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1418 (excerpt)

The Life of Sergius of Radonezh - the founder of the Trinity-Sergius Monastery and one of the associates of the Moscow Grand Duke Dmitry Ivanovich - was compiled by Sergius's student, the monk Epiphanius the Wise. Epiphanius began collecting materials for a future biography a year or two after the death of Sergius (September 25, 1392). First, he wrote a speech of praise to Sergius, then - unpreserved “chapters” about the life of Sergius, and, finally, based on draft scrolls and notebooks - the initial view of the life of 1418. Unfortunately, it has not survived to this day, but the news of this life is contained in subsequent revisions of Epiphanius’s biography of Sergius, carried out by the South Slavic writer-hagiographer Pachomius the Serb in the late 30s - early 40s of the 15th century.

One of the articles from the life of 1418, preserved in subsequent revisions, “On the Victory over Mamai”, reflects the initial stage of development of the legend about the personal participation of Sergius of Radonezh in the preparation of the Battle of Kulikovo.

ABOUT VICTORY OVER MOTHER

With God's permission for our sins, the news came that the Horde prince Mamai had gathered a great army, the entire horde of godless Tatars, and was going to the Russian land. And all the people were seized with great fear. And the great-power prince, who then held the scepter of the Russian lands, the praiseworthy and victorious great Dmitry... came to Saint Sergius, for he had great faith in the elder, to ask him whether he would command him to speak out against the godless, since he knew that Sergius was virtuous and has the gift of prophecy. And the saint, having listened to the Grand Duke, blessed him, armed him with prayer and said: “It is fitting for you, sir, to take care of the flock of Christ given to you by God. Go against the godless and, with God’s help, you will win and with great glory you will return alive to your fatherland.” . And the Grand Duke said: “If God helps me, Father, I will build a monastery in the name of the Most Pure Mother of God.” And having said this, he accepted the blessing and quickly set off on his way.

And so, having gathered all his warriors, he marched against the godless Tatars. And seeing how large their army was, many began to doubt, many were overcome with fear, wondering how they could escape. And suddenly at that hour a messenger arrived with a message from the saint, which said: “Without any doubt, sir, boldly go against their malice. Do not be afraid: God will help you in everything.”

And then the Grand Duke Dmitry and his entire army, filled with insolence, went out against the blacks, and the prince said: “Great God, who created heaven and earth, help me in the battle against the opponents of your name.” And so they fought.

Many bodies fell, and God helped the great victorious Dmitry, and the filthy Tatars were defeated and put to death. They saw God's filthy anger and God's indignation, and everyone ran. The crusader banner, pursuing the enemies for a long time, destroyed countless numbers of them. Some ran away, wounded, others were caught alive. And there was a wondrous day and a wonderful victory, and if before the weapon shone, now it was bloodied with the blood of foreigners. And everyone wore signs of victory. And here the prophetic word came true: “One drove a thousand, and two drove ten thousand.”

And the saint, about whom it was said above that he had the gift of prophecy, knew all this, as if he was nearby, saw from afar over long distances, from where he could not reach for many days, and prayed with the brethren, thanking the Lord for the victory over the filthy.

A little time passed since the godless were completely defeated, and the saint told his brothers everything that had happened: the victory and courage of Grand Duke Dmitry Ivanovich, described the glorious victory over the filthy, and called everyone killed by them by name and prayed for them to the all-merciful God .

And the praiseworthy and victorious Grand Duke Dmitry, having won a glorious victory over his barbarian enemies, returns with much joy to his fatherland. And without delay he comes to the holy elder Sergius, thanking him for his good advice and glorifying the omnipotent God and thanking the elder and the brethren for the prayers, and with heartfelt joy he told everything that happened, how many mercies the Lord showed him, and gave rich alms to the monastery...

Translation by A.I. Pliguzov, made according to the “Chrestomathy” by N.K. Gudziya, reproducing the text of the “Chrestomathy” by F.I. Buslaev and verified with the list of his life stored in the manuscript department of the State Library named after V.I. Lenin (Trinity Assembly, III, No. 21); by definition B.M. Kloss, this list from the mid-80s of the 16th century belongs to the Main Type of the Long Edition of the Life of Sergius (the edition was compiled in the Metropolitan Book-Writing Workshop in the 20s of the 16th century based on the Epiphanius Life of Sergius, as well as the third, fourth and fifth editions of Pachomius) .

On the path to perfection, the saints went through many tests. They endured hunger, cold, poverty, and oppression. Have they ever experienced a state of creative crisis? Were all the works of the holy fathers, which have now been published in many volumes, written in one go?

Let's fast forward to the very end of the 14th century. Moscow is being restored from the ashes after its destruction by Khan Tokhtamysh. Many churches in the capital are painted by the great Byzantine artist Theophanes the Greek. And the most famous writer in Rus', Epiphanius, whom his contemporaries nicknamed the Wise, comes to help him. Climbing high on the scaffolding, they have a leisurely conversation, freely switching from Russian to Greek. They talk about the city of Constantinople and distant countries, about their mutual acquaintances, but most of all about creativity.

Theophanes the Greek:

How many years have passed since the Venerable Abbot Sergius gave up his soul to God. I don’t understand, Epiphanius, why you, his disciple, who owes so much to the monastery of the Holy Trinity, have not yet written his life?

Epiphanius the Wise:

It’s easy for you to say, Father Feofan. Without looking at the creations of ancient isographers, you can write any image from memory. You wrote all of Moscow as it is on the wall of Prince Vladimir Serpukhovsky. And I, thinking about the many great deeds of St. Sergius, become, as it were, speechless. Bewilderment and horror overwhelm me. How can I, poor thing, write the entire life of the great Sergius in order? Where better to start in order to properly tell about all his exploits? Maybe someone more significant and more intelligent than me will write a life?

Theophanes the Greek:

Aren’t you afraid of being condemned, like that lazy servant from Christ’s parable, who buried his talent in the ground?

Epiphanius the Wise:

I am afraid of being both a lazy slave and a barren fig tree. Just as the fig tree had only leaves, so I have only book leaves, but no fruit of virtue. The Monk Sergius was without laziness in his exploits, but I don’t have my own exploits, and I’m too lazy to write about his labors...

Epiphanius the Wise lived in difficult and interesting times. It was an era of brutal wars and deadly epidemics. Old empires collapsed, new ones were born. But along with anxious expectations, a real rise in spiritual life and culture unfolded. The Rev. Andrei Rublev, who lived at the same time, represented the pinnacle of fine art of his time. The works of Epiphanius the Wise became the best expression of that era in literature.

Most of all, St. Epiphanius is known for the lives of his great contemporaries: St. Stephen of Great Perm and St. Sergius of Radonezh. He knew both of them well.

Like St. Sergius, Epiphanius came from the Rostov land. In his youth, he went to the Rostov monastery in the name of Gregory the Theologian, called the Shutter. The Rostov shutter was a unique prototype of a university for Rus'. There was an extensive library with Slavic and Greek books, and work was underway to rewrite books and compile chronicles. Epiphanius turned out to be one of the most capable residents of the Shutter. He not only re-read all the Slavic books in the library many times, but also learned Greek.

In the Retreat, Epiphanius met another seeker of enlightenment. He was Stefan, a native of the distant northern city of Veliky Ustyug. Both monks spent all their free time in the library, discussed the books they had read, and often argued with each other. Epiphanius dreamed of going south to the ancient centers of the Christian world. See Saint Sophia in Constantinople, visit Holy Mount Athos and Jerusalem. Stefan dreamed of going north. There, behind his native place, Perm the Great began - the country of the Komi people, who did not yet know Christ. Having studied at the Retreat, he thought of serving God by preaching the Gospel among the pagans.

In 1379, Stephen's wish was fulfilled; he began preaching in Perm the Great. Epiphanius at this time was looking for a spiritual mentor and a strict monastic life. It was then that he met the humble abbot of the Holy Trinity Monastery named Sergius.

The monastery, known throughout the Orthodox world, was not yet similar to the Trinity-Sergius Lavra that we know. Consisting of only wooden buildings, it was located on a cleared-out island in the middle of a dense forest, and the crowns of the trees rustled above the cells of the ascetics. Under the guidance of St. Sergius Epiphanius, he went through the school of high monastic life, crowning his learning with Christian virtues.

In 1392, the abbot of the Russian Land died. The idea that it was necessary to capture the image of the saint in the Life while the witnesses of his feat were alive immediately came to Epiphanius. A year later he begins to collect materials and makes his first notes, but things don’t work out. What if there is not enough skill and the Life does not reflect the full scale of the saint’s personality?

Year after year, work on the life of Sergius of Radonezh has been postponed. Epiphanius, apparently, fulfills his old dream and travels to Constantinople, Mount Athos, and Jerusalem. Then he works in Moscow at the court of St. Metropolitan Cyprian. In 1396, when his longtime friend Stefan dies in the capital, Epiphanius is not around. This news shakes him to the core, and soon he describes his life.

“The Tale of the Life and Teaching” of St. Stephen of Great Perm is as unique a monument of literature as the life of the outstanding ancient Russian missionary is unique. Stefan went to the northern country, stretching from Veliky Ustyug to the Urals. Converted many pagans to Christ. He created an alphabet for his flock. Translated the service and Holy Scripture. He competed with pagan priests.

Telling the story of his great friend, Epiphanius the Wise compares Stephen with Equal-to-the-Apostles Cyril, the enlightener of the Slavs. He gives a lengthy excursion into the history of the emergence of various alphabets: Hebrew, Greek, Slavic, and thereby emphasizes the significance of the work of St. Stephen. In the mouth of Stefan's main opponent, the sorcerer Pam, he puts a speech about how the ancestors of modern Komi were proud of the wealth of their land and their ability to live in harsh conditions. Now Perm the Great is part of the family of Christian nations, just as Rus' once was. In the hands of Epiphanius the Wise, the events that took place in the forested northern region become part of world history.

More than a quarter of a century has passed since the repose of St. Sergius, when Epiphanius the Wise realized that no one had ever written his life. No one did what he himself was going to do. Fearing not to make it in time and asking with all his heart for help from his deceased spiritual father, the elder scribe takes on the main work of his life. Soon after its completion, he himself peacefully surrenders his spirit to the Lord.

All the main things that we know about the life of Sergius of Radonezh are known to us from the life written by Epiphanius the Wise. The righteousness of Sergius's parents - Cyril and Mary, who to this day serve as an example of Christian marriage. The story of how an angel appeared to the future saint in childhood, inspiring the artist Nesterov to create a great painting. The life of St. Sergius in the forest and the struggle with temptations. The blessing of Prince Dmitry Ivanovich for the battle with Mamai, which became an important fact of national history.

The concept of “talent” has two meanings. The gospel meaning indicates the salvation of the soul, and the ordinary meaning indicates the achievement of perfection in any matter. Overcoming creative weakness through prayer and labor, the Monk Epiphanius the Wise realized his talent in every sense. Together with Sergius and Stephen, the author of their Lives was glorified as a saint.

Biographical information about Epiphanius is very scarce and largely speculative. He was born in Rostov in the first half of the 14th century. In 1379 he was tonsured at the Rostov Monastery of Gregory the Theologian. Later he pursued asceticism at the Trinity Sergius Monastery. He visited Jerusalem and Mount Athos, and probably traveled around the East. Epiphanius died in the 20s. XV century

For his erudition and literary skill, he received the nickname “The Wise.” Peru Epiphanius owns two lives: “The Life of Stephen of Perm,” written by him in 1396–1398, and “The Life of Sergius of Radonezh,” written between 1417–1418.

Cyprian, in the author's introduction to the Life of Peter, as noted above, says that the life of a saint should serve as an adornment for the saint. This goal of life—verbal praise—was especially clearly manifested in Epiphanius’s “Life of Stephen of Perm.” In this monument of hagiography, as V. O. Klyuchevsky noted at one time, Epiphanius is “more of a preacher than a biographer.”

Ordinary words are unable to express the greatness of the ascetic, but the author of the story about the saint is an earthly man, and, calling on God for help, relying on the protection of the saint, whose deeds he describes, the hagiographer strives in his work to use ordinary means of language so that the reader creates the idea of ​​​​the unusualness of the saint in comparison with all other people.

Therefore, linguistic pretentiousness, “weaving words” is not an end in itself, but a means by which the author can glorify the hero of his story.

One of the typical features of the hagiographic genre, which is especially striking in monuments of the panegyric style, is the extreme degree of self-deprecation of the hagiographer.

In one of this kind of tirades, Epiphanius writes: “For I am coarse in mind and ignorant in words, having a poor mind and a mischievous mind, having not been in Athens from weariness, and having not learned from their philosophers neither the weaving of rhetoric, nor the Vetian verbs, nor the Platonic , neither acquired Aristotle’s conversations, neither philosophy nor cunning skills, and were simply filled with bewilderment.”

The author's confession of his unlearnedness, ignorance, and simplicity contradicts the rest of the text of the work, in which scholarship is manifested in the abundance of cited sources, and “rhetorical weaving” is presented more than abundantly - a skillful literary device aimed at the same goal: to glorify, exalt saint

If the author of the Life, shining in his work with both scholarship and rhetorical art, never tires of talking about his insignificance, then the reader and listener of the Life should have felt especially insignificant before the greatness of the saint.

In addition, the author’s confessions of his ignorance and literary helplessness, contradicting the actual text written by this same author, should have created the impression that everything written was some kind of divine revelation, an influx from above.

In The Life of Stephen of Perm, Epiphanius achieves real virtuosity in his verbal praise of Stephen. The choice of poetic means, the compositional structure of the text is a strictly thought-out, carefully worked out literary system. Epiphanius's traditional poetic techniques of medieval hagiography are complicated and enriched with new shades.

Numerous amplifications, stringing some comparisons onto others, listing in long rows of varying traditional metaphors, rhythm of speech, sound repetitions give the text a special solemnity, elation, emotionality and expressiveness.

Here, for example, is one of the characteristics of the hero, which begins with the author’s self-deprecation: “And I, a great sinner and foolish, following the words of your praises, weave the word and the word fruitful, and with the word respect the mind, and from the words the praise is collected and acquired and weaves in packs of verbs: What else can I call you? “A leader for the lost, a finder for the lost, a mentor for the deceived, a guide for the blinded by the mind, a purifier for the defiled, a seeker for the wasteful, a guardian for the military, a comforter for the sad, a feeder for the hungry, a giver for the demanding, a punisher for the senseless...” etc.

“Weaving” praise to the saint is the main goal and task of “The Life of Stephen of Perm.” But still, in this lush, commendable panegyric to the enlightener of the Perm land, there are both life sketches and historically specific facts. They appear in descriptions of the life of Permians, in stories about their idols, about their hunting art, in Epiphanius’s discussions about the relations between Moscow and Perm.

The central, most extensive part of the Life - the story of Stefan’s struggle with the Perm sorcerer Pam - has a plot character, full of everyday sketches and lively scenes.

It is worth noting the originality of the final praise in the Life of Stephen of Perm. This praise consists of three laments - the Perm people, the Perm church and the author, “writing off the monk.”

This kind of hagiographic praise, in the form of laments of the people, the church and the author, is found only in Epiphanius. We will not find anything similar either in translated lives or among Russian hagiographers before and after Epiphanius. These laments are bookish and rhetorical in nature, but Epiphanius created them under the influence of popular laments.

He himself compares the lamentation of the Perm church with a widow’s lament: “[The Church] did not want to be consoled, but did not accept consolation, saying: Do not neglect me, do not neglect me, but I will cry; Do not do it to me, lest I fill you with weeping, for it is the custom for newly widowed widows to weep bitterly at their widowhood.”

Some phrases from the lamentation of the church echo the motives of an oral folk lament: “Woe is me, the light of my eyes, when I am gone... I had a little fun with him... to whomever I adhere, let him give me an admonition, a consolation from sorrow.”

The second work of Epiphanius the Wise, “The Life of Sergius of Radonezh,” was revised shortly after its composition by Epiphanius by Pachomius Logothetes. The text of Pachomiev’s edition of the “Life of Sergius” has come to us in numerous copies, different editions and variants, and we essentially do not have a clear idea of ​​what the type of Epiphanius’ text of this life was.

In general terms, we can say that this Life, written by Epiphanius, was more narrative in nature than the “Life of Stephen of Perm”, stylistically it was calmer and more strict, more rich in factual material.

A number of episodes of “The Life of Sergius” have a peculiar lyrical tone (the story about the childhood of the youth Bartholomew - the future Sergius, the episode telling about the request of Sergius’s parents not to go to the monastery before their death, so that there would be someone to help them in old age, etc.) .

If in “The Life of Stephen of Perm” Epiphanius showed himself to be a virtuoso stylist, then in “The Life of Sergius” he appeared as a master of plot narration. Without fear of falling into exaggeration, we have every right to call Epiphanius the Wise a great writer of the Russian Middle Ages.

History of Russian literature: in 4 volumes / Edited by N.I. Prutskov and others - L., 1980-1983.

(2nd half of the 14th century - after 1443 (?), Trinity-Sergius Monastery?), St. (memorial in the Cathedral of Radonezh Saints and in the Cathedral of Rostov-Yaroslavl Saints), Hierom. Trinity-Sergius Monastery, student of St. Sergius of Radonezh, hagiographer. Information about E.P. is borrowed from his writings. Since they contain criticism of the policies of the leader. book John I Danilovich Kalita in Rostov, one can assume the scribe’s non-Moscow origin. Probably, E.P. took monastic vows in the Rostov monastery in the name of St. Gregory the Theologian - the Shutter - which had in the 2nd half. XIV century rich b-ku. E.P. wrote about his friendship in the 70s. XIV century from St. Stephen (who later became Bishop of Great Perm) in the Seclusion, scribes often argued about the interpretation of texts. According to the observations of V. O. Klyuchevsky, E. P. knew the NT and OT, the Psalter, patristic and hagiographic literature well (Klyuchevsky. Old Russian Lives. pp. 91-92). Apparently, in Rostov, together with St. Stephen he studied Greek. language. E.P. used the acquired knowledge in his travels to K-pol, Athos and Jerusalem, which are known from his writings (a number of researchers identify E.P. with the monk Epiphanius, the author of “The Tale of the Path to Jerusalem”; see: Prokhorov 1988. P. 211), E.P. could have made the trip in the 80s. XIV - beginning XV century

From the Rostov monastery E.P. moved to the Trinity-Sergius Monastery (this could have happened soon after 1379, when St. Stephen left the Seclusion, intending to go with a missionary sermon to the Zyryans). (According to the assumption of B. M. Kloss, E. P. took monastic vows at the Trinity-Sergius Monastery on May 12, 1375; this view is not accepted by other researchers.) Having become a student of St. Sergius, E.P. began to make notes about the life of the saint after his death, which followed in the fall of 1392. In the 90s. XIV century E.P. moved to Moscow. He was absent from the capital in the spring of 1395, when St. died there. Stefan Permsky. The first work of E.P., written probably soon after the death of the saint, was dedicated to the deceased saint - The Life of St. Stephen (the dating of the Life of September 1406 - March 1410 seems unconvincing (Kloss. 1998. T. 1. P. 98)). When writing his Life, E.P. relied both on his own memories and on information received from other people. Already this work is characterized by the historicism inherent in E.P.: close attention to facts, detail in their presentation. E.P. notes the close acquaintance of St. Stefana with vel. book Vasily I Dimitrievich, with Metropolitan. St. Cyprian, provides important information about the church life of Rostov and Moscow in the 70s - early. 90s XIV century, about the newly formed Great Perm diocese (see Vologda and Veliky Ustyug diocese), lists the princes who ruled in the North-East. Rus' in 1395-1396. Life of St. Stephen is known in more than 20 complete lists of the 15th-17th centuries, not counting abbreviated versions and extracts; the earliest list is the National Library of Russia. Collection Vyazemsky. No. 10, 1480 Apparently, by the time the Life of St. Stephen E.P. had not yet been ordained a priest (the author calls himself “a thin and unworthy, wretched monk”, “a monk who writes off”).

On Dec. 1408, during the campaign of the Horde emir Edigei to the North-East. Rus', E.P. fled from Moscow to Tver and found refuge with the archimandrite. Cornelius (in the schema of Cyril), abbot of the Tver Spaso-Athanasievsky Monastery. Apparently, Archim. The message of E.P. was addressed to Cyril in 1415 (known in one list of the 17th-18th centuries (RNB. Solov. No. 1474/15. L. 130-132), where it is entitled “Copied from the message of Hieromonk Epiphanius, who wrote to a certain my friend Kirill"). (The identification of the addressee of E.P.’s message with the archimandrite of the Tver monastery Kirill is not recognized by everyone - see: Konyavskaya. 2007. P. 164.) E.P.’s message was a response to a letter from Kirill that has not survived, in which the latter recalled what he had seen them in the Gospel, which belonged to E.P., 4 miniatures depicting the K-Polish Cathedral of St. Sophia. In a response letter, E.P., who calls himself an “isographer,” said that he copied these drawings from the drawings of Theophanes the Greek, with whom, while living in Moscow, he was familiar and who “had a great love, to my detriment.” E.P.'s message contains unique information about the great artist: E.P. reports that Theophanes the Greek painted more than 40 stone churches and several. secular buildings in K-pol, Chalcedon, Galata, Cafe, Vel. Novgorod, N. Novgorod, Moscow; the scribe describes Feofan's creative style.

From E.P.’s letter it also follows that by 1415 he no longer lived in Moscow; perhaps he returned from Tver to the Trinity-Sergius Monastery. In Trinity Monastery in 1418, E.P. began compiling the Life of St. Sergius based on notes made by the scribe over more than 20 years. Life of St. Sergius E.P. wrote both on the basis of his own memories and based on the news that he received from other contemporaries of the reverend. Unlike the editions of the Life created later by Pachomius Logothetes, the Life of St. Sergius, written by E.P., is full of biographical details and contains a lot of information about the environment of St. Sergius (text condensed later). Life of St. Sergius as edited by E.P. is known as part of the Long Edition of the Life of St. Sergius in the lists no earlier than the 16th century. The text created by E.P. begins with a preface and ends with chapter. “About the thinness of the Sergiev port and about a certain villager,” the subsequent account of events belongs to Pachomius Logofet. It can be assumed that E.P. did not have time to finish his work and asked Pachomius, who arrived at the Trinity-Sergius Monastery ca. 1443 (Kuchkin. Antiklossicism. 2003. pp. 113-114), continue it. Pachomius Logothetes in the afterword to the Life of St. Sergius writes this way about conversations with E.P.: “Sia az, smereni taha hieromonk Pachomie, I came to see the life of the saint and the sight of miracles, often occurring from the shrine of the God-bearing father. Moreover, from the very disciple of the blessed one, who lived for many years, and even more from the very growth of the one who lived as a saint, I look upon Epiphanius” (quoted from the autograph of Pachomius - RNB. Sof. No. 1248. L. 374). The scribe’s compilation of the Eulogy of the St. dates back to the same period of H.P.’s stay at the Trinity-Sergius Monastery. Sergius. According to V.A. Kuchkin, a word of praise, which speaks of the incorruptibility of the relics of St. Sergius, was written after the discovery and transfer of the saint’s relics into a shrine, which happened on July 5, 1422 (Kuchkin. Antiklossicism. 2003. pp. 116-117; He. About the time of writing. 2003. pp. 407-419). Kloss believes that the Word was created on September 25th. 1412 in connection with the consecration of the restored Trinity Church (Kloss. T. 1. P. 148). Apparently, during this period E.P. was a fraternal confessor; this is reported in one of the versions of the Life of St. Sergius, written by Pachomius Logothetes: “Beshe and confessor in the Great Lavra to the whole brotherhood.” Perhaps these words are a later insertion, since this phrase is not in the author’s version (see: Shibaev. 2006. pp. 53-58).

E.P. was literary gifted. E.P. defined his style, formed under the influence of followers of the Tarnovo book school, in particular Gregory Tsamblak, whose works were known in Rus' already in the 1st third of the 15th century, as “weaving words.” For lit. E.P.’s manners are characterized by the rhythmicity of the text due to the use of cognate and consonant words, the multiplication of metaphors, epithets and comparisons, emotionality, and the widespread use of biblical images. Despite the ornamental style, E.P.’s writings are rich in factual content, presented accurately and thoroughly, which makes them a valuable historical source.

Mn. researchers identify E.P. with the scribe of part of the Trinity Stichirarion (RGB. F. 304/1. No. 22) Epiphan, who left several in the margins of the book. records, including historical content. The Codex was created, perhaps, in 1380, or in 1403, or in 1413 (Lifshits A.L. On the dating of the Stichirarion from the library of the Trinity-Sergius Lavra // Chrysograf. M., 2003. Issue 1. P. 96-101). Kloss attributed 2 more manuscripts to the scribe Epiphanes: the parchment Prologue (now divided into 2 parts - RSL. F. 304/1. No. 33 and BAN. 17.11.4) and the parchment collection of the RSL. F. 304/1. No. 34. The researcher dated the manuscripts to the 80-90s, respectively. XIV century and beginning XV century (Kloss. T. 1. P. 92-96). Without questioning the identity of the handwritings, A.L. Lifshits proposed to attribute both manuscripts to the beginning. XV century Kuchkin opposed the identification of E.P. with the scribe Epiphanius, pointing out the fact that 3 monks with the name Epiphanius are known who lived in the Trinity Monastery at the end. XIV - 1st half. XV century (Kuchkin. Antiklossicism. 2003. P. 113-114).

Without sufficient grounds, assumptions were made that E.P. is the author of several. ancient Russian monuments liters: “Words about the life and repose of Grand Duke Dmitry Ivanovich, Tsar of Russia” (for criticism of the attribution of this text by E.P. see: Antonova M.F. “Word of the life and repose of Grand Duke Dmitry Ivanovich, Tsar of Russia” ": (Issues of attribution and genre) // TODRL 1974. T. 28. P. 140-154), preface to the story about the death of Tverskoy. book St. Mikhail Alexandrovich, cry for Metropolitan. Cyprian and Tver bishop. St. Arsenia (for criticism of the attribution of these texts by E.P. see: Konyavskaya. 2007. pp. 150-168, 299-300). Kloss’s opinion about E.P.’s participation in the creation of chronicle monuments is incorrect: the Trinity Chronicle and the 1418 code of the Kyiv Metropolitan. Photius (Kloss. T. 1. P. 91-128; T. 2. P. 63-90; see criticism of the hypothesis: Kuchkin. Antiklossicism. 2003. P. 117-127). The assumption about E.P. as the author of the Tale of the invasion of the Horde Emir Edigei into Rus' in 1408 seems unproven (Trofimova N.V. On the use of the hagiographic style of “weaving words” in military stories of the 15th century // World of Life. M ., 2002. pp. 170-174; see criticism of the hypothesis: Konyavskaya 2007. pp. 230, 246-248). E.P. is credited with composing the district message to Metropolitan. St. Photius 1415-1416 (Prokhorov. Monuments of translated and Russian literature. XIV-XV centuries. L., 1987. P. 120), participation in the writing of the Teachings of Metropolitan. Photius led Moscow. book Vasily I Dimitrievich and the authorship of the afterword to the translation of the khan's labels to the Russian metropolitans (Kloss. 1998. T. 1. P. 108-110).

The death of E.P. should be attributed to the time after 1443, since around this year he met in the Trinity-Sergius Monastery with Pachomius Logothetes. Dr. dating (the most common is no later than 1422 (see, for example: Prokhorov. 1988. P. 218)) cannot be considered substantiated.

Works: The life and labors of our venerable and God-bearing father, Abbot Sergius the Wonderworker, and little confession of his Divine miracles // VMC. Sep. Days 25-30. St. Petersburg, 1883. Stb. 1463-1563; The word is commendable to our venerable father Sergius // Ibid. Stb. 1563-1578; Life and labors...; The word is commendable... // Tikhonravov N. S. Ancient Lives of St. Sergius of Radonezh. M., 1892; Life of St. Stephen, Bishop of Perm / Ed. Archaeogr. commission, ed. V. G. Druzhinina. St. Petersburg, 1897; A word about the life and teaching of our holy father Stephen, who was a bishop in Perm // VMCh. Apr. Days 22-30. M., 1915. Stb. 988-1109; Extracted from the message of Hieromonk Epiphanius, who wrote to a certain friend of his, Cyril / Prepared. text, trans. in modern rus. language and commentary: O. A. Belobrova // PLDR. XIV - mid. XV century M., 1981. S. 444-447, 581-582; Saint Stephen of Perm: On the 600th anniversary of his repose / Art., text, trans. from Old Russian, commentary, editor: G. M. Prokhorov. St. Petersburg, 1995; A word of praise to Sergius of Radonezh; Life of Sergius of Radonezh // Kloss B. M. Izbr. works. M., 1998. T. 1. P. 271-341.

Lit.: Klyuchevsky. Old Russian Lives. pp. 88-132, 247, 351; Zubov V.P. Epiphanius the Wise and Pachomius the Serb: On the issue of editions of the Life of Sergius of Radonezh // TODRL. 1953. T. 9. P. 145-158; Voronin N. N. Literary sources in the works of ancient Russian. architects // Ibid. 1957. T. 13. P. 364-374; Likhachev D.S. Culture of Rus' during the time of Andrei Rublev and Epiphanius the Wise: (Late XIV - early XV centuries). M.; L., 1962; Dmitriev L. A. Unresolved questions of the origin and history of the expressive-emotional style of the 15th century. // TODRL. 1964. T. 20. P. 72-89; aka. Plot narration in hagiographic monuments. XIII-XV centuries // Origins of Russian. fiction. L., 1970. S. 208-262; Belobrova O.A. About some images of Epiphanius the Wise and their literary sources // TODRL. 1966. T. 22. P. 91-100; Manson J. P. Studies in Russian Hagiography During the Period of the Second South Slavic Influence: Diss. /Harvard Univ. Camb. (Mass.), 1968; Wicksell F. Quotes from the books of St. Scriptures in the works of Epiphanius the Wise // TODRL. 1971. T. 26. P. 232-243; Goleizovsky N.K. Epiphanius the Wise about the frescoes of Theophanes the Greek in Moscow // VV. 1973. T. 35(60). pp. 221-225; Grikhin V. A. Problems of Old Russian style. hagiography of the XIV-XV centuries. M., 1974; Konovalova O. F. Visual and emotional functions of the epithet in the Life of Stephen of Perm // TODRL. 1974. T. 28. P. 325-334; she is the same. Constructive and stylistic application of quotations in the Life of Stephen of Perm, written by Epiphanius the Wise // ZfS. 1979. Bd. 24. H. 4. S. 500-509; Kitsh F. M. The Literary Style of Epifanij Premudryj “Pletenije sloves”. Münch., 1976; Baicheva M. Canon and nature in hagiography prez XIV-XV centuries: (Grigory Tsamblak and Epiphanius Premdri) // Tarnovskaya knizhovna school. Sofia, 1984. T. 3: Grigory Tsamblak: Life and creativity. pp. 151-160; Bercoff G. B. Sulla poetica nel Medio Evo Slavo Ortodosso: Il “Poslanie” di Epifanij a Kirill di Tver // Europa Orientalis. Salerno, 1985. Vol. 4. P. 7-28; Prokhorov G.M. Epiphanius the Wise // SKKDR. 1988. Vol. 2. Part 1. pp. 211-220 [Bibliography]; Kirillin V.M. Epiphanius the Wise as a hagiographer of Sergius of Radonezh: the problem of authorship // GDRL. 1994. Sat. 7. Part 2. pp. 264-275; Kloss B. M. Izbr. works. M., 1998. T. 1; 2001. T. 2 (according to decree); Konyavskaya E. L. Author’s self-awareness of ancient Russian. scribe (XI - mid-XV centuries). M., 2000. S. 151-154, 160-164; she is the same. Essays on the history of Tver literature. M., 2007 (according to decree); Kuchkin V.A. On the most ancient list of the Life of Sergius of Radonezh // Tr. State Historical Museum. M., 2002. Issue. 135: The Volga region and adjacent territories in the Middle Ages. pp. 96-107; aka. Anti-classicism // DRVM. 2003. No. 3(13). pp. 113-127; aka. About the time of writing the Word of Commendation to Sergius of Radonezh by Epiphanius the Wise // From Dr. Rus' to Russia of modern times. M., 2003. S. 407-419; aka. About the time of writing the Trinity Chronicle, which burned in 1812 // Ad fontem = At ​​the source: Sat. Art. in honor of S. M. Kashtanov. M., 2005. S. 237-242; Dukhanina A.V. On the issue of attribution of the Long edition of the Life of Sergius of Radonezh: Linguist. data // DRVM. 2006. Vol. 3(25). pp. 5-19; she is the same. Specificity of the use of verb forms in the Eulogy to Sergius of Radonezh in comparison with other works of Epiphanius the Wise // Ibid. 2007. Vol. 3(25). pp. 127-128; Shibaev M.A. Life of Sergius of Radonezh and the Novgorod-Sophia arch // Ibid. 2006. Vol. 1(23). pp. 53-58.

M. A. Shibaev

Iconography

In the text of the iconographic original, con. XVIII century in the list of students of St. Sergius of Radonezh about the appearance of E.P. it is said (without indicating the day of memory): “Sed, brada wider and shorter than Vlasie’s, hair from the ears, venerable robe” (BAN. Strict. No. 66. L. 155 vol.). A similar description is contained in a manuscript from the 20s. XIX century under March 2 (RNB. Weather. No. 1931. L. 117, see: Markelov. Saints of Ancient Rus'. T. 2. P. 107-108; see also: Belobrova. 2005. P. 61).

The image of E.P. with a halo was introduced into the composition “Cathedral of Radonezh Saints”. On the icon “St. Sergius of Radonezh with his disciples in prayer to the Holy Trinity” con. XVII century, painted in the workshop of the Trinity-Sergius Monastery, E.P. is depicted in the middle row on the far right, half-turn to the left, behind St. Nikifor Borovsky (SPGIAHMZ, see: St. Sergius of Radonezh in works of Russian art of the 15th-19th centuries: Cat. exhibition [M.], 1992. P. 97. Cat. 14. Ill. 18). He is dressed in a reddish cassock, a brown robe and a green paraman, a cowl on his shoulders, hands folded in prayer, wavy hair, a long beard, narrow at the end, streaked with gray; On the silver plate of the frame there is an inscription engraved: “St. Epiphanius the Deacon.”

In monumental art, the image of E.P., executed in a picturesque manner, is found in TSL churches, also among the images of the Radonezh miracle workers, where his role as a biographer of St. Sergius. In particular, in the painting c. Appearance of the Mother of God St. Sergius of Radonezh (Mikheevskaya) (1842?, renovations - 1871, 1947) his half-figure is placed half-turned to the left in a cassock and mantle, with his right hand on his chest and an unfolded scroll in his left hand, with a gray beard of medium size and long strands of hair parted in the middle. Sitting on the window slope. walls of the refectory part c. St. Sergius of Radonezh (1883, renovations of the 20th century) H.P. is presented together with St. Abraham Chukhlomsky (Galichsky) in height, with a small gray beard, in a brown robe and a black hood, with a book and rosary in his hands (according to the inscription, “writer of the life of St. Sergius”).

In the 70s XX century mon. Juliania (Sokolova) painted the iconographic image of E.P., as well as other students of St. Sergius, for the pillars of the canopy over the shrine of St. Nikon of Radonezh in the chapel of the Trinity Cathedral TSL dedicated to him. The monk is depicted almost straight, full-length, wearing a hood, with a full beard, forked at the end, in his hands a scroll with the text: “Love humility, and it will cover all your sins.” A picturesque half-length image of E.P. reading a book, with a rosary on his left hand, is in one of the cartouches of the old fraternal refectory of the Lavra (1955, Mon. Juliana). In the murals of the 70s. XX century in the cells of the Varvara building, E.P. is shown with an open book of the Life of St. Sergius in his hands (pages with text and miniatures), against the background of a cell with an icon of the Mother of God and bookshelves. To modern Examples of E.P.’s iconography include a carved rectilineal image in a medallion on a wooden gate (2005-2008, carver Deacon Oleg Gladkikh according to the design of A. Soldatov), ​​made for the Serapion tent of the Trinity Cathedral (in a doll, in the hands of a pen and a scroll with the inscription: "God bless").

Lit.: Belobrova O. A. About certain images of Epiphanius the Wise and their literary sources // She. Essays Russian. artist culture of the 16th-20th centuries: Sat. Art. / RAS, IRL (PD). M., 2005. pp. 56-65. Il. 10.

The growing interest in the biographies of outstanding people manifested itself, first of all, in the lives of saints. This is what the “weaving of words” style served, which reached its greatest maturity in the works of Epiphanius the Wise. Using the example of the lives of Stefan of Perm and Sergius of Radonezh, it is best to show the features of this style. But before that, it is worth presenting the biography of this outstanding writer.

Together with Stefan of Perm, he studied at the Rostov monastery of Gregory the Theologian, which was famous for its library. Epiphanius writes that he often “fought” with Stefan about understanding divine texts and sometimes he was “annoyed” by Reader on Ancient Russian Literature of the 11th-17th centuries. M., 1952. P.195.. Probably then he learned Greek. He also traveled a lot: he was in the Holy Land, Mount Athos and Constantinople. Epiphanius was a student of Sergius of Radonezh, it can definitely be said that in 1380 he was in the Trinity-Sergius Lavra Likhachev D.S. Dictionary of scribes and bookishness of Ancient Rus'. L., 1987. Issue 2: second half of the 14th - 16th centuries, pp. 211-212.. Later, Epiphanius moves to Moscow, where he meets Theophan the Greek. After 1396, he wrote the life of Stephen of Perm. During the invasion of Edigei, Epiphanius fled with his books to Tver, where he was sheltered by Archimandrite Kirill of the Savior Afanasyev Monastery. The Gospel brought by Epiphanius contained miniatures depicting the Church of St. Sophia in Constantinople, which Cyril really liked. Later, in 1415, Epiphanius will write him a letter in which he will tell about his acquaintance with Theophanes the Greek, the author of these drawings, which Epiphanius copied. Epiphanius praises the intelligence and skill of Theophanes, names the cities in which he worked (unique information!). In the letter, Epiphanius also calls himself an “isographer,” i.e. an artist. At this time, Epiphanius returned to the Trinity Monastery, where in 1418 he completed the life of Sergius of Radonezh. Epiphanius died no later than 1422 Likhachev D.S. Dictionary of scribes and bookishness of Ancient Rus'. P.217..

“The Life of our venerable and God-bearing father, Abbot Sergius the Wonderworker, was written by the wise Epiphanius” has not reached us in its original form, because in the middle of the 15th century it was revised by the official hagiographer Pachomius Logothetes. The description of the saint’s life was shortened so that the life became suitable for worship, but the praise of Sergius also intensified. To give the life a ceremonial form, Pachomius removed unwanted political motives, as well as stories “about the badness of the Sergiev port” and how he was a carpenter A.I. Klibanov. Spiritual culture of medieval Rus'. M., 1994.P.59..

It was not for nothing that Epiphanius received his nickname - he was the smartest man of his time. In the text, he repeatedly quoted and paraphrased passages from the Bible. In some cases, a montage was created from them, as in the prayer of Sergius after his tonsure: it was composed of excerpts from psalms. Epiphanius also knew Byzantine hagiography; in the text he cited an extract from the life of Metropolitan Peter. Monuments of literature of Ancient Rus' XIV - mid. XV centuries M., 1981. Comment. Bulanina D.M. to the life of Sergius of Radonezh.

Klibanov A.I. Spiritual culture of medieval Rus'. P.59..

The composition of the life is harmonious Likhachev D.S. Dictionary of scribes and bookishness of Ancient Rus'. P.331. and consists of 30 chapters. In the introduction, the author praises God. After this, he complains that “how many years have passed, and the life of Sergius has not been written” Monuments of literature of Ancient Rus' XIV - ser. XV centuries M., 1981.. He had to do it himself, “unworthy.” The author understands all the responsibility that falls on him: “looking at the many works of the elder and his great deeds, I was as if speechless and idle, being in bewilderment from horror, not finding the words necessary, worthy of his deeds. How can I, poor thing, at the present time write the entire life of Sergius in order, and tell about his many deeds and countless labors?” Right there. At the beginning of the life there is a story about an amazing miracle when a boy, being in the womb of his mother, shouted three times when she stood in the temple during the liturgy. In the life there are piles of synonyms typical for “weaving words”: “Mary his mother, from that day... remained safely until childbirth and carried the baby in her womb like a priceless treasure, and like a precious stone, and like a wonderful pearl, and like a vessel chosen” Monuments of literature of Ancient Rus' XIV - mid. XV centuries M., 1981.. The next chapter is a story about how the youth Bartholomew (secular name of Sergius) mastered reading and writing.

In the chapter “On the Relocation of the Saint’s Parents,” the author describes the outrages of Muscovites in Rostov, which forced Sergius’s family to move to Radonezh. Probably Epiphany was not a Muscovite and did not sympathize with the strengthening of Moscow's power.

And here is an example of interest in the inner world of a person: “how to clearly write about the saint’s solitude, and daring, and groaning, and about the constant prayers that he always turned to God; who can describe his warm tears, spiritual weeping, heartfelt sighs, all-night vigils, fervent singing, unceasing prayers, standing without rest, diligent reading, frequent kneeling, hunger, thirst, lying on the ground, spiritual poverty, poverty in everything” Ibid..

In the life there is a story “about a certain villager” who came to worship the saint, but when he saw him doing dirty work, he did not believe that it was Abbot Sergius himself. The image of the saint in life is close to the common people: Sergius is represented as a farmer, a woodcutter, a carpenter, a flour miller, a Swedish worker, a shoemaker, a baker, and a cook. After the description of the death of the saint, there follows a “Word of Praise” and a prayer to the saint.

In the life there is a play with words of the same root, which gives the presentation greater significance, forces the reader to look for the secret meaning behind individual sayings: “Simplicity without diversity”, “sadness comes to me and pity drowns me” Likhachev D.S. Research on Old Russian Literature. P.32.

The Life of Stephen of Perm was written by Epiphanius, probably immediately after the death of his friend - after 1395. He writes that he diligently collected information about Stefan everywhere and compiled his own memoirs. He writes that he took on this work “obsessed with desire and striving for love” Likhachev D.S. Dictionary of scribes and bookishness of Ancient Rus'. P.212.. The Life has come to us in manuscripts and in full form (about 20 copies of the 15th-17th centuries are known). It is notable for the “absence of any miracles in its content.” Prokhorov G.M. Epiphanius the Wise // Dictionary of scribes and bookishness of Ancient Rus' Composition of the Life: introduction, 17 chapters, each of which has a title, and conclusion. The latter consists of “The Lament of the Perm People”, “The Lament of the Perm Church”, “Prayer for the Church” and “The Lament and Praise of the Monk Who Writes Off”. The idea of ​​the composition of the life belongs entirely to Epiphanius and has no analogues in hagiography either Greek or Slavic Likhachev D.S. Dictionary of scribes and bookishness of Ancient Rus'. P.213..

It is in this life that the term “weaving of words” is found. This is how Epiphanius calls his own style: “Yes, and I, a great sinner and a fool of little understanding, following the words of your praises, weave the word and the word fruitful, and honor the imaginary with the word, and collect praise from the words, and acquiring and dragging in.”

Stefan of Perm was born in Veliky Ustyug and was distinguished by his piety from childhood. Having become a monk, he was inflamed with the desire to become a preacher in the Perm land, “possessed by hunger, not by the famine of grain, but by the famine of not hearing the Word of God.” After he learned Greek in the monastery, and also knowing the Perm language, he compiled the Perm alphabet of 24 letters. After many difficult years, miraculously avoiding death, he managed to lead the pagans to Christianity, build several churches, translate liturgical texts into Perm, and teach many Perm residents to read and write. The result of this was the emergence of a new Perm diocese.

As elsewhere in the lives, the author does not focus on details if they do not serve to glorify the saint. But where it is necessary to show the materiality of an object, he does it excellently. Denouncing the idolatry of the Permians, Stefan says about their idols: “They have ears and do not hear, they have eyes and do not see, they have nostrils and do not smell, they have hands and do not touch, they have legs and do not walk, and do not walk and do not listen.” Likhachev D.S. Research on Old Russian Literature. L., 1986. P.34, etc.

Epiphanius skillfully uses “weaving words” with his characteristic chains of various epithets, comparisons, and an abundance of rhetorical figures, sometimes combining all this with simple, almost colloquial language. In his lives there are many neologisms (“evil-wise”, “much-weeping”), internal monologues, the text is quite rhythmic.