of worship in the church; The promissory character of this diva is revealed in the text of "The Life of Sergius of Radonez", to which episode parallels are drawn with the Bible. Sche 1931 r. historian G.P. Fedotov, having revered the hidden theological sensation of this episode, I am symbolic, I prophesy a role in the text of the Life: So razumіє yogo ієrey Mikhailo, that until the people do not prophecy the fathers of yogo glorious lot, about them to speak and taєmnichny mandrivnik, that you bless the young man, and brother of St. Stephen, preaching to consecrate the first forest church in the name of the Most Holy Trinity; Bishop Athanasius, intercessor of the Metropolitan, knows the same order from Pereyaslav.<…>. …Epіfanіy himself powerless to reveal the theological sensation of that name” (Fedotov G.P. Holy Old Russia. M., 1990. Z. 143-144).

Three divas, who think the prototype sense of Sergiy's life before the black life, - the mother's inability to savor mother's milk, like a mother in front of him, їla m'yaso; not the relish of mother's milk on sunny days, on Wednesdays and Fridays; vіdmova vіd milk of yearlings. V.M.Kirillin respecting that “Epіfanіy Wisdom is more wise than the mind of his creation – the trinitarian conception – having broken through the form, adding order to the stylistic idea and the compositional plan of the world” (Kirillin V.M. XVI century). S. 259). The episode from the voices of the child from the womb of the mother may have a three-part dialogical structure: the women in the church trich ask її, the child is attached, and there are trichі їm vіdpovidaє. Such triads energize and revere the taman also to other key episodes of Life: the conversation of the boy Bartholomew with the elder, who gave you a “book-wise enlightenment”, the conversation with the priest Mitrofan, who was tonsured Sergius, the trial of Sergius-igumen, who is coming. V.M. Kirilin gave meaning to the riddle about three fingers, with which the miraculous old man gave Bartholomew miraculous bread, and three words of the elder about the future of Sergius, the great ascetic (Ibid., pp. 259-265). “In the Epiphany edition of “The Life of Sergius of Radonezki” the number 3 stands out in front of a seemingly differently designed opposing component: as a biographical detail, an artistic detail, an ideological and artistic image, as well as an abstract-constructive model, or for inducing phrases, propositional figures , period), or to encourage an episode of a scene. In other words, the number 3 characterizes and replaces the side of creation, that plot-composite stylistic structure, so that for its meaning, that function is more like the hagiographer's pranayama to glorify his hero as the patron of the Holy Trinity; Ale vodnochase aforesaid number simvolіchno vislovlyuє i nez'yasovane ratsіonalno-logіchnimi zasobami Znannya nayskladnіshoї umonestigaemoy taєmnitsі svіtobudovi at Yogo vіchnіy i timchasovoї realities oskіlki vono - number 3 - Je formal zmіstovnim component vіdtvoryuvanoї in "Zhitії" іstorichnoї dіysnostі, tobto scho yavlyaє him as the creation of God, the image and likeness of the life of heaven and the fact that to take revenge on oneself signs (triciselnist, triadnist), with which to witness the buttya of God at the yogo trinity unity, the goodness of that thorough fullness ”(Ibid., pp. 265-266).

Fragments of the Life, in some expressions, the three-fold motif - the three-time voice of a child in the womb and the three transfers by the wonderful old man of the future share of Bartholomew, were also analyzed by V.N. in Russian Spiritual Culture, Vol. II, Three Centuries of Christianity in Russia (XII-XIV Art.), Moscow, 1998, pp. 374-376, 384-385, 408-410, 565, 592-595).

V.N.Toporov, like other authors, shows a special chant of St. Sergius of the Holy Trinity with a splash on the Trinity abbot in the Orthodox world from the middle of the XIV century. theological movement - іsychasm (P.A. Florensky casually hung over the idea at the article “Trinity-Sergius Lavra and Russia” on the cob of the XX century // Florensky Pavlo, St. Create: U 4 vol. M., 1996. 2. pp. 356-365). There was also a thought that Sergius stood on the sidelines of Hesychasm and that the Hesychast interpretation of miracles in Life was first revealed by Pakhomiy Logofet (Grikhin V.A. Problems in the style of ancient Russian hagiography of the XIV-XV centuries, M., 1974). .M. Selected practice. T. I. Life of Sergiy Radonezsky. M., 1998. S. 36-37).

Relisted butts - not yet repeat all of them, like in the Life of Sergius of Radonez to inspire an over-phrasal, underlined equal text. Moreover, by repeating it, it can be like the same podії chi dії, like a repeated voice of a child from the womb, and th podії are actually different, but identical in their function to the text of the Life.

The child’s constant voice from the mother’s womb appears in Life as a paradigm and prototype for Sergius’s later life. The special sense of yoga is given by numerical biblical parallels: Skrіz more than three numerical number began to all goodness and vіyaa prosvіshennya, as I say: trichі the Lord Samoil the prophet in'zva; Trey stone with a sling David' Goliad strike; the trichs commanded to pour the water of Іlіa on the polyna, rіch: “To build”, - to troїsh; three days and three nights Yonah the prophet at the triday whale; three youths at Babylon pek the fire; And three times a little to Isay the prophets of the seraphim seers: if in heaven I felt the sleep of the Aggel, the three holy drunkards: “Holy, holy, holy is the Lord of Hosts!” Trey was introduced a bula to the Church of the Holy of Holies, the Blessed Virgin Mary; And thirty years Christ was baptized in the name of Ivan in Yerdan; Christ put three teachings on Tabor and changed in front of them; it is triday that Christ is from the dead in the sky; thrice Christ after the resurrection saying: “Petro, why do you love me?” Why do I say three numbers, but why do not I guess the great and terrible, that there is a threefold deity: three holy things, three powers, in three individuals one deity of the Most Holy Trinity, and the Father, and the Sin, and the Holy Spirit; Triune Deity, one power, one power, one panuvannya? Well, and to whom it is not possible to bring trichs in the womb of the mother, earlier than the people, foreshadowing what will be the trinity teaching, what and buti, and richly bring someone into the mind and into the institution of God, the only Divinity.

<…>As early as before the people of yoga, God proclaimed yoga: not just bo, nor the lack of such a banner and the sound of the front, but let it go for the future. Tse poudikhomsya movi, elma zhudna chjudna chudno and zhizni povidaєtsya ”(Monuments of Literature of Ancient Russia: XIV - the beginning of the XV century. M., 1981. Z. 272, 274).

This fragment of the Life may have a pre-formative and even meta-descriptive (to describe the very life of life) function in the text. The appearance of a triple food and drink row (women ask Mother Bartholomew-Sergius, who didn’t bring it to the church without saying anything, she says it negatively) in Zhitiya is passed a riddle about the trisagion of the angelic conviviality and about the meal of the food of Christ, the beast to the Apostle Peter.

The loss of the voice of the child in the mother’s womb symbolically shows the not yet popular Sergius to the sacred minuli (with biblical podias) and to the blessed future, indicating to them that the saint is accountable to the providential plan, eternity. One hour apart from the episodes of the Sacred History, the uniqueness of Sergius's fall is emphasized - he is the companion of the Holy Trinity.

The abundance of Old Testament and New Testament parallels to the trinity of the voice of a child in the mother's womb suffocate the reader, that the Trinity's symbolism appears in the distant podias of Sergius's life.

The life of Sergius, obviously, is divided into two halves: into the fates spent at the world, and into the life of Chance.

Between them two parts are designated in the Life of the hagiographer’s meta-description, which conveys a rhyme about the saint’s tonsure: yogo: more and more in the world they tried, but in their souls and bajans they spat at God ”(Ibid., p. 298).

The first period of the life of Bartholomew-Sergius consists of two uneven years: an hour from the diva with a loss of viguk in the mother's womb until the gift of the "bookish mind" and fates, which passed from the cієї taєmnichoї podії to the tonsure. The entire first chapter of this period was seen in the Rozlogi edition of the Life, (saved, for B.M. Kloss, the ear of the Epiphany text) in a special chapter - "The Cob of the Life of Sergiev." The first period of commemoration with three feet, which may have providential meaning. Tse, krіm of the loss of a child from the womb, christened not to be baptized by the priest Michael, who “foresaw with the divine spirit, and wisely, I will judge the court of the unfortunate” (Ibid. Z 268). The first time you don’t eat mother’s milk at night, and then you savor the mother’s meat, and also the mother’s milk is year old. Vіdmova nemovlyati vіd milk - tse i three independent divas, and three variants of one and the same day, timed to different fragments in the life of Sergius and the text of the Life: all three do not relish milk, if the relish is caused by broken fences .

І loss of voice of the child from the mother's womb, and the sight of milk, and the clairvoyance of the priest at baptism to speak about Bartholomew-Sergius to one and the same: that he will become a chance, the founder of the monastery of the Holy Trinity.

Another triad in Life, three smuts in the life of Sergius - baptism, the gift of "book understanding" and tonsure. Priests act as champs of all three of them: Father Mikhailo, who was the head of the saint, who was an old man (he has the image of Sergius, as you can understand, an angel appeared) that Igumen Mitrofan, who tonsured Sergius at the Chentsi. All three priests speak about the great call of Sergius. All three signify the key moments in one's life: entering the church, enlightening religious wisdom and entering into the world and accepting blackness, completely devoting oneself to God. Accepting blackness - the head, turning the bottom and the tops of Sergius. Everything in front - before the tonsure of Sergius at the Chentsi. These three episodes are especially marked in Life by similar symbolic motifs. First priest Mikhailo, and the elder, and hegumen Mitrofan to speak about the great recognition of Sergius. I Mikhailo, and a wonderful old man, to speak about the saint, as about the servant of the Holy Trinity; Mitrofan tonsures Sergius at the Trinity Church. And in the episode with the miraculous presbyter, and in the episode of the vows of Sergius Mitrofan, liturgical bread, about prosphora, is made. The elder “give him such a rite as an anaphora, to the bachenni, like a small piece of white wheat bread, which looks like a holy prosphora.<…>”(Ibid., p. 280). After I take tonsure in the sight of Mitrofan, “to rebuy the blessed day at the church for the whole day, nothing is savoring, with a dot of the prosphora, as if taken from the hands of the abbot<…>”(Ibid. p. 302).

The figures of Mikhail and Mitrofan set the frame for the first part of the Life dedicated to the worldly life of Sergius: Mikhailo takes yoga at the light and to the church, Mitrofan leads the world to the black feat. Nevipadkovo in Zhitії there is a phonetic similarity of their names: offensive names are three-fold, the first one is the same. Imovirno, these are the correct names of two clergymen, but it is showing that in the Life these names are saved, and not omitted, as they sound in the hagiography.

The news about the death and struggle of Sergius-chents with heavy forces was divided into three smut episodes, similarly to other sub-years of life. Tse bisiv came from the devil himself to the church before matins: the attack of the bisiv on Sergius at the saint’s hut, which is accompanied by threats and temptations to leave the chosen place; the appearance of a bear, like, “like a kind of zpiy dovgi” (Ibid., p. 312), coming to the saint with a stretch of fate for a piece of bread. The steps of the bіsіv and the arrival of the animals are put in the Life in a single synonymous row, and the number of synonyms for the new one is three:<…>”(Ibid., p. 312). Three zonstriches of Sergius with priests, as if they recognize a great saint from a new one, in contrast, they show three zustres with the bearers of evil, or they are not safe.

Three times repeated in the description of the life of Sergius and the motive of savoring bread with him: the youth Bartholomew-Sergiy kushtuy miraculous bread, which gives you a secret priest; Sergiy works behind a sieve of rotten bread, like to make yoga day; Sergiy and other chentsi brought licorice bread to the monastery.

Three miraculous visions of Sergius the Humen are put together at the Great Editorial Board of the Life of the okremi head: an angel’s dance, which serves the liturgy in the temple at once from Sergius; tse vіdvіduvannya Sergіy Bogomіr'yu, yak obіtsyaє dbati about the foundation of the monastery; tse manifestation of fire, which fall in vvtar at the hour of liturgy, to serve Sergius. Numerous miracles are often conceived in the literature of the past as an introduction to the depths of the mystical ingenuity of Sergius, more often than not in Life. So often, these "light" miracles gloom as a witness to Sergius's whimsicalness to the Hesychast's vchennya about the uncreated (divine, non-physical) light. Isykhasti was respected with such light, as if Jesus Christ had shone forth, gazing at the gospel preaching, on Mount Tabor; gazing at that light is revealed to the saints, which is the attainment of a special mystical become. "Light" miracles in the Life of Sergius of Radonez contravene the early Zantine lives (div.: Klos B.M. Selected practice. T. I. C. 36-37).

In the course of our Life, we are told about three miraculous manifestations of Sergius of divine powers: an angel in the form of an old priest, who gives the boys Bartholomew "a book of enlightenment"; tse angel, which serve Sergius at the liturgy; and there the Mother of God with the apostles John and Peter.

In the triad of z'edna, images of Chentsi in Life. Nasampered, the triad “Sergius is the elder brother of Stefan and Stefan’s nephew Theodore”, as well as the “mystical group” (Fedotov G.P. Holy Ancient Russia. S. 148) studied by Sergius - Simon, Isaac and Mikhei. In Life, one also thinks about the spiritual connection between Sergius and Metropolitan Oleksiy and Stefan of Perm - Sergiy and the two archbishops also establish a triad. IN. Klyuchevsky looked at these three Russian pastors as if it were a spiritual triad, a trinity: “At this hour, on the cob of the forties of the XIV century, three banners appeared: from the Moscow Epiphany Monastery, callings on the church-administrative Alekseystrativne terrestrial; the same one 20-year-old shukach was empty, the future reverend Sergiy at the dense fox<…>having erected a small wooden cell with such a church, and in Ustyuz, at the poor cathedral clerk, a son was born, the future educator of the Perm land of St. Stephen. It is impossible to remember one of these names without guessing the other two. Tsya is blessed with a triad of suzirs to shine in our XIV century, roblyachi yogo dawn of the political and moral rebirth of the Russian land. The close friendship and the mutual povaga fought them one by one. Metropolitan Alexis saw Sergius at his monastery and was glad with him, praising his mother as his intercessor. Let's guess a wide rozpovid from the life of St. Sergius about the passage of St. Stefan of Perm poz Sergiev monastery, if offending a friend in the distance of 10 versts exchanged fraternal bows ”(Klyuchevsky V.O. Significance of St. Sergius of Radonez for the Russian people and state // Life and Life of Sergius of Radonez, p. 263).

Potryny (ternary) structures, which create a symbolic religious sensation, are by no means the very image of the Life of Sergius of Radonez. The stench is characteristic, for example, of the Life of Theodosius of the Caves - the first Russian black (reverend) life. Three lamentations - Permian people, Permian church, and "chance writing off" - the writing of the Epiphany the Wise Life of Stefan of Perm ends.

The Ale of the Life of Sergius of Radonez is intertwined with other hagiobiographies, evoking the “overload” of repeated repetitions, which may have a symbolic sensation. With this, first for all, in the triad of vishikovyvayutsya under the life of the saint, the number of such was so true. Tse, naturally, baptism, tonsured and accepted the abbess of Sergius. However, it is “real”, given to life itself and inevitably for the life of a reverend triad in Life, marked for the help of supplementary burning elements, which are heard in all three episodes. From the other side, the bearer of semantics in Life, there is a plan of vislovlyuvannya like this. So, from the number of Bisivsky threats and the arrival of wild animals to Sergius, only three were chosen; the same, maybe, we can say about the triads of the Sergius miracles, and about the seeing of the triads of the middle of the Trinity Chents, and - more - about the organization of dialogues according to the principle of the triad. Epiphanius takes on the role of a scribe, who only fixes the mystical presence of the Holy Trinity in the life of Sergius. Vinny is similar to icon painting, which “does not create an image for itself, but only bend it already, and, moreover, peacefully, the existing image: do not impose farbi on the canvas, but rather clean up the side effects of yoga, “records” of spiritual reality” (Florensky P .A. Prayer for the icon of St. Sergius // Florensky Pavlo, priest Create: At 4 vols. T. 2. S. 383-384). At the same time, this role is active: like the text of the hiba sho becomes an artistic creation par excellence. For the new characteristic and “intimate nature of the connection between the referent, which means and means”, and “zbіg all structural rivnіv for a small structure” - these are signs, yakі, yak vvazha U. Eko, pritamanni aesthetic addition (Eko U. Vіdsutnya structure : Introduction to semiology, Translated from Italian St. Petersburg, 1998. S. 81-84).

І phrasal, і overphrasal equal to the text in the Life, repeat again, which means the presence of the Holy Trinity, її taєmniche cherubanny of the life of Sergius. This semantics is directly expressed in the explanations of the hagiographer of the Life of Sergius Radonezkiy - a whole text. Yogo unity is an indirect reference to the vindictiveness of the fact that in the old Russian culture the creators could be seen as self-sufficient creators, who preserve their identity in different contexts - in the liturgical warehouse, in the monastic and home reading. Wiklad expanded in the zahіdnіy medієvіstії kontsії pro vіdsіnіst іn davnіorіyskiy literatury vіdіv і аbout іnіvannіа іncludіvіnі tekstіv, scho vrachayut samo_identіchnіstіnі іrіnіr ritual and verbal contexts, vіdnіstіn іn аn ancient Russian literature іngema (Ingham N. Berkeley, Los Angeles, London, 1994 P. 1-17;

In Life, there is a sign “form - smist”, and under this sign, the signs in the text are not different, which ignited the middle-of-the-road svіdomost. At the same time, it’s not the hagiographer who speaks about the mystery of Sergius and about the mystery of the Holy Trinity, but rather the text itself and the life itself.

The life of Sergius of Radonezkiy should be noted that what is new in the traditionalist text can be created not in the beginning of originality, but in the beginning of the originality of the code (systems of receptions, movies, for the help of which the whole change is passed on). The life of Sergius of Radonezkiy is an example, if the assignments, the primary zmist is passed for additional codes, the combination of which in the text is not transferred to the original. The reader of the Life knows that you will be informed about the mystical connection of the life of Sergius with the Holy Trinity. Ale wine can’t be rebuffed, as if it were broken down: on a phrasal level, on a level of podia (moreover, it’s not visible, through yaki podії), for the help of a hagiographer’s clarification and retrospective analogies. Elements of repeated repetitions in the Life often do not make single blocks, but are separated by significant fragments of the text. The reader is obliged to know the rows. The reading of the Life is revealed in the life of the saint as integrity, which is sensible. The text of the Life is chitacha and up to the earthy sense of the dogma about the Holy Trinity - the sense of rich meaning and mystery, created not in Life, but already “found” by the hagiographer. Vіdmova hagiographer, in order to explain the theological sense of the Holy Trinity, one can explain not the “vagueness” of the manifestation of the meaning of the Trinity for laying the Life, as G.P. Fedotov and V.M.

List of references

For the preparation of this work, we collected materials from the Russian site internet

Ranchin A. M. The Life of Sergius of Radonezkiy (1314 or bl. 1322 - 1392), one of the greatest Russian saints, was composed by a christian of the Holy Trinity Monastery founded by Sergius, Epifaniev the Wise, perhaps, in 1417-1418 pp. Sergi's Life Style

POETICS

LARGE EDITION
THE LIFE OF SERGIY RADONIZKY

Old Russian life is often compared with the icon. "Life is brought to historical biography in the same way as an icon painting to a portrait," writes V. O. Klyuchevsky [Klyuchevsky 1989, p. 75]. Like an icon, the life of a caller to show the unfamiliar look of a person, like an inner zmist, reveal the spiritual, Divine reality in the created image. Adzhe meta khristianskogo mystetstva over vіdobrazhennі everyday life, but її osslenny. Tse vyznaє i zmist i form of hagiographic works.

Lives were created on the basis of tradition, within the framework of the canon, prote, without regard for a significant part of the stencilledness, the skin of them may have originality, the mindful mastery of the creator and zoom in on the text of the stories.

The life of Sergius of Radonez allows for the peculiarity of the creative manner of many of the old Russian scribes: written by Epiphany the Wise in 1418-1419, but in the middle of the XV century. a few times edited by Pakhomієm Serb, yet a low editorial was the protagonist of the coming centuries. Within the framework of the Roslogo edition of the Life, created, perhaps, on the cob of the XVI century, the first part of the Epiphany edition (up to the chapter “About the vision of the dzherel”), which was not saved as an independent tvir, was supplemented by a compilation of editorial chapters, literally 1 .

1 Div. divided “Attribution of the redacted edition of the Life of Sergius of Radonezkiy: the history of nutrition”, p. 2.

Like an okremy TVir, the editorial office of the Prostora has no interest in literary studies - they turn to it, it’s important, if the Epiphany editorial staff of the ZhSR and the poetics of the author Epiphany the Wise. These topics are dedicated to a significant number of robots, as they grow steadily, which is not surprising, even though Epfaniy is one of the most beautiful and original old-Russian writers, the twists and turns of that specific creative manner of such a revelation are far from being repeated.

PRACYUYUKHI Z DOSSHIRENEY DRIFANIE DRIVSKY TEACHS, VHCHII ROSE TO SPIFANNIY YOH STERE: Vlasna єPifanіїvska Partina Divіzhuzhuzh Rіdko (diva to lie with the pen of Pachomius Serb, and with the help of the visnovka, sroblenі on the materials of all the Great Editions (albeit without posthumous miracles), the creativity of one Epifaniya is commemorated. However, although V. A. Grikhin, for example, obstructs the epiphany of all the editorial staff, right up to the chapter about Sergius’s involvement (div. textual criticism and historiography of the attribution of the editions of the Life, based on the most widely available and accessible editions 2 (div., for example: [Likhachov 1979; Chernov 1989; Pikkio 2003b; Abramova 2004; Avlasovich 2007; Tupikov 2011; Kuzmina 2015] and many others), or, having stumbled upon the problem of the validity of a single completed text

2 There is a story about the knowledge of Archimandrite Leonid [Leonid (Kavelin) 1885], which relied on the thought of V.O. 256-406; BLDR 1999, p. 254-390]. With the help of which, in the appointments, next to the Life, a commendable word to Sergius is placed, in the context of which it can be seen in the warehouse of the epiphany text of the ZhSR (div., for example: [Tupikov 2011; Kuzmina 2015]).

allow the possibility of work with the main view Expanded edition right up to the chapter about the tribute of Sergius, inclusive, as from the text of Epiphany 3 for the same knowledge (for the time being: [Toporiv 1998, p. 355; Kirilin 2000, p. 177; Ranchin 2000]). Some such pidkhіd in truth will be shown on some butts below. It is necessary to note that you should look at the attribution of the editors of the Life of Epiphany the Wise [Tikhonravov 1892; Zubov 1953] and in more early works dedicated to the poetess of the Pope ZhSR, one can shy away from the melancholy of one of these theories, for example, the work of O.F. Tikhonravovym and looking at the preamble of Pahomiya as an epiphany text. Yak bachimo at vivchennі hudozhnoї PARTIES Єpіfanіїvskoї redaktsії MSR problemi tekstologії mozhut virіshuvatisya in rіznomu scho, zvichayno Well, vіdbivaєtsya on results at tsomu zagalnoyu tendentsієyu in lіteraturі, prisvyachenіy hudozhnіm Especially tvorіv Єpіfanіya i zhittєsergіya scho privablyuє materіal on wish viyavlyaєtsya insufficient. respect for textual criticism (it’s impossible to say: it’s completely ignored) like Life in general, so it’s good for the editorial staff.

As for the Pakhomievsky part of the Prosperous edition, then on purpose it didn’t have any independent meaning, as far as possible, for which there are a few reasons: textological recurrence, compilative nature, and the presence of a large number of variant types of roses 4 . However, you can get a cicava for a match.

3 It is evident to the statement of Epiphanius himself, as well as Pachomiia about those that the epiphany was brought by Epiphanius to the death of the saint. At any rate, the fact that another part of the Prostoraya edition is a compilation on the basis of the rest of the Pakhomievsky edition, which is far from the text of Epifanovsky, is not to be blamed.

4 Div. distributed "Textology of the Great Edition of the Life of Sergius of Radonez", pp. 3-4.

for the purpose of attributing the first part of the Rozloga editorial office to Epiphany (in fact, we only know one such work [Kirillin 1994]).

Without pretending to be a complete description of the literature, dedicated to the poetic works of Epiphany, and the editorial staff of the Epiphany editorial staff of the ZhSR, they divided them, christening the bells, shattered, scribbled on certain topics, based on textual respect.

The creativity of Epiphany the Wise is accepted as the most beautiful example of the expressive-emotional style, known as the “weaving of words”, the panegyric style of that іn. With this material, the Life of Stefan of Perm, the same as the Life of Sergius of Radonez, written by Epiphany, is more often seen, as a rule, in the order from the ZhSP, which is richly explained by the folding textology of the monument.

On the artistic side of the works of Epiphany the Wise, you can see a bunch of mutually related words: the problem of similarity to the style of “weaving of words”, the system of stylistic aids and priyomіv, vykoristannya movnіv stylistic purposes, colo dzherel that particularity of work writing position, picture of the world, specifics of other creative works and others.

In pre-revolutionary literary studies, a negative assessment of the style, in line with what to create Epiphany, like a piece, embellished embellished that obscuring the creation 5 . At the radian and modern medical profession

5 Porivn. V. Yablonsky’s respect for the daytime in Epfaniya is like peace in vitiystvo [Yablonsky 1908, p. 286], that, vtim, A.P. Kadlubovsky is seen sooner as the goodness is matched with the stereotyped Pakhomiy [Kadlubovsky 1902, p. 180].

this style, as a new stage in the development of old Russian literature, is already being considered in a different way, in connection with the "weaving of words" Prote coils of the creative manner of Epfaniya are being depleted of discussion food. Zagal can talk about the basis of two main approaches: the recognition of the connection between the Epiphany style and the principles of Hesychasm and yogo translation.

Even in pre-revolutionary works, it seems to be linked to the style of Epiphany with the book reform of the Bulgarian Patriarch Euphemia Tyrnovsky, moreover, vin is recognized as inherited in terms of pre-Slovakian and Byzantine literature (SR: 1414, p. 2). The appearance of the Hesychast coils of the style of “weaving of words” gained grounding in the robots of D. Z. Likhachov, de special respect for attaching words to the hesychasts as a mystical manifestation of activity, to neoplatonism that is philosophical. Putting it before the word, as adequate to the essence of the thing that is signified by it, lies at the basis of the “weaving of words”, for which abstract psychology, ornamentality, expression are more characteristic, which gives the style a boost of emotion (div., for example: [Likhachov 1973, p. 83 102; Likhachov 1979]). With the help of the concept of the concept of a rich venerable medievist, she also took away the development of the works of some foreign scientists, for example, the Italian Slavist R. Pikkio (div.: [Pikkio 2002, p. 129-141; Pikkio, 2003a; 2003a; , , do not podіlyaє thoughts about the neoplatonic turns of the Hesychast vchennya about the word. Within the framework of the phenomenon about the connection between the nature of the Epiphany style and the hesychasm, the interest of the successors was called out by the literary dzherel, like they poured into the molding without intermediary. So, the interrelationships of old Russian and Bulgarian hagiography were specially examined by L. A. Dmitriev [Dmitriev 1964], with the help of V. A.

skoї, and Serbian and Athos literature XIII-XIV Art. [Moshin 1963]. However, in other robots, there is no indication (div., for example:[Kitch 1976]). Special attention was paid to the influx of the works of the oratorical art of Old Russia (div., for example: [Antonova 1981] and in.). Parallelism of the Byzantine and old Russian hagiography of the XIV - the beginning of the XV century. dedicated to O. A. Rodionov (div.: [Rodionov 1998]). With this, you can recognize the infusion of the used dzherel (for example: [Pikkio 2002, pp. 129-141]).

Prote є іnshі yavlennya pro zalezhnіst style "weaving of words" in the form of hesychasm. So, S. M. Avlasovich reveals the nature of the Epiphanius “weaving of words” with the practice of “uninterrupted prayer”, in which he himself manifests the infusion of sychasm, the bindings are important with pre-Palamite literature; with one more dzherel “weaving of words”, on її dumka, є hymnography (div. [Avlasovich 2007]).

The second glance at the nature of the "weaving of words" in the works of Epiphanius the Wise: transcribing this connection with hesychasm. With which one can postulate Epiphany's reliance on the old Russian literary tradition (div.: [Borisevich 1951]). Drawings of this style were shown in early Pivdenno-Slovakian (div., for example: [Mulich 1968]), as well as Byzantine and old Russian literature (div. vishche). V. A. Grikhin admits that the shaping of the Epiphany style was considered to be the peculiarities of the cultural and historical development of Russia in the early period and led to the early Christian literary gerels and texts of the Holy Letter (div.: [Grikhin 1974a; 7 Grikhin] M. Ranchin, who speaks about the orientation of Epiphany as well as on Byzantine and word-Janian hymnography and oratorical prose (div.: [Ranchin 2008, p. 337]). The originality of the "weaving of words" in the work of Epiphanius the Wise and recounted by pouring into the new pivdenoslovyanskoy literature of V. D. Pet-

Rova (div.: [Petrova 2007]). A special look at the turns of the Epiphanius "wattle of words" in Ε . M. Vereshchagina, as a suggestion, that the creative manner essentially leads to suggestive izokolіy, is widely represented in ancient wisdom books and works of Epiphany of Cyprus, which served as the basis for the style created by Ephanii the Wise [0. Vereshchagіn 219-250]. Ideas Ε . M. Vereshchagina took off the development of robots I. Yu. Abramova, who came to the winemaking about the self-sufficiency of the wine-growing Epfanієm We are wise to “weave words” on the Russian soil, even if we don’t cross it with this Hesychast winds of style (div.: [Abramova 2004]).

Henceforth, there is no single setting to nature for the style of the works of Epiphany the Wise today. As I rightly respect A. M. Ranchin, accept the “weaving of words”, characteristic of Epiphany’s poetics, appearing in the great versions of literature [Ranchin 2015, p. 109]. It is worth mentioning the great erudition and mastery of the scribe, who zoomed in on the basis of devices taken from different works, taken from ancient Russia, translated and original, created from different eras, to form their own unique style.

Yak means Є. L. Konyavska, the presence of aesthetic goals in Epiphany as a writer is practically recognized in modern science [Konyavska 2000, p. 81]. Under the visnance of Usvіdomnoye, Cottreeshosti єПіфанія Doslіdnitsya Proponuє trunnounces to the word "Maister", Yak Dozololaє Designation of the principle of Robota єПіфанія over the text: Maister is inherent in the middle of them, I brought together for them to make a friend of Yoh Arsenal, pіmdyadovsya for the stubborn). lives on the equal scale of virazivs, topos, quotes, which were repeatedly known on different robots) [Konyavska 2000, p. 84-85]. At the remembrances to the lives of Epiphanius, we give a roaring program to creation, like, in R. Pikkio’s thought, we can look like

not theoretically vislovlyuvannya”, founded “on its own kind of Christian-Orthodox ars poetica » [Pikkio 20036, p. 658].

The collection of stylistic devices that are celebrated by Epiphanies in their works is characterized by the scribe himself as a “weaving of words” 6 , to cackle the doslidnikiv not only at the glance of your journey and that parallels 7 , but from a linguistic point of view. A number of robots specifically look at the nutrition of the semantic content of the structure of the receptions, which are united by the common name “weaving of words” (when the material of the ZSP is most often victorious). So, V.V. Kolesov goes to the point of analyzing and inspiring syntagmas in the hagiographic works of Epiphany, analyzing their specificity - transformation into triads, which is important both for the poetics of works and for the development of literary movies [Kolesov 1989, p. 188-215]. T. P. Rogozhnikova, playing verbal rows as the main stylistic zasіb “weaving of words”, a visnovka about those that, when combined with the original meaning, the meaning side: the skin component should be added to the upper sense row after the increase in semantic signs, and the rhythmic row of the second 100% lexical content (an analysis of the series was carried out on the materials of the ZhSP) (div.: [Rogozhnikova 1988]). Formal bik "weaving of words" - the principles of yogo organization on the syntactic level - are examined in the work of D. L. Spivak, associated with matrix motivations

6 Tse vyznachennya in different forms kіlka razіv zustrіchaєtsya in ZHSP, porіvn. praise you gossip?”: “... well, if it’s rich, I want to start a conversation, but if both of you, be like a yogo, I’ll be more attracted to praise and to weaving of words"(Syn. 91, arc. 765 pro, - 766; 775) and in. About the specifics of the concept of “weaving of words” as an element of the next metamovic div.: (Ranchin 2015, p. 109).

7 Before what has been said above, I also add the thought that the rhetorical variations of Epiphany oppose the ancient method of the Gorgias scheme (div.: [Prokhorov 19886, z. 212-213]).

in the works of Epiphanius - syntactic units, which are formed from parallel syntagm triads, the structure of which is subordered by numerical symbols [Spivak 1996]. Їх vikoristannya Єpіfanієm, at the thought of D. L. Spivak, it was seen that pov'yazane, zokrema, from the sacralization of space. I. Y. Abramov Zroby visnovok scho structural and sintaksichnoї organіzatsії tekstіv Epіfanіya vlastiva povtoryuvanіst, tsiklіchnіst, yak virazhaєtsya on rіvnі vocabulary in sinonіmії that polіnomії on rіvnі syntax - in odnorіdnostі chlenіv that which was spoken іzokolії have strukturі text - at postіynomu povernennі to tsentralnoї іdeї zhitіya [Abramova 2004].

Numerical symbolism, assigned to the texts of Epiphanius on the linguistic and stylistic level, is of great importance for the poetics of the works of Epiphanius the Wise, and especially the Epiphanius edition of ZhSR.

Nasampered, the followers raised their respect to the value of the number 3 in the Epiphany ZhSR: about the “triple motive” as a “theological axis” of the Life, writing A. I. Klibanov [Klibanov 1971, p. 67-71, 94-95], V. A. Grikhin, looking at the trinitarian concept, connected with the diva of the three-time cherry-picking, showing the creative role in the composition [Grikhin 1974a, p. 3-4]. V.V. Wheels, wondering the stylistniyniy Syntagm - Modiffіkatsіy Syntagm at Trіdadi, Zamcheє, Scho Tsei and the characteristics of B_SHE for Zhistіya SERGIY (Want to whitening the i in Zhitіїna Permickkovsky), osskіlki oskvydno-zaporov, sick-based symbol [ Kolesov 1989, p. 192-193]. However, the trinity, according to V.V. Kolesov, is manifested in the ZhSR not only on the phrasal level - the deuce sequence of vchinkiv and the similarity is formed in the triad 8 , you can use it

8 Bartholomew-Sergius is consecrated to service, three stages at the Holy Trinity Church, trinity at the manifestation of heavenly powers (A. M. Ranchin [Ranchin 2000, p. 469] compares with the rest of the warnings).

recall from historical material: Sergius is the middle of the three brothers, who demonstrates on that moral ideal that he carried his image, is a representative of a type without extremes, that delicacy of the norm [Kolesov 1991, p. 328-329, 333]. The practice of the principle of triplicity, the application of manifestation of something on the supraphrasal level was designated by V. V. Kolesov as “unremarkable or unimportant in the Middle Ages”, which was continued in the works of other successors, as they considered it to be a significant element of the poetics of the Great Life. Zokrema VM Kirilіn, memo proanalіzuvavshi numeric simvolіku in єpifanіїvskomu MSR, vvazhaє trinіtarnu kontseptsіyu naygolovnіshim zmіstom creates Єpіfanіya, yaky virazhaєtsya i through the form - in that kompozitsії stilіstitsі: trіykovіst proyavlyaєtsya in bіografіchnih podrobitsyah, hudozhnіh detail in budіvnitstvі epіzodіv, scenes 9 (Div.: [Kirilin 2000, p. 178-196]). For the help of the number 3, the knowledge about the mystery of the light in this eternal and hour-by-hour reality is symbolically transmitted, to that it “acts as a formally substantive component in the “Life” of historical action, that of earthly life, that it is like a heavenly image of God to take revenge on his own signs

9 Prote not with a lot of visnovki vchenogo can wait. So, within the framework of the trinitarian idea, V. M. Kirilin looked at the expansion of the expanded edition (up to the chapter about the responsibility of Sergius, inclusive; in the Main type of edition, which he continues) into 30 divisions, importantly, that this part of the wisely 2000, p. 177, 195]. Ale in Dana Vipadku Can't Bothi Movy about Jacques Squeezing about Kilkіst heads єПіфаніївский волія на за попіфаніївскийї: є Two Vіanti Поліль тольни в опіфаніївский спини цієлів і и з и різный ростов Роділів і і пользонко “Textology of the Great Edition of the Life of Sergius of Radonezsky”), moreover, V. M. Kirilin himself determined the mechanistic and variant nature of the hem on the head of the first part of the Main View of the Great Edition [Kirilin 2000, p. 260].

(tricheselnist, triadnist), with which to celebrate the buttya God in the yogo trinity unity, the goodness of that thorough fullness” [Kirillin 2000, p. 196). At the development of the theory of trinity

A. M. Rodchin, Vyavyiv Tsіlu, Low Potroniy, repeating on the diwheld Rіvnі text, Vіdnosyachi to them are not Tіlki Notogynі dіїstichni for his functions in the text of Zhitіya, and Torz_yadi Article, and Torzorlyuchi Usvіdomlenіv ї ї Rodchistannya 2000 ] 10 . However, for the respect of A. M. Ranchin, the ternary structure, which may have a symbolic religious sensation, is not the only special feature of the Life of Sergius of Radonezky - the stench is characteristic of the Life of Theodosius of the Caves, one of the "literary" zherel ZhSR (div. below), that, even a lesser world, for the Life of Stefan of Perm, the first hagiographic work of Epiphany, which was designated by other successors (for example, V. V. Kolesov). However, JSR is characterized by an overload of repeated repetitions, which create a symbolic sensation. Їх presence on all equals of the text, according to A. M. Ranchin’s thought, taking into account the opposition “the form is a change”, “it’s not a hagiographer to speak about the mystery of Sergius and the mystery of the Holy Trinity, but rather the text itself and the very life” [Ranchin 2000, p. . . 478].

Numerical symbolism in the Life of Sergius and other works of Epiphanius is not intermingled with the number 3. D. L. Spivak, when analyzing matrix motives in the lives written by Epiphanius, indicates the presence of various numerological models, vicoristovuvannyh scribes and 4, 3, 5 , 12 , 15 and yogo spіvvіdnennymi (3: 3, 3: 4, 3: 5) [Spivak 1996]. V. M. Kirilin, crimson of the number 3, also looks at the numbers 12 and 7, the semantics of the first one, on the other hand, is connected with concepts and objects of liturgical and ecclesiastical

10 A. M. Ranchin, as well as V. M. Kirilin, respecting the possibility of viewing the text of the Main View Expanded edition to the division about the tribute of Sergius, inclusive, as the text of Epiphany (div.: [Ranchin 2000, p. 472]).

historical honor, as well as prayerful ascetic asceticism and pastoral services of the saint; the semantics of the other one - with valuable concepts and objects and carry an important mystical meaning [Kirillin 2000, p. 196-218]. Promotions to come to Visniku, Shaho Shape of Vicerist Numbers in Zhitії SERGIA - "In the area of the stylist structures, plot-composite-ї ї іdetnikіїsti, Іstorico-factory, such an іdeki zm_stu - Vikonuє Funki, a semantive method of transmissions of Sacred Іnformazії", I can't Betyo Mine-Symbol "Kirillin 2000 , with. 218]. CM. Avlasovich, reaching out to V.M. with. 116-118].

Spetsifіka stilіstichnoї organіzatsії "pletіnnya of words" from happening Epіfanіya (vikoristannya rіznih rhetorical priyomіv, phone reception of numeric simvolіkoyu, of akafіstnimi konstruktsіyami toscho), yak in proyavlyaєtsya pіdborі epіtetіv, sinonіmіv, tavtologіchnih poєdnan that іn., I viyavlyaєtsya in lantsyuzhkah nanizanih "one one quote from the texts of the Holy Letter.

The citation of biblical texts is a topic that makes it impossible to go through the animal to the poetics of the works of Epiphany the Wise.

The great edition of the ZhSR through the compilative nature of the cicava tim, which allows you to compare the principles of quoting Epiphany the Wise and Pachomius Serb, wanting to fully understand this nutrition, obviously, it is necessary to use the material of all the works of both authors. Vtіm, as will be shown below, the specialty of the Great Editorial Board rarely insured.

There is a large number of biblical quotations for the epiphanies' lives of authority, which play an important role in the "weed words". This is the same epiphany peculiarity, as it can be vikoristan as an attributive sign: Pakhomiy Serb is more stingy with citations, which is clearly seen when two parts of the Great Editorial are cited 11 (The Pakhomіїvskіy part has about two dozen quotations, the same goes for hundreds in the Epіfanіїvskіy rahunok).

Folding the statement, even if not exactly, about the nature of the citation of the texts of the Holy Letter in the Expanded edition of the ZhSR allow the appearance, in which the dzherel of citations are assigned [VMCh 1883, stb. 1463-1563; BLDR 1999, p. 254-391; Life and miracles of St. Sergiya 1997; Life of Sergius 2010] 12 . The number of biblical quotations in these languages is different: the largest number of quotations is listed in the remaining translation of the Expanded Editorial Board of ZhSR behind the front list Trinity, (various) 21 [Life of Sergius 2010], author. As a rule, citations are not seen, which are introduced into the text without the insertion of the dzherel, including biblical formulas and phraseological units. Prote among the unidentified are traversed and quotations, explications in the text 13 . (It is also necessary to designate that in some cases

11 V. M. Kirillin paid tribute to this fact (div.: [Kirillin 1994]).

12 For whomever has seen it, it is possible to quote, relying on the listing of knowledge, as well as robots [Tupikov 2011; Kuzmina 2015] (the data was revised again). For all that, we do not pretend to be completely hoary of quotations-topos and biblical verses, as if they were used in certain types of special report comments, as if they were not transferred within the framework of knowledge.

13 Before them, zokrema, there are two quotes: commemorated on Wed qi writing main  already rich zіtkhannya i onuninnya life of the world captive c and others pr  ^ rk mova. ѿstepіte ѿ land and visit you (MDA 88, arch. 302 pro.). For someone with clear vision (as in robots, one can see the peculiarities of quoting the texts of the Holy Letter from the Rozlogi editorial office of the ZhSR [Tupikov 2011; Kuzmina 2015]), the stench is not identified.

The list of quotations in the vidanni was assigned incorrectly, so that the memory was traced for an hour of work with the editorial text according to the vidanni.)

The exact number of biblical quotations in the Ephanian ZhSR (like i, vtim, i in the ZhSP) is not assigned. At the moment, the literature has only two numbers: 243 [Tupikov 2011, p. 8] and 372 [Kuzmina 2015, p. 44], moreover, in both ways, the motherfuckers fought on the material of the text of the Great Edition up to the chapter about Sergius’s responsibility, inclusive, as the text of Epiphany, which was added to the text of the Eulogy to Sergius, which is explained by the choice of vision for analysis, was seen 14 , as well as ignoring textological problems related to ZhSR. Those, Scho Domelіdniki Bula taken on the specistic of the spacious editorial of the EpiFanіya's work - with a praise word Sergian, actually refer to Nanіvetsey Tsіnnіt such pіdrakhunkіv: at the result of N''ddomo Nі Kilkіt quotes, whiskers in the part of the editorial region єPifanії, NІ number of quotes in the world. Moreover, qi figures can be entered into Oman, as if they did not refer to the material, with which they practiced. Privertaє uwagi suttєva rіznitsya in numbers, yak bezposeredno pov'yazana of kompetentnіstyu doslіdnikіv, їh Bіblії knowledge of the text, i denote viznachaєtsya Quantity viyavlenih citations in the text іnkrustovanih Zhitіya (neobhіdno vіdznachiti scho at rіznih pіdhodah to klasifіkatsії quotes obidva doslіdniki rozumіyut quote extensively vіdnosyachi before them, among them, alusions, biblical formulas and citations-toposis, as well as biblical 15 ). It’s hard to find out that science is still not able to use correct figures for biblical citations in the Great Editorial Board of ZhSR.

14 Div. higher, straight. 2. V. A. Tupikov pratsyuvav z seen [PLDR 1981, p. 256 - 429], M. K. Kuzmina - s seen [BLDR 1999, p. 254-411].

15 V. A. Tupikov promotes classification based on formal principles: biblical citations, biblical reminiscences and biblical precedent names. About the classification of M. K. Kuzmina div. lower.

Deake stating about those before some biblical books and naskіlki often used by Epfaniy, allows you to take away some quotes from the text of the JSR and the eulogy to Sergius, the compositions of V.A. ]). M. K. Kuzmina, who showed a low number of unappreciated people [BLDR 1999, p. 254-411] quotes 16 , in addition, the number of biblical quotations-topoi is significant, which did not specifically sound on this food: the material of the Life of Sergius is put in order with the material of other surviving venerable lives (the quotations from the Psalter to ZhSR [Kuzmina 2014] will be looked at more clearly).

Chi not in the skin robot, associated with the poets of the Ephanian works, one can know caution about those other features of victorious biblical quotations of those functions.

Starting from the textbook work of F. Wygzell, attributed to the quotation in the GSP [Whigzell 1971], all the surviving authors point out that the Epiphany quotation is not literally exactly, from memory, changing the morphological forms of words and syntax to weave the quote into the text. This particularity of quoting became a sleepy place during the years of the same quotation in the works of Epiphanius. Respectfully, that Pakhomiy, not respecting the richly rich quotation of biblical quotations, reaches quietly the very principles of quotation, which, obviously, are characteristic of hagiographic literature.

The specific pattern of the Ephanian “weaving of words” is amplification based on biblical quotations, which has long been attached to respect 17 it was reportedly analyzed both on the formal and on the substantive level.

16 This is indicated in the ordering notes for the hour of parsing the relevant citations [Kuzmina 2015].

17 O. F. Konovalova [Konovalova 1970; Konovalova 1970].

Pіdbіr quotes in the hagiographic works of Epiphanius, following the warnings of sermons, connected with the type of holiness of the hero of life. The life of Sergius, which is brought to the lives of the saints, is more typical for these texts of biblical quotations and topoi, with which the editorial board is great, a part of the Epiphany has gone to the warehouse, it is strongly seen on the aphids of other important life texts. M. K. Kuzmina, having gone as far as the venerable lives (including a few editorials of ZhSR, zokrema Velika), set herself up for a metaphor on this material, often in the life of a large-scale creation of a systematic catalog of biblical quotations from literature. Slavia Orthodoxa, put by R. Pikkio (div.: [Pikkio 2003]). Doslіdnitseyu Bula rozroblena new bagatokriterіalna klasifіkatsіya quotes alternative klasifіkatsії M. Gardzanіtі (Div .: [Gardzanіtі 2007]), viyavleno three osnovnі varіanti іsnuvannya bіblіynoї quote in agіografіchnіy lіteraturі Starodavnoї Rusі (quote-topos, bіbleїzm that іndivіdualno-avtorska quote) specifically quotes іz texts of the Holy Letter in some type of ancient Russian literary memos, as well as the specifics of the lives of the monks (div.: [Kuzmina 2015]). Specialist of ignition editorial Yak Codyter єПіфанія Kuzmіno, in the art of M. K. Kuzmіno, in this, in the same time, the text "Burry for his Intruntextual Assistant Yak, if the absenteeism of the Miograph of the Miograph of the Miographs of the Agiograph of the Agiographer, minemally in addition to the AGIOGISHNY. Well, principles of quotation, zokrema - asemantic quotation of the Gospel, intertextual gra, powerful Epiphany the Wise, - were weakly adopted by the co-workers" [Kuzmina 2015, p. 599].

Quotation by Epiphanies Wise among ZhSR іnshih dzherel dolіdzheno still vkrai uriv often. Okremi observa-

Dії, yakі can be known in robots, rіznоrіdnі: they appear as direct positivity z svіdnіvіdnі texts, so і vikoristannya Єpіfanії okremy phrases, zagalny mіstsі navіt vplіv tіh chi іnshih tvorіv.

Yes, I. S. Borisov is sympathetic to the relationship between the Life of St. Sergius of St. Sergius and the works of that life of one of the most authoritative fathers of the Church - Basil the Great, Archbishop of Caesarea, having shown, zokrema, that the number of fragments of the ZhSR was low in that Life of Greatness in the Great Mother. Borisov 1989, p. 76-79] 18 .

Lives, like a crossbar, and original, become a special layer of citations in the wide edition of ZhSR. Directly sent for those chi іnshe zhitіє Єpіfаnіy і give іn thіs pasage іn thе first rіdіlі, consecrated tо the miracle іn thе womb іn thе mother's іt hіrgіgії. Kistinnik pіdomiє Tsіlu low butt, uglyazhnavi zohattya І POLLUD SPRAKIV І Saint, Postureza z Rospovіdі about bіbleli bіlіvіv єremії та Іонні ин и і і ільі ільідіды з и витій полет лілі, Mikoli Wonderland, Feodor Sіkeot, Euthymius the Great, Theodore Edesky i, Nareshti, Metropolitan Peter at the editorial office of Metropolitan Cyprian. If we are worthy of other lives, to the material of such Epiphanies, without appreciating it specifically, then in literature one can know a little warning of something. So, a number of parallel passages in the Life of Theodore Edesky and the Epiphany part of the Rozlogi edition of the ZhSR statements by V. Yablonsky (div.: [Yablonsky 1908, p. 277-279]) 19

18 Prostor's edition of ZhSR was extended to the chapter about Sergiy's tribute - "the text" of the “epifanievsko-pakhomіїvskiy” text” as seen in the “Monuments of Literature of Ancient Russia” [Borisov 1989, p. 69, straight up. 2].

19 V. Yablonsky ascribes the great edition to Pachomius Serb, to whom he considers parallels as a special feature of yoga poetics.

and additions by B. M. Kloss [Kloss 1998, p. 24]. Repeatedly, the death of Epiphany was scheduled until the Life of Theodosius of the Caves (div., for example: [Fedotiv 1997, p. 131-132; Grikhin 1974a, p. 19, 22-23; Verkhovska 1992, p. 318-328; 30;] and in. ). In the midst of the life, which served as literary references for Epiphanius, B.M. 27, straight up. eleven; with. 28, straight. 12; with. 32, straight up. 20; with. 33, straight up. 21].

As far as the other part of the Great Edition, then here they also call the parallel months from the quiet dzherel themselves, wanting to think about those who deserve the choice of dzherel, they can be different. In general, it seems logical to bring parallels to the Epiphany text in the other part of the Roslogo edition from quiet lives, quotations from those parallels in the first part (as a rule, in the literature, all stinks and are looked at as epіfanіїvski).

Another important layer was found in the Life of Sergius of Radonez, written by Epiphanius, ce hymnography. U. A. Grikhin (div.: [Grikhin 19746, z. 39-41]) wrote about the figurativeness of the akathists in the descriptions of the appearance of the Mother of God to Sergius and the orientation of them in praises. S. M. Avlasovich presented a report about the influx of akathists on the creation of Epiphany, stating that the scribe goes to the powerful akathist of metaphor, rhythm, syntactic construction, and numerical symbolism 20 (Div.: [Avlasovich 2007]).

So far, all the posts of the Prostoroy Editorial Board of the ZhSR have not been appointed. Respectfully, that the development of this task, as well as the analysis of the principles of quoting Epiphany, helps to respect the peculiarities of textual creativity, which in the region is rarely taken to respect.

20 When quoting the akathists, it is less likely to look at the materials from the Life of Stefan of Perm (div.: [Avlasovich 2007, pp. 119-137]).

As it was shown more, the specifics of quoting and biblical texts, those other dzherel in the Great Editorial Board of the ZhSR is rich in what is considered a genre of creation, which is attributed to the lives of the saints - the most representative variety of ancient Russian hagiography. The role of the rank of holiness in the poetics of the hagiographic text is one of the most topical aspects of modern literary studies, within the framework of some remaining hour, the topic of life is actively developed - the system of topoi, characteristic of the singing type of holiness and the basis of the everyday life canon. When the ancient Russian lives of the saints were enrolled, the material of the rosy edition of the ZhSR was widely collected as one of the main texts in the genre group (div., for example, robots T. R. Rudi, zokrema: [Rudi 2006], porіvn. also, for example: [Rizhova 2008] 21 that іn.), the proteo features of the Rozlogo editorial office, which appear in the robots, are not yet able to give a complete description.

Torknemosya more and more modern direct cult of the poetics of the works of Epiphany the Wise.

Zokrema, having taken away such nourishment, like a picture of the world, is presented in the lives written by Epiphanius. One of the most important aspects is the artistic space, to which, for example, works are assigned: [Cherniv 1989; Kuznetsova 2001]. In the description of nature, the “realism” of Epiphany appears, which gives historical truths about the formation of the monastery, between brothers, the behavior of the creatures thinly, in some types of reports, in others - short, aleatory, and at the thought of the head of the creative order

21 It is worth respecting that the authors of the appointed robots do not pay attention to the textual problems related to the ZhSR, looking forward to seeing [BLDR 1999, p. 254-411] and operating with whom I will call the creation. Tim himself can talk about the analysis of the poetics of the most diverse editors (without posthumous miracles).

that yoga style. On a thought S. 3. Chernova that T. N. Kuznetsova, the plot-creating principle of the Life was the thought that the Reverend Sergius of God by the providence “I will empty it like a city of creation”, as it is revealed through the description of the empty monastery (the prototype of a mountain city), like a report description from the text; Another such theme is hunger - prosperity [Cherniv 1989; Kuznetsova 2001]. Looking at the artistic expanse of Epiphany's lives, T. N. Kuznetsova is based on the characteristics of geographical descriptions, which are a clear form of space designation of light and representation in different ways, and often follow the principle of uninterrupted adoption; showing the peculiarities of the image to the hour, which is accepted by Epiphanius Wise in spacious categories; analyze the images of nature, as represented by a landscape of the middle type, including animalistic, “growthy” images that are connected with the water element, signifying that traditional images are inspired by a new sound in yoga creations. T. N. Kuznetsova also turns to the image of the author, analyzing it in the context of the broader originality of the author's explanation as a way of instilling a picture of the world, as well as including ways to inspire creativity, form a visualization of the material, and articulate with a clear audience. As a noteworthy, the semantics of the image of the author in the works of Epiphanius the Wise is richly meaningful - you can play the role of an interpreter, a historiographer, a theologian, that character, which requires special means of expression. The subjectivity and emotionality of the author's specialness give the Ephanian creations an inner integrity, reveal a rhyme about the saint and a number of steps into a single rhyme. (Div.: (Kuznetsova 2001).)

It is impossible to deprive without respect of the works, the authors of which zastosovuyut when copying the text of the Great Edition of ZhSR

hermeneutic idiom, which is also popular and promising in contemporary literary studies. The work of V. N. Toporov occupies a special place here [Toporiv 1998, p. 356-598], in the course of which I give a subsequent analysis of the text of the Roslogo edition (like the text of Epiphany the Wise, pointing to the cleverness of such attribution), calling out the image of Sergius in the version of Epiphany.

* * *

Velichezna redaktsіya Zhitіya Sergіya Radonezkogo scho chastkovo zberegla in svoєmu skladі text pervіsnoї redaktsії Zhitіya, napisanoї Єpіfanієm Wisdom dozvolyaє doslіdzhuvati osoblivostі Poética Єpіfanіїvskoї redaktsії MSR Yea i one of the main Jerel at vivchennі style "pletіnnya of words" in Yogo osoblivіy, epіfanії. However, in rich literary scholars, the problems of textology of Life are not taken to the point of respect: in communication with the most widely known and available materials, the material correctness of broken guards and visnovkiv.

The great retelling of works, dedicated to the unique style of Epiphany the Wise and to the peculiarities of it in the Life of Sergius of Radonez, is constantly updated, revealing new facets of the creative manner of the old Russian scribe. Skladnіst i bagatostoronnіst єpifanіїvskih tvorіv porodzhuyut rіznі Look at round єpіfanіїvskogo "pletіnnya of words" SSMSC utochnyuyut nashі uyavlennya about Yogo pohodzhennya i pokazuyut scho point in vivchennі tvorchostі Єpіfanіya not put i mozhna spodіvatisya appeared on bezlіchі novih sposterezhen nablizitisya to Yogo rozumіnnya.

479

Rice. 9. St. Sergius of Radonez in his life.

Icon on the ear of the XVI century. Cola Dionisiya (Museum named after Andriy Rublov)

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