Libmonster ID: MD-1121
Author(s) of the publication: A. M. Derzhavin

In the history of Russian literature, the name of Dimitri Rostovsky is primarily associated with the Chetyas Minei, a collection of the lives of saints for every day of the calendar year, compiled by him in the late XVII - early XVIII centuries, which for two centuries was the most favorite book for reading among the Orthodox people (and now the Patriarchate has undertaken a new reprint). The collection is written in excellent literary language, and this is all the more natural, since its compiler was also an outstanding poet and playwright of his time. The most famous plays of Dmitry Rostovsky are "On the Assumption of the Most Holy Theotokos"and" On the Nativity of Christ".

1999 marked the 290th anniversary of his death, and 2001 marked the 350th anniversary of the birth of Dimitri Rostovsky. In honor of these significant dates, we publish short excerpts from the master's thesis of Archpriest A.M. Derzhavin (1871-1963), dedicated to the work of the Orthodox writer.

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DIMITRI ROSTOVSKY

The Southwestern Russian literature of the 17th century gave our people many remarkable and outstanding works. One of these works is the Chetii-Minei, composed first by a modest hieromonk, and then by the famous Rostov Metropolitan, St. Demetrius. Published at the very end of the 17th and beginning of the 17th centuries, Chetii-Minei far surpassed other similar south - Western publications and took the first place among them in terms of the degree of distribution and power of influence on the worldview and spiritual makeup of the Orthodox Russian people. Immediately after their appearance, they became the favorite reading of Russian Orthodox people, in the XVIII and XIX centuries they went through a significant number of publications, at the beginning of the XX century they were translated from Church Slavonic into Russian and still have not lost their significance. Moreover, they remained the irreplaceable and only work of this kind, others, just as soder-

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Russian theological science has not yet created remarkable and popular Chethii-Miney. To write the Chetii-Minei, this huge four-volume work, the compiler of them had to have the appropriate moral and mental training. Without a deep love for the saints, without a spiritual affinity with them, it was hardly possible to devote twenty whole years of diligent, day-and-night work to compiling their biographies, as St. Demetrius did. On the other hand, without sufficient knowledge and mental development, it was impossible to undertake such important, responsible work, especially at a time when the need for it was realized. In view of this, the question of what kind of moral education and intellectual development Saint Demetrius received is very important for us.

Saint Demetrius, in the world Daniel Savvich Tuptalo, was born in December 1651 in the town of Makarov, which, according to the Saint himself, is "seven miles" from Kiev. His parents-the centurion of the Ukrainian army Savva Grigoryevich and his wife Maria Mikhailovna-were deeply religious people. The pious life of the parents, especially the example of the" pious and virtuous " mother, undoubtedly had a beneficial effect on the soul of the future "copyist of the lives of the saints" and planted in it the first seeds of piety and love for the saints.

The shrines of Kiev, where Daniel's parents moved in 1660 and where he lived almost without leaving until 1675, made the Saint even more akin to the ascetics of piety and, having deepened the impressions received in his native family, made the inclinations and skills instilled there the rules and interests of the whole future life. Many facts of St. Demetrius ' life and many pages of his great twenty-year work attest to his love for Kiev.

According to his biographers, St. Demetrius ' literacy training began in his father's house, but continued at the Kyiv - Mohyla College, where Daniel was sent in 1662, two years after his migration to Kiev. The Kyiv-Mohyla College, founded in the early 17th century, received its name after the reform of Peter the Grave, who took over the old fraternal school in 1631. After the reform, the College had six classes: three grammatical sections, two humanities sections, and one philosophy section. Teaching was conducted according to the scholastic method: students developed mainly the ability of formal thinking, and all the efforts of teachers were directed to making their pupils skilled fighters against the propagandists of the union and Catholicism. The dominant position in the school was occupied by Latin, as the literary language of all Western Europe: it was written in it at the College, and lessons were taught. As for the Greek language, it was much weaker than the Latin one.

Saint Demetrius entered the Kyiv-Mohyla College in

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In 1662, when its rector was the famous author of the "Science of Albon on the addition of names" Ioanniky Golyatovsky. He had just renovated the College after the fire of 1658, which destroyed almost all the monastery and school buildings. No documentary information has been preserved about the years of Saint Demetrius ' teaching; we do not even know how long he studied at the school. Most of the researchers who have considered this question believe that the Saint stayed in the College for no more than three years, since in 1665, during the invasion of Kiev by Hetman Doroshenko, the Fraternal College was allegedly destroyed and teaching in it stopped for four whole years. Recently, however, this opinion has been recognized as erroneous. Researcher of the history of southwestern Russia Eygorn claims that in 1665 there was no invasion of Kiev by Hetman Doroshenko, and therefore, the College could not have been destroyed this year. Eygorn believes that in 1665 and 1666, studies at the Kiev College did not stop and, therefore, Daniel Savvich Tuptalo could finish his education there.

If it is true that Saint Demetrius studied at the Kiev Collegium for more than three years, and in all probability completed its full course, then the Collegium could have given him everything that it gave to its pupils at that time. He was able to bring out an excellent knowledge of the Latin language, which gave him the opportunity not only to read any Latin book fluently, but also to write in Latin. This is also indisputably proved by the manuscripts and letters left after the Saint: in them Slavic and Little Russian speech is often mixed with Polish and Latin, and it is felt that the author speaks the latter as easily and freely as his native language. The Saint also knew Greek. This can be guessed from the same manuscripts: they sometimes contain Greek words and excerpts.

(...) In 1668, on July 9, Meleti Dzik [after 1662, when I. Golyatovsky left Kiev and went to Lithuania, was in charge of all the affairs of the College] tonsured Daniel as a monk. What prompted the latter to renounce the world, we do not know. But it was undoubtedly Saint Demetrius ' natural tendency to seclusion and profound religiosity that first attracted him to the monastery. The influence of a pious mother, the disturbing political events and national disasters that Ukraine was experiencing at that time, as well as the example and advice of respected teachers, could only contribute to this. Daniel first moved as a worldly person to the Kiev Cyril Monastery, where Meleti Dzik was then abbot, and then completely renounced the world. Demetrius lived in the monastery until the spring of 1675, which is almost seven years, and all this time, according to the copyist of his life, he was taught "humility, obedience and brotherly love... performing every monastic and ecclesiastical obedience with diligence."

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But apart from these purely monastic works, Saint Demetrius did not leave any scientific studies in the monastery. According to the same copyist, he is "in the cells... pisashe and sochinyashe instructed from the abbot and from other higher authorities; diligent in reading books of spiritual benefits." This last report is very important; we learn from it that St. Demetrius spent the first years of his monastic life on self-education, reading books, and composing various works under the guidance of Meletius Dzik and other "higher authorities", perhaps the same Varlaam Yasinsky and his assistants in the Kiev Collegium. It can be assumed that St. Demetrius, already in the Kirillov monastery, laid the foundation for that rich acquaintance with Latin and South Slavic church and historical literature, which is evidenced by his later writings. Dimitry's mentors and supervisors saw his abilities and diligence and were eager to promote a talented monk from among the monastery's brethren. In the year 1669, on the 25th of March, that is, on the fourth day of the year. less than a year after becoming a monk, Demetrius was ordained a hierodeacon in Kaniv by Metropolitan Joseph of Kiev Tukalsky, and in 1675, on May 23, he was ordained a hieromonk by Archbishop Lazar Baranovich of Chernihiv.

Lazar Baranovich did not let Dimitri go back to Kiev, but kept him with him and appointed him a preacher. Dimitry lived in Chernihiv for more than two years and, in addition to preaching in the cathedral church and other churches of the diocese, was engaged in literary work. At the insistence of Lazar Baranovich, a very active man who encouraged others to work in literature, Dimitri compiled here the book "The Watered Fleece" - a collection of tales about the miracles of the Mother of God. It contains tales of miracles with the addition of conversations, moralizing and "butts" (samples, examples. - E. D. ). The discourses and moralizations were compiled by Saint Demetrius himself, and the "butts" are collected from various sources, as the compiler himself points out.

From Chernihiv in July 1677, Saint Demetrius traveled to Lithuania, and this trip was a new important fact in his spiritual development.

The saint went to Lithuania for a short time, but here they did not want to let him go soon, and he lived within the borders of the Polish state for almost two years, being a national preacher at the Slutsk Church Brotherhood. (...)

But one oral sermon could not satisfy Saint Demetrius. He was already adept at literary work, and he couldn't help but feel attracted to it. It was not for nothing that he later wrote from Rostov to Fyodor Polikarpov: "My rank must preach the word of God not only with the tongue, but also with the writing hand," and, starting the "Search" against the schismatics, he informed his friend, the Moscow monk Feologus:

"If words from the mouth of pain go to the wind, rather than in the heart of those who listen, ask them to write a special little book." Maybe the same feelings are sacred-

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I was still worried. He wanted to write a "little book" for the Orthodox people, the words of which would go to the very heart of the listeners; he felt in himself the strength and ability to do this, but where, on what subject, to direct them-he did not yet know (...)

Saint Demetrius, who returned from Poland in February 1679, first served as a preacher in the Baturinsky Nikolsky monastery, then for about six months he was abbot of the Maksakov monastery. From here he moved again to Baturin and accepted the abbacy. However, these rather successful promotions did not occupy Saint Demetrius. He was burdened with the troublesome and responsible position of abbot of the monastery and, probably at his own request, on October 26, 1683, resigned the abbotship and returned to the status of a simple monk. Shortly thereafter, on November 18 of the same year, Archimandrite Innokenty Gizel of the Kiev Pechersk Lavra died. In his place, the abbot of the Nikolsky Pustyn Monastery, Varlaam Yasinsky, was elected. The latter, as soon as he moved to the Lavra, immediately resumed his efforts to publish the Chettii-Minas and invited Saint Demetrius to take the trouble of compiling them, for which purpose he moved from Baturin to the Lavra. On April 23, 1684, the migration took place and, in the words of an old copyist of the life of Saint Demetrius, "formed an epoch in his life": it was an expression of the decision made by Demetrius to take on the great task of compiling the Chettii-Mina. Saint Demetrius did not come to this decision without hesitation.

A few days after the resettlement, namely on May 6, 1684, a council of elders and the Lavra brethren was held under the chairmanship of Barlaam Yasinsky, at which the compilation of lives was " handed over "to Demetrius as a special" obedience "and at the same time he was appointed" treasurer " of the Caves.

Saint Demetrius set about the task entrusted to him "with great care." In his heart, he decided to devote all his strength to it, and, of course, that's why he moved to the Lavra. This was the most convenient place to work. In addition to the peace and quiet of the monastery, there was a library full of books; here lived such an experienced and dedicated leader as Varlaam Yasinsky; here, finally, one could not fear external disasters and attacks of enemies, since Kiev and the Lavra were guarded by Moscow voivodes. Having shut himself up in the cell assigned to him, Saint Demetrius at first broke away from his studies only to attend divine services. In the Great Pechersk Church, they used to point out the corner where the humble "copyist of the lives of saints" stood, giving himself up to quiet and fervent prayer.

Soon the subject of the work captured all his attention. The description of the lives of the saints, begun out of obedience and after many refusals, so captivated Saint Demetrius that he continued to live on the impressions inspired by it, even while interrupting his work.

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All this happened when Saint Demetrius was living in the Monastery of the Caves. It was probably the best, most fruitful time of his work, when, undisturbed and undisturbed by anything, he devoted himself wholeheartedly to his work and met with nothing but sympathy and approval from others. As can be seen from the letter of St. Demetrius to Patriarch Joachim, he took everything that he managed to write to Barlaam of Yasinsky for review and consulted him in all difficulties. But there were difficulties, and they mainly concerned those sources that had to be used (...) In view of this, it was necessary to get a collection of the lives of the saints, which would be able to verify and correct the information received from foreign hagiographers.

Such a collection in Kiev was considered the Great Chetii-Minei of Metropolitan Makarii of Moscow, and therefore receiving them becomes the very first and most necessary need for Kiev scientists.

(...) Patriarch Joachim fulfilled the request of the people of Kiev and sent Metropolitan Makarii Chetiya-Minei to Kiev in the name of Varlaam Yasinsky. It is not known whether the patriarch also gave any instructions regarding the use of books.

(...) What is the list of Metropolitan Makarii's Great Chetyih-Miney sent to Kiev by the Patriarch and for what months? Ukrainian scientists, as we have seen, sought the Chettii-Mina, kept by the Patriarch "in the great Assumption Church." There was the so-called "Assumption" list of them, completed by Metropolitan Makarii in 1552 and representing a more complete revision in comparison with the first list written for the Novgorod St. Sophia Cathedral. This is exactly the list that St. Demetrius used. This is confirmed by the testimony of St. Demetrius himself in a letter to his friend, the monk Theologus, written from Rostov; he says that he has Makariev's Chetii-Minei for the months of June, July and August, " which were taken from the cathedral of the Moscow Patriarchal Church with a painting. And the elders of the Caves took them when they brought our third book to Moscow."

(...) But even these books hardly gave Saint Demetrius complete satisfaction. Both he and Barlaam Yasinsky tried to put the matter of compiling the lives of saints in the most serious way. To do this, they sought out and collected all the best manuals on hagiology, which could then be found not only in Moscow and in the south-west, but also beyond the borders of Russia, in the lands of Europe. Therefore, perhaps, at the same time, they began their efforts to send to Lavra the famous Bollandist publication Acta Sanctorum, which even then enjoyed fame and authority in the scientific world of Western Europe.

The first book of the lives of saints compiled by Saint Demetrius was read in manuscript not only by Barlaam of Yassin, but also by many other writers.

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Metropolitan Gideon and Lazar Baranovich and "many" other "prudent authorities". These people approved of the work of the Saint, found it useful for the church, and therefore everyone wanted to see it in print as soon as possible.

The Lavra was supposed to print the Chetii-Minei, and in the old days this was not difficult. Being under the authority of the Patriarch of Constantinople. Lavra could print in her printing house everything that she considered necessary and useful. Now, with the Kiev Archdiocese subordinated to the Moscow Patriarch, circumstances have changed.

Varlaam Yasinsky tried to restore the lost privileges of the Lavra: on January 18, 1688, he sent a petition to Moscow about this. There, although they decided to grant this request, they were in no hurry to respond.

The reason for this slowness was probably the doubts about the Orthodoxy of the Ukrainian clergy, which at that time arose in Moscow. Having long looked suspiciously at the people of Kiev, Joachim decided to check their religious beliefs (...) Unfortunately, this patriarchal disgrace primarily affected Saint Demetrius and the work he undertook.

Without explaining the reasons, the patriarch in early March 1688 demanded that Varlaam Yasinsky return to Moscow the exiled Four Sons of Metropolitan Makarii. The same demand was then repeated to Metropolitan Gideon. In Kiev, they did not object and hurried to fulfill the order of the patriarch. But since a part of the sent Chethii-Minei, namely, the months of December, January, and February, were with Saint Dmitry in the Baturinsky monastery, the patriarch's order was immediately communicated to him. Demetrius at this time hardly even began to check his lives from these books, which was why they were extremely necessary for him, but the patriarch's will could not be resisted, and St. Demetrius sent the books to Moscow. Together with the books, he sent a letter to the patriarch.

From the contents of the letter, it is clear that St. Demetrius used this first contact with the Patriarch to receive his blessing for the publication of the first part of the Chethii-Minei. Undoubtedly, this request was sent to Moscow with the consent of the Kiev authorities, especially Varlaam Yasinsky, who was waiting for a response to his request for the return of privileges to the Lavra. But Patriarch Joachim, distrusting the people of Kiev, was in no hurry to grant Barlaam's request.

Meanwhile, while these relations with Moscow were going on, Barlaam Yasinsky decided to exercise the ancient privileges of the Lavra in addition to the patriarch and, having printed a small book "The Crown of Christ" in the Lavra printing house, sent it to Moscow for an offering to Tsarevna Sophia and V. V. Goli-

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tsynu. A letter was sent along with the book, in which Varlaam asked not to be blamed for the unauthorized printing of the book and referred to the state charter that gave the Lavra the right to open a printing house. The book "The Crown of Christ" was sent to Moscow in May. When no reprimand or reprimand was received until July, Varlaam Yasinsky decided to start printing the first part of the Chettii-Minei as well. For this purpose, he summoned Saint Demetrius from Baturyn to Kiev. "In July 1688, the second year," the Saint writes in his second Diary, " the lives of the saints, the first part, three months of Septuary, Octovary, and Noevry, were spent by drukovati." The printing process was very slow. Until January 1689, only one month of September was typed and printed. This delay may have been caused by the preliminary articles that were attached to the first book and that needed to be compiled, but most likely it was caused by the aggravated attitude of Kievans towards the patriarch.

Saint Demetrius, who had spent the autumn and early winter in Baturin, returned to Kiev in January 1689 and "began, "as he notes in Diarius,"with the help of God, to print the lives of the saints for the month of October." This time things were moving forward much faster, and the "12th indication", as indicated on the output sheet, the first part of the Chettii-Minei for the months of September, October and November, was finished printing and published. Apparently, for Saint Demetrius, all the worries and troubles that were associated with this book should now be over, but in reality they were only just beginning.

It was decided to send the newly printed book to the rulers and Patriarch in Moscow. Knowing the patriarch's feelings for the people of Kiev, and wanting to prevent his anger over the unauthorized publication of the book, Varlaam Yasinsky sent it to Moscow with a deliberate embassy, and wrote a lengthy letter of apology to Joachim. Having described how and when the idea of publishing the lives of saints arose in Kiev, and how, finally, it was realized thanks to the diligence and intelligence of St. Demetrius, Barlaam Yasinsky in this letter said that he and the brethren of the Kiev-Pechersk Lavra for the first three months of the lives of saints, after careful consideration and correction according to the Minaios of Makariev, published, based on with the blessing of the Patriarch, once given to Archimandrite Innocent of the Lavra.

But neither this humble message, nor the ostentatious embassy that presented the Patriarch with the first book of the Chethi - Minei, propitiated Joachim. He did not appreciate the enormous effort that St. Demetrius had put into compiling the book, and, taking advantage of the opportunity, decided to settle accounts with the Kievan scholars who were disobedient to him and give them a severe reprimand for their self-will. He responded to Barlaam's letter with an extensive and severe message, in which he mentioned that subordinates should always observe strict obedience to the head of the army.-

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He recalled the conditions under which the Makariev Chetii-Minei were sent from Moscow to Kiev.

From the patriarch's epistle, it is clear that the main fault of the Kievans was not in the Four-Minaeans of St. Demetrius and not in the errors that the patriarch saw there. There was no great crime even in the fact that Lavra decided to independently print Chetii-Minei. The Patriarch, as can be seen from his charter of April 18, 1688, granted the Lavra the right to publish books in the printing house according to his own mind. The whole fault of the people of Kiev was that they did not wait for this permission and acted arbitrarily. It was this self-will and disregard for the patriarchal authority that most offended Joachim. His harsh message struck mainly. St. Demetrius. The humble copyist of the lives of the saints could not fail to realize that the reason for the patriarch's terrible reprimands [malicious feelings] was still him, his Chetii - Minei and those errors that the patriarch found there.

Hetman I. Mazepa was going from Ukraine to Moscow; he was going to see V. V. Golitsyn and Tsarevna Sofia, who favored him. The spiritual authorities of Kiev took advantage of this opportunity and decided to send their representatives to Moscow, who were to appear before the tsars and the patriarch and personally talk with the latter about all the misunderstandings. Innokentiy Monastyrsky and Saint Demetrius went as representatives from Kiev.

"We entered the reigning city of Moscow," St. Demetrius writes in his Diary, " on Saturday, August 10, the day of the memory of St. Lawrence the Martyr, and on Sunday, August 11, we were at the door of the most pious Tsar John Alexeyevich and the most pious Tsarevna Sophia Alexeyevna; but the most pious Tsar Peter Alexeyevich was not there. it was at home: there was nowhere to go on a hike. On the same day, we visited the pen of His Holiness Patriarch Joachim." The saint does not say how the patriarch received them. But this time the reception at his place was, it seems, purely official in nature, and the people of Kiev did not manage to talk about their affairs. The patriarch had no time for them. Moscow at that time was going through a troubled, transitional time. Peter was not on a campaign, as St. Demetrius writes, but in the Trinity-Sergius Lavra, where he fled after finally quarreling with his sister Sophia Alekseevna. The people began to worry, everyone had to decide which side to take in the quarrel of the sister and brother. Two days after the arrival of the Ukrainians, the Patriarch also left for the Trinity. The measures taken by Sophia for reconciliation did not lead to anything: Peter felt the power under him and demanded the surrender of the princess's followers. The situation of the Ukrainian embassy was extremely awkward: caused by the co-rulers of Sofia, it did not know what to do. Almost a month has passed in this uncertain situation. Finally, Mazeppa saw that he had no hope for his former benefactors, and went to his room.-

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I was on my way to Trinity. Here he was received with honor. Other members of the embassy also arrived with Mazeppa. "On the 10th day of September," writes St. Demetrius, " the most illustrious Hetman and I were at the pen of his most pious Tsar Peter Alexeyevich in the Monastery of Troitsky, the monastery of St. Sergius the Wonderworker of Radonezh. There was also a patriarch in the same monastery, whom we often visited."

It was during these repeated visits that the Ukrainians talked to the Patriarch about all the issues that concerned them and the Patriarch. Innocent of the Monastery gave explanations on the question of the time of the transubstantiation of the Holy Gifts, and St. Demetrius humbly spoke about his errors in the Chetii-Minei. The results of these negotiations are remarkable. While Innocent, who expressed his willingness to "stand and die" for the Latin opinion, which was then abandoned by all Kievans, earned the wrath and curse of Patriarch St. Demetrius, Joachim blessed him to continue writing the lives of saints and gave him an image of the Most Holy Theotokos in a salary at parting. How did Saint Demetrius achieve such success? No doubt, by his humility and willingness to correct what he himself was not firmly convinced of. The patriarch was quite satisfied and released Demetrius in peace, giving him his blessing. It is true that he did not give Saint Makariev the Chetii-Minei, but perhaps this was due to the fact that the patriarch was at the Trinity, and not in Moscow, where the Chetii-Minei were kept. The Ukrainians did not stay long at the Trinity; on September 13, they again presented themselves to Tsar Peter "on vacation, before leaving, "and"on September 22, on Sunday," St. Demetrius writes in the Diary, " we are going with God's blessing from the reigning city of Moscow to our home." "On October 10," he goes on to say, " I arrived home with God's help."

The ending follows

Publication by E. I. Derzhavina


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