“Trying to embrace the world of today, we draw from the vocabulary formed in the world of yesterday,” said Antoine de Saint-Exupery. And it's hard for us to disagree with him.

Yes, once upon a time there was no science of philosophy. But humanity already existed and loved wisdom. And today we read wise Russian, French, Turkish and other fairy tales that came to us from the abyss of time, measured not only in thousands, but also in tens of thousands of years. So Kolobok came to us from the era when agriculture was just beginning. And the fairy tale about him also contains a philosophical conclusion, albeit a simple one: no matter how quickly you know how to get away from your grandparents, from the bear and the wolf, the fox's cunning is stronger than you. Scientists deduce that golden testicle, which the mouse brushed off the bench with its tail, and it fell and broke, from the ancient myth of the birth of the Universe. Let's look into the distant past and get acquainted with the ideas of ancient thinkers about man and society. People have long tried to explain the existence of society. And they asked the following questions:

How does society arise?

How is it developing?

Where is it going in its development?

What are its prospects?

The answers to these questions were determined by the level of development of a particular society. Sometimes the distant past of humanity is compared to childhood. In childhood, we live in a fairy-tale world, a world created by our imaginations and fantasies. The fairy tales that adults told us gave us the first idea of ​​good and evil, of mighty forces and passions, of a person, of the world around us.

So in the early stages of human development, the ideas of the ancients were reflected in myths.

Mythology- from the Greek. legend, legend and word, teaching.

Read the following myths and answer the question, "What do the myths tell us about?"

1. In Australian myth, the Brontë crane throws an egg into the sky. It breaks, and since then its yolk, having become the sun, illuminates the earth. One of the sacred books of India reports that once, in an era when there was nothing in the universe but water, a certain god turned into an egg and began to swim in these waters. Then the egg “cracked. Of the two halves of the shell, one was silver, the other gold. Silver is the earth, gold is the sky. "

When believers paint eggs for Orthodox Easter, they, too, only now, unknown to themselves, remember the myth of the "world egg." The new faith takes in scraps of the old.

2. Scandinavian legends paint a majestic picture of the origin of the world.

First there was a black abyss, separating from each other the kingdom of mists (in the north) and the kingdom of fire (in the south). In the kingdom of mists, a spring gushed in, its waters, freezing, filled the abyss, until the ice came close to the kingdom of fire. Sparks, mixing with the ice, breathed life into it, giants emerged from the melting ice - the first of them was Ymir - and a giant cow that fed the giants with milk. A cow, licking a block of ice, created a giant, whose three children became the first aces gods. They killed Ymir and made earth out of his body, the firmament out of his skull, mountains out of bones, trees out of hair, and so on. Then they cut down the ash and made a man out of it, and a woman out of the alder. High above the clouds is now the land of the gods. In the middle of it is the top of the huge ash-tree of Igdrazil, whose roots lie in the land of mists, and in the land of giants, and in the land of people. The branches of this ash tree spread over the whole world.

Such a world tree is found in the myths of many peoples. In Africa, of course, this is a baobab or a palm tree, and not the northern ash of the Scandinavians.

The world is complex, but it is doomed - sooner or later a great war will begin between the gods on the one hand and the giants and monsters on the other. Ash Ygdrazil, which supports the firmament, will collapse, the earth will plunge into the world sea, wolves, eternally chasing the sun and moon, will finally swallow them ...

Here is the beginning of the world, and its history, and its current state, and the future, including the end of the world.

Everything has been explained (here, the smallest part of Scandinavian mythology is retold), everything has been comprehended ... Do you want to know why earthquakes happen? You are welcome. For numerous criminal tricks, the ases punished the fire god Loki, chaining him by the arms and legs to a rock (like Zeus - Prometheus). A snake hangs over Loki's head, from the mouth of which poison drips all the time. Loki's devoted wife collects this poison in a bowl, protecting her husband, but the bowl must sometimes be emptied, and at this time drops of poison fall on Loki's face, he shudders in pain, shaking the ground.

It is another matter that these explanations defy any verification and cannot be logically proven. But the myth does not need logic and proof, it is a matter of faith, and only faith.

3. One of the African peoples has a tale about how a wise turtle decided to collect all the wisdom of the world in a pumpkin bottle - calabash, in order to correct the world with the help of this wisdom. In turn, the turtle asked different animals, what is the wisdom of each of them.

“In the fangs! In the claws! In a jump, ”the leopard replied.

“In strength and tranquility,” said the elephant.

The wisdom of a hare was in the legs and ears. In the wings and flight was the wisdom of an eagle.

So bit by bit, by grain, by grains of sand, she gathered wisdom from all over the earth and all, without dropping a crumb, hid it in her biggest, best calabash ...

In the end, the turtle decided that it had bypassed all the animals that deserved attention, all their wisdom had gathered in its calabash. And now we need to hang the calabash on a tree, higher, in order to keep everything collected intact. And not far from a suitable tree, a Guinean chicken was rummaging in the ground. Just in case, a reasonable turtle asked her wisdom, but the Guinean chicken was as stupid as a chicken, and even more stupid than all other chickens in the world.

A turtle climbed up a tree, hanging a calabash on its chest. It is clear that it was uncomfortable for her to climb. And from below the chicken shouts: "Well, if you decided to climb a tree, then put the calabash on your back."

And the turtle understood, because she was really wise, that even the stupidest chicken and that one can have a grain of wisdom, that all the wisdom of the world cannot be hidden even in the largest and best calabash in the world, that wisdom cannot belong to one, but if it is wisdom, then everyone should have it.

And the turtle with all its might threw its wonderful calabash on the ground. It shattered to pieces. And with her scattered - all over the earth - the wisdom that the turtle had been collecting for many, many years.

Scattered to make the world wiser!

On the whole, this is already, undoubtedly, a philosophical parable in spirit, although it has taken the form of a fairy tale.

(Discussion of the myths read.)

In this way, mythology - it is historically the first form of understanding of the world, people's explanation of social life.

Read an excerpt from the book "Myths of the Nations of the World" (p. 25 of the textbook).

How does a fairy tale differ from a myth?

Can historical tradition be classified as a kind of myth? Substantiate your conclusion.

With the help of myth, the past was connected with the present and the future, and the spiritual connection of generations was ensured. Spiritual values ​​were passed from generation to generation: the rudiments of knowledge, religious beliefs, political views, different kinds art, etc.

Thus, mythology expresses the urgent need of a person to comprehend himself and the world around him. And this need is embodied in a variety of fantastic pictures of the real world.

In ancient myths about the origin of the world and people, two ideas are most often distinguished:

1) the idea of ​​creation - the world was created by a being-god;

2) the idea of ​​development - the world gradually developed out of chaos. The main thematic cycles of myths:

Cosmogonic myths - myths about the origin of man and human society;

Myths about cultural heroes - myths about the origin and introduction of certain cultural goods;

Eschatological myths are myths about the “end of the world”, the end of times. Consequently, at an early stage of their development, people have a so-called mythological consciousness.

Working with paragraph 1 of § 2, let's highlight the main features of mythological consciousness and define its features.

In your opinion, is mythological consciousness preserved in modern conditions? Argument your answer.

Yes, indeed, it would be rash to assert that the mythological way of explaining life was peculiar to people only at an early stage of human development. For example, in soviet period many myths have been created, with which we hardly part today.

2. Ancient Indian philosophy: how to escape the suffering of the world

To understand the peculiarities of the worldview of the Indians, it is necessary to know how they imagined the world around them, what place and role they assigned to a person in this world. As you listen to my story, write an outline of the answer to this question in your notebooks.

The first written sources of ancient Indian philosophy are Veda- collections of hymns to the gods, chants, rituals, sayings, sacrificial formulas, etc. It is believed that the Vedas were compiled in the first half of the 1st millennium BC. e. Traditionally, Vedic literature is divided into several groups of texts. This is primarily four Veda(literally - keeping, hence the name of the entire period and its written monuments); the oldest and most important of them - Rigeeda(knowledge of hymns) - a collection of hymns, which was formed for a relatively long time and finally took shape in the XII century. BC e. Somewhat later appear Brahmanas(from the 10th century BC - the manuals of the Vedic ritual, of which the most important is Shatapathabrahmana(Brahman of one hundred ways). The end of the Vedic period is presented Upanishads- philosophical views Indians.

The text of the Upanishads contains a mention that for his education a person masters “... the Rig Veda, Yajurveda, Sama Veda, Atharva Veda, Itihasa, Puranas, Veda Vedas, the rules of worshiping ancestors, the science of numbers, the art of predictions, chronology, logic, rules of behavior, etymology, the science of sacred knowledge, the science of demons, military science, the science of snakes and lower deities. "

In the VI-V centuries. BC e. in India, several schools of thought emerge, which have an undeniable influence on each other, while preserving, however, the uniqueness. These are Buddhism, Jainism, Sankhya, Yoga, Vaisesika, Nyaya, Mimamsa, Vedanta, etc.

The worldview of the ancient Indian permeates with a deep sense of the living universe. Reflections about being and the universe found, perhaps, the most complete reflection in the "Hymn about the creation of the world." It is found in the earliest of the Vedas - Ragwede(Veda of hymns) and created, as believed earlier in the X century. BC e.

At first it was "One thing"- possessing the only property - indivisibility Breath Then appeared Universe Creation began with sacrifice

Space giant Purusha was divided into parts and became the source of life for all living beings.

The world of the Universe is filled with: people, spirits, animals

What place did people occupy in this world?

1st place - the world of the gods -"A space where paradise life flourishes."

II stage - the world of people, obeying a strict cosmic hierarchy, which was reflected in the caste structure of India:

brahmanas - sages, interpreters of the Vedas;

kshatriyas- warriors and rulers;

vaish- the class of farmers and pastoralists;

sudras- servants.

III stage - the world of demons, spirits, animals and inhabitants of numerous hells.

They do not have the right to choose and depend on the conditions they are in.

Output: the world of people occupies a middle position in the universe, so people have an equal choice and can rise to divine heights or descend to hellish life.

According to the views of the ancient Indians, man, having arisen simultaneously with all the creatures of the Universe, is in constant change: trees, birds, rivers, mountains, the earth itself, people are constantly dying and reborn. Therefore, the central idea was the idea of ​​the eternal cycle of life and the idea of ​​an eternal spiritual source (the idea of ​​an eternal immortal soul).

After the death of the body, the soul continues to live, settling into the body of a born being (reincarnation). But what body does the soul choose? What does it depend on?

The answer to this question is given by the law of Karma.

It reads: the sum of a person's good and evil deeds received in previous lives determines the form of subsequent births.

Good karma guarantees a successful rebirth on Earth and life will proceed with minimal suffering.

Bad karma will lead to the worst condition of bodily existence. In a new life, you can be born a slave, an animal, a worm, or even a roadside stone that takes upon itself all the blows of thousands of feet as payment for the sins of past years.

The reason for your suffering is in yourself, you deserve it by your actions in the past.

Myth, fairy tale, legend

When demarcating myth and fairy tale, modern folklorists note that myth is the predecessor of a fairy tale, that in a fairy tale, in comparison with myth, there is ... a weakening of strict faith in the truth of the fantastic events described, the development of conscious invention (while myth-making has an unconscious artistic character), etc. The distinction between myth and historical tradition, legend, causes all the more disagreement that it is largely conditional.
Historical legend is most often called those works of folk art, which are based on some kind of historical events. Such are the legends about the founding of cities (Thebes, Rome, Kiev, etc.), about wars, about prominent historical figures, etc. This feature, however, is not always sufficient to distinguish between myth and historical tradition. An illustrative example is many ancient Greek myths. As you know, they included various narratives (often taking a poetic or dramatic form) about the founding of cities, about the Trojan War, about the campaign of the Argonauts and other major events. Many of these stories are based on actual historical facts, confirmed by archaeological and other data (for example, excavations in Troy, Mycenae, etc.). But it is very difficult to draw a line between these stories (i.e., historical legends) and the myths proper, especially since mythological images of gods and other fantastic creatures are woven into the narrative about seemingly historical stories.
Questions and tasks: 1) How does a fairy tale differ from a myth? 2) Can historical tradition be classified as a kind of myth? Substantiate your conclusion.

They argue about it

Check out excerpts from the book "Tao and Logos" by T. P. Grigoriev and the textbook "Introduction to Philosophy" (edited by I. T. Frolov).

quite .. but I think you need an individual approach ... BETRAY - I will tell you a legend, \ As a knight to a young wife \ Came on a terrible date \ From the grave ... To listen completely \ It is impossible without trepidation the denouement. \ The dead man carried the unfortunate ... \ - Shooter, I know this tale. \ I have no time, shooter. Pierre-Jean Beranger. Translated by Vasily Kurochkin ARROWS AND POWDERLANDS TRADITION Is there really a dark legend \ About once bright fate, \ On a cold coffin, an inscription, \ Wake in itself. Peter Vyazemsky 1871 FROM TSARSKOYE VILLAGE TO LIVADIA \ (Autumn of 1871) \ Dedicated to Elizabeth Dmitrievna Milyutina TRADITION And he has not met on earth since then. \ One remained in the tradition: \ With the usual rite of the sacred cathedral \ In the temple performed a commemoration; Walter Scott. 1801 Translation by V. Zhukovsky REPENTANCE COMMISSION I know one wonderful legend, - \ A curly-haired nymph lived by the sea, \ The poor thing languished with longing anticipation, \ And bitter tears about dear lila ... Ellis. From the collection "Immorteli" \ 1. BIRTH OF THE HARP \ (From "Irish Melodies" by T. Moore) \ Dedicated. AD Bugaeva Tradition says that to these sacred trees, \ Under the weight of the gifts of innumerable bent ones, \ Spouses flowed to bow from distant countries, \ According to rumors that they were given the gift of miracles; \ And those who came to them with faith, \ In the bloom and in the winter of days, they loved each other for ages. Ivan Dmitriev 1805 PHILEMON AND BAVKIDA \ Free translation from La Fontaine the legend And merge with the new legend, Once in a single and bloodline Lublin stood next to Lyuban, Near Belgorod - Belgrade! Sergei Narovchatov 1944 POLISH POEMS A TRADITION Or a legend, built on sand \ Eating the legend of immortality, \ The familiar world hangs by a bird's hair, \ That is by force thrown into the wind Marina Share Speaking In Tongues From the cycle "SIGNS ON THE WALL" STONE Tradition of common people \ This is how the fear of the branches explains: \ Judas hanged himself on it, \ Christ the seller and the villain. Fyodor Sologub 1886 A timid aspen trembles, a legend ... now, perhaps, my friend \ is alone and locked up, among the pictures, \ behind the frames in vain is looking for windows. \ The ship's bell struck, as if \ an ancient coin \ of a long-disappeared state \ fell down loudly, \ awakening memories and traditions. Georgos Seferis. Translation by S. Ilyinskaya Tradition \\ In the dark days of Boris Godunov, \ In the gloom of the Russian cloudy country, \ Crowds of people wandered homeless, \ And at night two moons rose. Konstantin Balmont In the dead of days, the legend “I don’t know what I yearn for, \ My soul has no peace. \ I cannot forget for a moment \ The legend of distant years. Baal Habyryys. Translation by N. Glazkov NEW SONG ABOUT LORELEY legend There are many legends \ Lives in my proud people, \ And the Chumgurs sing \ About the unfading glory of fighters, \ About heroic men, \ That in the name of freedom and peace, \ Throwing a loud St.

The so-called living legend is a special group of non-narrative - oral (stories, teachings, legends, folklore) and material (personal belongings, memorable places, etc.) - evidence, especially valuable in the study of new and recent periods church history.
The existence of this category of historical sources is associated with the peculiarity of the Orthodox tradition, where the transfer of spiritual experience is carried out from generation to generation: students keep the memory of their elders, spiritual children - about their mentors, listeners - about preachers and missionaries. This memory can be transmitted both in material form and in the form of oral tradition.
We find examples of the transmission of the experience of Christ-centered communication from a mentor (founder of a monastery, missionary, preacher) to his disciples in various historical

era in all Orthodox countries. A striking example of this is the development of tradition in the 20th century: Sofroniy Sakharov, having adopted the tradition from Silouan the Athonite, transfers it to Western Europe; modern Serbian theologians Afanasy Evtich and Amfilohij Radovich continue the dyad Nikolai Velemirovich - Justin Popovich.
Living tradition is not limited to a country or a people; for example, the famous modern Greek elder Paisiy Svyatorets (Eznepidis) was a student of the Russian hieroschemamonk Tikhon35.
An equally important group of non-narrative sources is the oral tradition36, associated both with the events of the past and with the names of historical figures and ascetics. In terms of its content and features, it adjoins memoir sources. Of interest are not only audio and video recordings, but also the memories of people who were eyewitnesses of events or communicated with certain historical figures.
An interesting type of oral source is folk songs, ballads and poems37, many of which are visible evidence of the influence of the Orthodox tradition and worldview on the masses. In particular, in Serbia, monks and priests were the founders of the epic folk songs, especially the components of the so-called. Kosovo cycle.
Oral tradition is a particular source. It is hardly possible to draw far-reaching conclusions about the biography and activities of a particular person solely on the basis of her data. In historical research, the use of oral tradition is an auxiliary element and necessarily requires a combination with more reliable written and material data. At the same time, oral sources are of exceptional value as evidence of how the preaching and mission was perceived among the listeners and disciples of this or that spiritual mentor, preacher or missionary. The use of the oral tradition makes it possible to trace what was the reaction of the people to their preaching, how it gradually transformed and acquired new features and scales.
A very important and specific type of source is the memoirs and testimonies of modern monks, transmitted orally. They are interesting not only as information about the life of modern monasteries. Often the monks' stories contain unique information about the events of two or three hundred years ago. This circumstance is connected with the centuries-old tradition of eldership: the continuous chain of succession "elder-disciples" has not stopped in some monasteries for many centuries. Therefore, modern monks can tell not only about their immediate spiritual leaders, but also about their predecessors and spiritual mentors.
However, when working with sources of this kind, it should be borne in mind that memory itself is a historical phenomenon more than a way of reflection historical reality... As the Italian scholar of oral tradition Alessandro Portelli points out: “Memory is not a mirror that simply reflects what was; memory itself is a historical event, a part of what happened, and therefore it deserves an independent study ”38. Memory (due to distortions that are inevitable in the oral transmission of information) can often testify more about who is telling the memorized, and about his social environment, than about the most memorable event or phenomenon39.
Notes for Chapter 8

1. See: Vogt J. Architekturmosaiken am Beispiel der drei jordanischen Stadte Madaba, Umm al-Rasas und Gerasa. Greifswald, 2004; Warland R. Die Mosaikkarte von Madaba und ihre Kopie in der Sammlung des Archaologischen Instituts der Universitat Gottingen. Gottingen, 1999; Donner H. The Mosaic Map of Madaba. Kampen 1992; Donner H., Cuppers H. Die Mosaikkarte von Madeba // Abhandlungen des Deutschen Palastinavereins 5. Wiesbaden, 1977; Avi-Yonah M. The Madaba mosaic map. Jerusalem, 1954; Pic-
   cirillo M. Chiese e mosaici di Madaba // Stadium Biblicum Franciscanum. Collectio maior 34. Jerusalem, 1989 (Arabic, version: Madaba. Kana'is wa fusayfasa '. Jerusalem, 1993); Nebenzahl K. Maps of the Holy Land, images of Terra Sancta through two millennia. N.Y. 1986; Jacoby A. Das geographische Mosaik von Madaba, Die alteste Karte des Heiligen Landes. Leipzig, 1905.
2. For the first time this document was introduced to the reader by N.M. Karamzin (History of the Russian State. Vol. 2. SPb., 1816; last academic re-edition: N.M. Karamzin History of the Russian State. In 12 volumes / Edited by A.N.Sakharov. Vol. II-III M., 1991), followed by N. Vlasov (Travels of Russian people to foreign lands. Part 1. SPb., 1837) and I. Sakharov (Travel of Russian people through the Holy Land. Part 1. SPb., 1839).

For editions see: The Journey of Father Superior Daniel in the Holy Land at the Beginning of the XII Century / Ed. Archaeological. commission ed. A.S. Norova, with his critic. approx. SPb., 1864 (French: SPb., 1864; Greek: SPb., 1867; and German translation: Lpz., 1884); Facial list of the Walk of Daniel the Pilgrim / Vst. Art. M.A. Venevitinova. SPb., 1881; Life and walk of Daniel, the Rus lands of the abbot: 1106-1107. // Orthodoxy Palestinian. Sat. 1883. T. 1. Iss. 3; 1885. T. 3. Iss. 3; Venevitinov M.A. Hegumen Daniel's Walking to the Holy Land at the Beginning of the XII Century // Chronicle of the Archaeographic Commission's studies 1876-1877. Issue 7.SPb, 1884; The Walking of Hegumen Daniel / Prep. text, per. and comm. G.M. Prokhorov // Literature Monuments of Ancient Russia: XII century. M., 1978; The Walking of Abbot Daniel / Ed. G.M. Prokhorov. SPb., 2007.

1. It is necessary to indicate the walks of Anthony of Novgorod (in the world - Dobrynya Yadreykovich; A.D. XIII century), Stefan Novgorodets, Ignatius Smolyanin (XIV century), Hierodeacon Zosima (XV century), merchant Vasily Poznyakov, Trifon Korobeinikov (XVI century; see .: Walking of the merchant Trifon Korobeinikov in the holy places of the East // Notes of Russian travelers of the XVI-XVII centuries / Compiled, prepared texts, comments by N.I. Prokofiev, L.I. Alekhina. M., 1988), monks Arseny Sukhanov (see: Proskinitariy. Kazan, 1870; Proskinitariy Arseniy Sukhanov // Notes of Russian travelers of the XVI-XVII centuries. M., 1988), Iona Malniy (XVII century), Moscow Old Believer priest Ivan Lukyanov (1702; see: Journey to the Holy Land of Priest Lukyanov // Russian Archives. 1863. Issue 1-5; Journey to the Holy Land of Moscow Priest John Lukyanov. 1710-1711. Moscow, 1864; John Lukyanov. Description of the path to the Holy City of Jerusalem // Journal Moscow Patriarchate.

1. No. 8; N.V. Ponyrko John Lukyanov // TODRL. 1990. T. 44; Travnikov N. The Life and Walk of John Lukyanov // Journal of Moscow. patriarchy. 1992. No. 8).

See: Leonid, archim. Jerusalem, Palestine and Athos according to Russian pilgrims of the XIV-XVI centuries. // Readings in the Society of the History of Old Rus. lit-ry. 1871. no. one; he is. Walking to Jerusalem. SPb., 1882; Adrianova-Peretz V.P. Travel // History of Russian Literature. T. 1.M .; L., 1941; Danilov V.V. On the genre features of old Russian walks // TODRL. 1962. T. 18; Prokofiev N.I. "Walking" as a genre in ancient Russian literature // Uchen. app. MGPI them. IN AND. Lenin. Issue 288: Questions of Russian Literature. M., 1968; he is. Russian walks of the XII-XV centuries. // Ibid. Issue 363. M., 1970; he is. Travel literature of the 16th-18th centuries: Notes of Russian travelers of the 16th-17th centuries. M., 1988; Literature of Ancient Russia and the 18th century. M., 1970; Pypin A.N. History of Russian Literature. T. 3. SPb., 1899; Belobrova O.A. Features of the genre of "walking" in some ancient Russian written monuments of the 17th century // TODRL. 1972. T. 27; Zhitenev S.Yu. The history of Russian Orthodox pilgrimage in the X-XVII centuries. M., 2007; Travels to the Holy Land: Notes of Russian pilgrims and travelers: XII-XX centuries. / Comp. B.N. Romanov. M., 1995; Rumanovskaya EL. Two trips to Jerusalem in 1830-1831 and 1861. M., 2006 [the first publication of two handwritten travel diaries of travelers to Jerusalem: a certain Stephen, who took monastic vows in Jerusalem with the name Serapion, describing his pilgrimage in 1830-1831; and nephew A.S. Norov Nikolai Petrovich Polivanov (1832-1909), who accompanied the former Minister of Education of Russia on his second trip to Palestine in 1861].

1. [Sergius (Vesnin), hieroschemamonk.] Letters of the Holy Mountain to his friends about Mount Athos, with a portrait of the author, with his biography, cell notes and the type of cell in which he lived. In 3 h. 8th ed. M., 1895 (1st and 2nd ed .: SPb., 1850; most recent reprint: M., 2008); he is. St. Mount Athos and an index of its shrines and other monuments. SPb., 1854; he is. Russian Panteleimonov Monastery on the Holy Mount Athos. SPb., 1854; Athos Patericon, or Description of the Lives of All the Glorious Fathers of Athos. In 2 volumes. St. Petersburg, 1860 (the book is not finished; after the death of the author, the work was completed, edited by the monk of the Athos Russian Panteleimonov Monastery Azariy and published).

In addition, he owns: "Description of the Esphigmeno-Ascension Monastery" (not published); "Palestinian Notes" (not finalized and partly lost or donated); “Russian monks on the Holy Mountain of Athos from the 10th to the 19th century” (the work was brought to the 16th century; not published).

1. The works of the Right Reverend Porfiry are interesting, first of all, because he combined two genres in them: travel notes proper, which, thanks to the author's talent, are magnificent sketches of the life of the areas that the traveler visited, especially valuable in view of his inherent sound criticality of perception of many events and phenomena, they are combined in them with the researcher's draft notebooks, revealing the secrets of his creative laboratory - here are contained his considerations regarding the methodology of dating monuments of material culture and historical events, examples of textual studies and archaeographic analysis are presented, samples of scientific polemics not yet polished for further publication, etc.

See: Porfiry (Uspensky). The first trip to the Athonite monasteries and sketes of the archimandrite, now bishop, Porfiry (Assumption). M, 2006 (reprint); he is. The second trip to the Holy Mountain of Athos by the archimandrite, now bishop, Porfiry (Assumption) in the years 1858, 1859 and 1861 and a description of the sketes of Athos. M, 1880; he is. Description of the Athonite monasteries in the years 1845-1846. [SPb, 1848]; he is. The first trip to the Sinai Monastery in 1845 by Archimandrite Porfiry (Assumption). SPb, 1856; he is. The second trip of Archimandrite Porfiry (Assumption) to the Sinai Monastery in 1850. SPb, 1856; he is. Alexandrian Patriarchate: Sat. materials, research and notes relating to the history of the Alexandrian Patriarchate / Ed. Xp.M. JIo is a couple. SPb, 1898; he is. Christian East: Egypt. State of the Apostolic, Orthodox-Catholic Egyptian churches in the first half of the nineteenth century. Kiev, 1868; he is. Christian East: Egypt and Sinai. Views, sketches, plans and inscriptions: To the travels of Archimandrite Porfiry. B. m, 1857; Christian East: Syria. Kiev, 1874-1876; he is. Travel of Archimandrite Porfiry Uspensky to the Nitrian monasteries in Libya in 1845 Kiev, 1868; he is. Excerpts from a journey to the Egyptian monasteries (of the Monks Anthony the Great and Paul of Thebes) [St. Petersburg, 1855]; he is. Travel through Egypt and to the monasteries of St. Anthony the Great and St. Paul of Thebes in 1859. SPb, 1856; he is. An excerpt from a trip to the Meteora monasteries in Thessaly in 1859. Kiev, 1866; he is. Travel to the Meteor and Olympic monasteries in Thessaly by Archimandrite Porfiry (Assumption) in 1856 / Ed. P.A. Cheese. SPb, 1896; he is. Ras al-Ain water-jet wells near the city of Tire: An excerpt from a trip to the Holy Land. [SPb, 1855]; and etc.

1. As an example of this kind of historically consistent observations, one can cite, for example, travel notes about Mount Athos, left by the Russian walking pilgrim, tonsured into monasticism by the Antiochian Patriarch Sylvester in Damascus in 1834, Vasily Grigorievich Grigorovich-Barsky (1701-1747), who walked, among others, to Rome, Corfu, Chios, the islands of the Archipelago, to Kefalonia, Thessaloniki, Palestine, Syria, Arabia (up to Mount Sinai), Egypt, Constantinople, Antioch, Epirus, Macedonia, and twice (in 1725 and 1744-1745. ) who visited Athos (at the same time, everywhere in his travels, Barsky filmed views and plans of noteworthy places and structures and collected about 150 of them) Vasily Grigorovich-Barsky's wanderings through the lost places of the East from 1723 to 1747. In 4 hours / Ed. Orthodoxy Palestinsk. about-vom on the original manuscript, ed. Nikolai Barsukov. SPb, 1885-1887; he is. First visit to Holy Mount Athos. SPb, 1884; he is. The second visit to the Holy Mount Athos by Vasily Grigorovich-Barsky, described by himself. B. m, 1887 (see also: Sofia, 1956; M, 2004). See also: Barsukov N.P. The life and works of V.G. Barsky. St. Petersburg, 1885. The surname "Barsky" is considered fictitious (under it he entered the Jesuit academy in Lvov and was expelled for Orthodoxy); the name "Vasily" is a monastic name. Barsky himself often called himself Vasily of Kiev]; the mentioned letters of Svyatogorets, who almost 100 years after Barsky arrived on Athos for monastic life and there he completed it “in full consciousness and memory ... quietly and peacefully, with prayer on his lips and in his heart” [“Three years later, according to custom Athos, the grave of Father Sergius was dug, and in it his bones were found yellow, which, according to the remarks of the Athonite elders, signifies that the deceased is not devoid of God's mercy. The bones were laid in a common brotherly burial vault, but the skull, with the blessing of the Father Superior and Confessor, was taken to his cell by the aged Hieroschemamonk Ezekiel, more than twenty-five years old.
   ascetic in the Holy Mountain of Athos and distinguished by patriarchal simplicity and virtuous life, and keeps it as a treasure ”; in 1894, the skull was already in the cell of Hieromonk Philaret (Life of the Holy Mountain Father of Hieroskhimmonk Sergius // Letters of the Holy Mountain. P. 682)]; and the scrupulous notes of the explorer-traveler His Eminence Porfiry, who surveyed Mount Athos a few years later and set himself primarily scientific tasks.

To this series of observations should also be added the works of Alexei Alekseevich Pavlovsky (1877-1920), who spent about twenty years on Athos, but did not accept monasticism, did not reach the literary heights he desired, but compiled two detailed guides to Athos (Pavlovsky A.A. . Companion of the Russian pilgrim on the Holy Mount Athos. M., 1905; he is. A guide to the Holy Mount Athos. Bm .: Publishing house of the Brotherhood of Russian monasteries on Athos, 1913) and "General guide" [Pavlovsky A. BUT. General illustrated guide to monasteries and holy places of the Russian Empire and St. Mount Athos. N. Novg., 1907 (2nd ed .: New York, 1988; repr. Ed. 1907: M., 2008 - an idea, I must say, with scientific point vision is as meaningless as it is costly: the reprint was published in a circulation of 100 copies.)] - an illustrated index of monasteries, incl. and Athonite, for wide range readers. The latter includes information about the monasteries of the dioceses European Russia, Siberia, the Caucasus, Athos (including even some routes for pilgrims on the Holy Mountain) and information for travelers in Palestine. Pavlovsky not only used the information that was sent to him in response to his inquiries, but also personally visited about 300 monasteries. Many monasteries described by Pavlovsky are no longer there. The publication is accompanied by a table indicating the number of monasteries and churches in each diocese, as well as extensive illustrative material (views of monasteries, some cities, cathedrals, churches, portraits of abbots, images of revered icons).
One of Pavlovsky's merits is the census of the Russian population of Athos that he carried out "behind the scenes from the Greeks," on the instructions of Russian diplomats who wanted to know the exact number of Russian subjects. In 1912, Pavlovsky counted 4,800 Russians on Athos, in 1917 - 2,500. See: Russian Monasticism on Athos in 1913-1918: Reports by A.A. Pavlovsky to the Russian Consulate General in Thessaloniki / Publ., Com. Art. M.G. Talalaya // Russia and the Christian East: [Sat. Art.]. Issue 2-3. M., 2004. (Currently, there are less than 100 Russians on Mount Athos.)
Travels to the East, in particular to the holy places of Palestine and Egypt and the adjacent territories, which resulted in meaningful notes, especially important for the study of the poor by other narrative sources of Christian confessions (in particular, the history of the Coptic Church) and historical periods (for example, the time of various Muslim invasions), has long been undertaken by many Russian pilgrims and researchers.
According to the Tale of Bygone Years, the Monk Anthony, the founder of Russian monasticism, at the beginning of the 11th century. visited Constantinople and twice visited Athos. The Life of Theodosius of the Caves informs about the trip to Jerusalem of the abbot of the Kiev Demetrius Monastery Barlaam.
In the XII century. Hegumen Daniel, if not the first, then one of the first Russian pilgrims, went to the Holy Land (in 1113-1115, 1106-1108, or, as it is believed now, in 1104-1106), who left a report about this journey full of accurate and detailed observations, which became a model for many later domestic authors of travel notes [Life and life of Daniel, Russian land of the abbot: 1106-1108 years. / Ed. M.A. Venevitinova. In 2 hours // Orthodoxy. Palestine. Sat. 1883. T. I. Iss. 3; 1885.Vol. III. Issue 3 (9); Lefstrand E. The Walking of Father Superior Daniel to the Holy Land: Manuscript of the Royal Stockholm Library // Acta Universitatis Stockholmiensis. Stockholm Slavic Studies.

1. Vol. 22; "Walking" of Abbot Daniel / Ed. text, per. and comm. G.M. Prokhorov // Monuments of literature ancient Russia... XII century. M., 1978 (according to one of the oldest and most serviceable lists of the NLR, Q. XVII. 88, 1495, L. 1 ^ 48, using the list of the RSL, Rum. No. 335, XV-XVI centuries). N.M. Karamzin (History of the Russian State. Vol. II. Approx. 211, 225), referring to the South Russian Yuryev, believed that "this traveler could have been Bishop Daniel of Yuryev, installed in 1113" and died on September 9, 1122].

His scientific and pilgrimage work was continued: Archimandrite Agrefeny, who reached the XIV century. from Moscow to Sinai (see: The Walking of Archimandrite Agrafenia of the Monastery of the Most Holy Theotokos / Edited by Archimandrite Leonidas // Orthodoxy of Palestine. Collection of 1896, T. XVI. Issue 3); Hieromonk Barsanuphius [Walking of the priest Barsanuphius to St. to the city of Jerusalem in 1456 and 1461-1462. / Ed. S.O. Dolgov // Orthodoxy. Palestine. Sat. 1896.Vol. XV. Issue 3 (45)], Vasily Poznyakov [also: Pozdnyakov; see: The Walking of the Merchant Vasily Poznyakov in the Holy Places of the East 1558-1561. // Thu. Moscow about-va of history and antiquities of Russia. 1884.Vol. I (ed. By I.E. Zabelin); Merchant Vasily's Walking

Poznyakov on the holy places of the East / Ed, foreword. H.M. Loparev // Orthodoxy. Palestine. Sat. 1887.Vol. IV. Issue 3 (18) (according to another list)], Moscow merchants Trifon Korobeinikov (d. After 1594) and Yuri Grekov (The walk of Trifon Korobeinikov 1593-1594 / Ed. And foreword by Kh.M. Loparev // Orthodox Palestine. Sat 1888. T. IX. Issue 27. Korobeinikov, as pointed out by IE Zabelin, almost completely borrowed Poznyakov's "Walking"), a merchant from Kazan Vasily Yakovlevich Gagara [Life and walking to Jerusalem and Egypt of Kazan Vasily Yakovlevich Gagara in 1634-1637 / Ed, foreword. S.O. Dolgov // Orthodoxy. Palestine. Sat. 1891. T. XI. Issue 3 (33); Vasily Gagara's visit to Jerusalem and Egypt // Notes of Russian travelers of the 16th-17th centuries. M, 1988], "black deacon" Jonah the Little from the Trinity-Sergius monastery [The story and legend about the journey to Jerusalem and the Tsar-grad of the Trinity-Sergius monastery of the black deacon Jonah, according to the advertisement of the Little one: 1649-1652 / Ed. S.O. Dolgov // Orthodoxy. Palestine. Sat. 1895. T. XIV. Issue 3 (42)], hieromonk Ippolit Vishensky (d. After 1709) [Pelgrimation, or Traveler of the honest hieromonk Ippolit of Vishensky, tonsured saints passion-bearer Boris and Gleb cathedri of the Archdiocese of Chernegovskaya to the holy city of Jerusalem (1707-1709 Prev .: archim. Leonid]. M, 1877 (from "Reading in the Imperial Society of History and Antiquities of the Russian Federation at Moscow University". 1876. Book 4; new edition: Orthodox Palestine. Collection of 1914. Issue 61), Priest Andrei Ignatiev with his brother (Journey from Constantinople to Jerusalem and Mount Sinai, priest Andrei Ignatiev and his brother Stephen, who was under the Russian envoy Count Peter Andreevich Tolstoy, and his brother Stephen in 1707 // CHOIDR. 1872. Book IV), hieromonks of the Spassky monastery in Novgorod - Seversky Macarius and Seliverst (The path for us to hieromonk Macarius and Seliverst from the monastery of the All-Merciful Savior of Novgorodok Seversky to the Holy City of Jerusalem to worship the Holy Sepulcher 1704 // Th. In the Ob-ve of history and antiquities grew up. 1873. Book 3. Part V) ...
In the XIX century. both the number of pilgrims and their social composition are expanding. So, to the holy places went: "the village of Pavlova resident" Kir Bronnikov (Travel to the holy places located in Europe, Asia and Africa, made in 1820 and 1821 of the village of Pavlova by a resident Kir Bronnikov. M, 1824), Saratov hieromonk Paisy ( Notes of the Saratov Transfiguration Hieromonk Paisiy, who traveled to Jerusalem, to Sinai and Mount Athos in 1841 // Th. In the Society of Lovers of Spirits and Enlightenment. 1887. Book 8); Odessa church publicist Alexander Alekseevich Umanets (1808-1877) [Umanets A. A trip to Sinai with the introduction of passages about Egypt and the Holy Land. In 2 hours St. Petersburg, 1850], which gave one of the first survey descriptions of the collection of manuscripts in the library of the monastery of St. Catherine on Sinai; Professor-Arabist of St. Petersburg University Osip Yulian Ivanovich Senkovsky (1800-1858) [Senkovsky O.I. Excerpts from a trip to Egypt, Nubia and Upper Ethiopia (1820-1821) // Senkovsky O.I. Sobr. Op. T. 1. SPb, 1852]; Andrei Nikolaevich Muravyov (1806-1874) (see: Muravyov A.N. Travel to holy places in 1830. St. Petersburg, 1832; repr .: M, 2007); the already mentioned Bishop Porfiry [Porfiry (Uspensky), archim. Sinai Peninsula // ZhMNP. 1848. Ch. 60; he is. The first trip to the Sinai Monastery in 1845. SPb, 1856; he is. The second trip of Archimandrite Porfiry Uspensky to the Sinai Monastery in 1850. SPb, 1856; he is. Travel through Egypt and to the monasteries of St. Anthony the Great and St. Paul of Thebes in 1850. St. Petersburg, 1856 (His Grace Porfiry also included some materials on this issue in his memoirs - "The Book of My Life"); see also: Materials for the biography of Bishop Porfiry Uspensky / Ed. P.V. Bezobrazova. T. I-II. SPb, 1910; Dmitrievsky A.A. Bishop Porfiry as the initiator and organizer of the first spiritual mission in Jerusalem and his merits for the benefit of Orthodoxy and in the study of the Christian East (to the 100th anniversary of his birth) // Soobshch. Imp. Palestine. about-va. 1905 T. 16]; hero of the Battle of Borodino, famous collector, minister of public education (1853-1856) and academician of the St. Petersburg Academy of Sciences (1851) Avraamy Sergeevich Norov (1795-1869) [Norov A.S. Travel to the Holy Land in 1835 by Abraham Norov. 3rd ed. SPb. 1854; he is. Travel to Egypt and Nubia in 1834-1835. Abraham Norov, serving as a supplement to the journey to the Holy Land. Ch. 1-2. St. Petersburg, 1840 (2nd ed. In 2 hours St. Petersburg, 1853); he is. Jerusalem and Sinai: Notes of the Second Journey to the East. SPb, 1878; he is. A journey to the seven Churches mentioned in the Apocalypse. SPb, 1847; see also: Pozdeeva I.V. Patriarch Nikon, Avraamy Norov: Novgorod, Nazareth, Jerusalem, Sarajevo: (XVII century - XX century: Book destinies) // Problems of the history of Russian literacy, culture and social consciousness. Novosibirsk, 2000. S. 217-224], which set itself the goal of filling the gaps in the works of their predecessors - His Grace Porfiry and K. von Tischendorf, who “did not have enough time to study in detail written treasures, which, in all likelihood, are still hidden under the arches Sinai Monastery "(Norov AS Jerusalem and Sinai.

S. 109-110); rector (in 1766-1807) of the Russian embassy church in Constantinople, Archimandrite Leonty (Zelensky-Yatsenko) (1726-1807) [see: A.P. Popov, prot. Younger Grigorovich: The Newly Discovered Pilgrim to St. places of the XVIII century. Kronstadt, 1911 (where excerpts from the notes of Fr. Leonty are published)]; Poltava teacher Victor Kirillovich Kaminsky (d. 1856) [Kaminsky V.K. Memories of an admirer of the Holy Sepulcher. SPb., 1855 (republished: 1856, 1859)]; Kiev Hieromonk Hierotheos [Daily notes during a journey to the holy places of the East of the Kiev-Pechersk Lavra of Hieromonk Hierotheos in 1857 and 1858. Kiev, 1863]; professor-biblical scholar of the Kiev Theological Academy, in fact - the first domestic biblical archaeologist in the exact sense of the word Akim Alekseevich Olesnitsky (1842-1907) [Olesnitsky A.A. Holy Land. In 2 volumes. Kiev, 1875]; historian of the Perm Territory, traveler and public figure, one of the founding members of the Imperial Orthodox Palestine Society and head of the construction of two main Russian objects in Jerusalem - the Sergievsky Compound and the Russian House at the Threshold of the New Judgment Gate (the future Alexandrovsky Compound) Dmitry Dmitrievich Smyshlyaev (1828-1893 ) [Smyshlyaev D. Sinai and Palestine: From travel notes of 1865. Perm, 1877], who also continued (albeit not critically) the studies of A.S. Norova in the Sinai library.
Archimandrite Antonin (Kapustin) (1817-1894), head of the Russian Ecclesiastical Mission in Jerusalem, made important observations about the life of the Orthodox East, who left, as the most important scientific result of one of his trips, a description of the Sinai manuscripts. One copy of his handwritten catalog by Fr. Antonin donated to the monastery of St. Catherine (where he disappeared at the beginning of the 20th century), and the other donated to the library of the Palestinian society (see: PFA RAN. F. 192. On. 1. D. 71). The catalog has not been published. Diaries about. Antonina are kept in RGIA (F. 834. Op. 4. D. 1118-1131), OR RNB (F. 253. On. 1. D. 42, 174, 177, 892) and OR BAN [OR BAN (Tech. fast.). F. 1382-1382]. From the publications of the works of Fr. Antonina, see: From the Notes of a Sinai Pilgrim // Tr. Kiev spirits, academy. 1873. January-April, September; Five days in the Holy Land. M., 2007; From Jerusalem: Articles, Essays, Correspondences 1866-1891. M., 2010.
See also: Gerd L.A. Archim. Antonin Kapustin and his scientific activities (based on materials from the St. Petersburg archives) // Manuscript heritage of Russian Byzantinists in the archives of St. Petersburg. SPb., 1999; Guruleva V.V. Archimandrite Antonin as a numismatist // State Hermitage: Numismatic. Sat. 1998. To the 80th anniversary of V.M. Potina. SPb., 1998; she is. Russian collectors of numismatic monuments in the Orthodox East: (Second half of the 19th - early 20th centuries) // Pilgrims: The Historical and Cultural Role of Pilgrimage. Sat. scientific. tr. SPb., 2001 \ Dmitrievsky A. Head of the Russian Ecclesiastical Mission in Jerusalem Archim. Antonin (Kapustin). SPb., 1904; he is. Our collectors of manuscripts and early printed books, Professor V.I. Grigorovich, Bishop Porfiry (Uspensky) and Archimandrite Antonin (Kapustin) / Publ., Comm. F.B. Polyakova, B.L. Fonkich // Byzantinorussica

1. T. 1; Isaiah (Belov), hierom. Research archim. Antonina (Kapustina) on the Sinai // Bogosl. tr. 1985. Sat. 26; Cyprian (Kern), archim. Fr. Antonin Kapustin, Archimandrite and Head of the Russian Ecclesiastical Mission in Jerusalem (1817-1894). Belgrade, 1934 (republished: M., 2005); Nikodim (Rotov), ​​Met. History of the Russian Spiritual Mission in Jerusalem // Bogosl. tr. 1979. Sat. twenty; Filippov M.V. On the scientific and literary activities of Archimandrite Antonin Kapustin (in connection with the 90th anniversary of his death: 1894-1984) // Bogosl. tr. 1986. T. 27; Fonkich BL. Antonin Kapustin as a collector of manuscripts // Old Russian art: Manuscript book. M., 1983.Sat. 3.

The accompanying Fr. should also be mentioned. Antonina Vasily Logvindvich [Logvinovich V. Travel to the Holy Land and other places of the East: From the pilgrimage diary of Vasily Logvinovich. Kiev, 1873]; member and head of the Russian Ecclesiastical Mission in Jerusalem, famous historian and archaeographer Fr. Leonid (Kavelin) (1822-1891) [Leonid (Kavelin), archim. Notes of a monk, a native of the city of Kaluga, about his journey to the holy city of Jerusalem from Moscow through Moldova, Turkey and Egypt, at the very beginning of the last century // Kaluzhsk. eparch. led. 1862. No. 20; he is. From the notes of a pilgrim monk // Psychic reading. 1870-1873; he is. Old Jerusalem and its surroundings: From the notes of a pilgrim monk. M., 2008]; writer Nikolai Vasilievich Berg (1823-1884) [see. him: A travel guide to Jerusalem and the surrounding area. SPb., 1863]; a graduate of Moscow University Tambov landowner and zemstvo leader Vladimir Mikhailovich Andreevsky (1858-1942) [Andreevsky V. Egypt: Description of the journey in 1880-1881. SPb., 1884; he is. Egypt: Alexandria, Cairo, its surroundings, Sakkara and the banks of the Nile to the first rapids. Description of the journey in 1880-1881 2nd ed. SPb .; M., 1886; he is. Egypt: Alexandria, Cairo, its surroundings, Sakkara and the banks of the Nile to the first rapids. 3rd ed. SPb., 1901]; about. A. Anisimov [Anisimov A., priest. Travel
notes of a Russian pastor about the sacred East. Raisin, 1886], who left as a result of his journey in 1881 a description of a number of Jerusalem rites; traveler Alexander Vasilievich Eliseev (1859-1895), who showed particular interest in the study of Asia Minor and Africa [Eliseev A.V. Around the World: Essays and Pictures from Travels to Three Parts of the Old World. In 4 volumes. SPb., 1894-1898 (2nd ed .: SPb., 1901-1904). See also: Zabrodskaya M.P. Russian travelers in Africa. M., 1955; Moshchanskaya V.N. A.V.'s travels Eliseeva around the world. M., 1956]; publicist, author of articles on the peasant issue, observer of "Kievlyanin" Evgeny Epaphrodytovich Kartavtsdv (1850-1931), until 1889 - the first manager of the Noble Land and Peasant Land Banks [Kartavtsov E.E. Through Egypt and Palestine. SPb., 1892].
The famous researcher of Christian iconography, professor of St. Petersburg University, academician of the St. Petersburg Academy of Arts (1893) and the Academy of Sciences (1898) Nikodim Pavlovich Kondakov (1844-1925) compiled a description of illuminated Sinai manuscripts (based on the work of Father Antonin) [see: Kondakov N.P. Journey to Sinai in 1881: From Travel Impressions. Antiquities of the Sinai Monastery // Notes of the Imp. Novoros. un-that. Odessa, 1882. Part 33; he is. Monuments of Christian art on Mount Athos. SPb., 1902; he is. Archaeological travels in Syria and Palestine. SPb., 1904; he is. Facial iconographic original. T. I. Iconography of the Lord God and our Savior Jesus Christ. SPb., 1905; he is. Iconography of Our Lady: Connections of Greek and Russian Icon Painting with Italian Painting of the Early Renaissance. SPb., 1910; he is. Iconography of the Mother of God. In 2 volumes. SPb., 1914-1915; idem. The Russian Icon. Oxford, 1927; he is. Russian icon. In 4 volumes. Prague, 1928-1933; he is. Essays and notes on history medieval art and culture. Prague, 1929; he is. Readings on the history of ancient life and culture. Prague, 1931. See also: Memories and thoughts of N.P. Kondakov. Prague, 1927 (republished: M., 2002); Maslenitsyn S. Academician N.P. Kondakov // Art. M., 1981. No. 7; Kyzlasova I.L. Research methods F.I. Buslaev and N.P. Kondakova // Bulletin of Moscow State University. Series 8. History. 1978. No. 4] and made - for the first time in the history of travel to Palestine - 68 photographs of the ancients book miniatures... This Sinai album was transferred to the Imperial Public Library (see: Stasov V.V. Photographic and phototypic collections of the Imperial Public Library. St. Petersburg, 1885; Vyalova S.O. N.P. Kondakov and his "Sinai Album" // " Protected by the state ": III Russian scientific and practical conference. Issue 5. Part 2. SPb., 1994). In addition, one copy was transferred to the National Library of Paris, and another to the library of the Academy of Sciences. The album was awarded the Lomonosov Prize for 1883.
Academician Turaev published the results of his Egyptian scientific tour [Turaev BA Egyptian church impressions // Messages of Orthodoxy. Palestine. about-va. 1910. T. XXI. Issue 2].
Scientific research of ancient Georgian manuscripts in the Sinai Library was carried out by researchers-archaeographers and paleographers, - Georgian historian, professor of St. Petersburg University Alexander Antonovich Tsagareli (1844-1929) [Tsagareli A.A. Finds on Sinai // Church. messenger. 1883. No. 22; he is. Georgian monuments in the Holy Land and in the Sinai // Report of Orthodoxy. Palestine. about-va for 1883-1884; he is. Review of Georgian antiquities in the Sinai // ZhMNP. 1884. no. 234. Dept. IV; he is. Monuments of Georgian antiquity in the Holy Land and on Sinai // Orthodoxy. Palestine. Sat. 1888.Vol. IV. Issue 1 (10); he is. Catalog of Georgian manuscripts of the Sinai Monastery. SPb., 1889] and (in 1902) future academicians of the USSR Academy of Sciences Nikolai Yakovlevich Marr (1864-1934) and Ivane Alexandrovich Javakhishvili (1876-1940) (see: Marr N.Ya. in cooperation with IA Javakhov // Communication of the Orthodoxy of the Palestine Society 1903. Issue XIV). A.A. Dmitrievsky (see: Dmitrievsky A.A. Travel in the East and its scientific results: Report on a business trip abroad in 1887/88 with attachments. Kiev, 1890; he. Report on the state of the IOPS households in Jerusalem, Nazareth and Kaifa. 1907 // OR RNL. F. 253, D. 32-33) found, in particular, a manuscript of the 15th century on Sinai. (No. 986), containing a special rite of the liturgy - “the same rite that gave rise to the appearance in our service books of the late 16th century. the so-called seven-prosphorium, which was firmly established in our liturgical practice in the 17th century. due to the fact that this rank got into the printed service books of that time. In our literature, it is well known under the name “Athos” "(Dmitrievsky AA Travel in the East and its scientific results. P. 45).
At the beginning of the XX century. scientific trips to holy places were made by many Russian scientists. Among them are the travels of V.N. Beneshevich, the results of which have been partially published [see, in particular: V. N. Beneshevich. Report on the (second) trip to the Sinai Monastery of St. Catherine in the summer of 1908 // Izv. Imp. Academy of Sciences. 1908; he is. Report on the (third) trip to Sinai in 1911 // Izv. Imp. Academy of Sciences. 1911; Archaeological and paleographic monuments of Sinai / Under
ed. V.N. Beneshevich. Issue 1. JI, 1925; Issue 2.SPb, 1912; Note on the scientific works of V.N. Beneshevich / F.I. Uspensky, V.P. Buzeskul, I. Yu. Krachkovsky, N. Ya. Marr // Izv. AN. Ser. 6. 1924. T. 18. Part 2. See also his: Les manuscripts grecs du mont Sinai 'et le monde savoint de l'Europe depuis le commencement du XVII siecle jusque' au XX. Monograph. Typescript in fr. lang. Ed. in Athens, 1936 // PFA RAS. F. 192. On. 1.D. 14; Description of the Greek manuscripts of the monastery of St. Catherine in Sinai. Volume II (p. 1-1223). Among them are notes by Chr.M. Loparev // PFA RAN. F. 192. On. 1.D. 26; Monuments of Sinai. Issue I. Printed with numerous author's additions. Bound // PFA RAN. F. 192. On. 1.D. 117; Description of Jerusalem Greek manuscripts // PFA RAN. F. 192. On. 1.D. 28; Beneshevich V.N., Kondakov N.P. Sinai Mosaics. Explanatory text for tables. Typescript // PFA RAN. F. 192. On. 1. D. 15] and the greatest Russian Byzantinist Alexander Alexandrovich Vasiliev (1867-1953), who also worked in the Sinai library [see: Vasiliev A.A. Trip to Sinai in 1902. SPb, 1903; he is. On some Greek manuscripts of the lives of the saints in Sinai // Vis. temporary book. 1907. T. XIV. Issue 2-3. Dept. one].
We also note the travel notes of the Saratov pilgrim Peter Ivanovich Kusmartsev [Kusmartsev II. To the Land of the Eternal Covenant: Description of my wandering through Kiev, Odessa and Constantinople to Athos, to Jerusalem, to St. Mount Sinai, Bar Grad, Rome, Jordan, Galilee, Bethlehem and Hebron. Saratov, 1904; he is. The bright feast of the Ascension of the Lord on St. Mount of Olives: Thoughts and Feelings of a Pilgrim in the Holy Land. Jerusalem, 1911] and a peasant from the Samara province
S.A. Khovanskiy [Khovanskiy S.А. Travel to holy places. S. Posad, 1915].
The tradition of publishing notes about travels to holy places is also supported by our contemporaries - the abbess of the Gornensky monastery, Abbess Theodora (Pilipchuk) [Theodora, abbot. Pilgrimage of the Gorny nuns to the shrines of Egypt // ZhMP. 1985], nun Juliana (Demina) [Demina E. Revival of monasticism in Egypt // Vestn. RHD. 1981. No. 133; Demina E. (mother of Julian). Conversation about modern Coptic monasticism in the Skete desert (Egypt) // Ibid. 1982. No. 137; she is. Modern Egyptian Confessors // Ibid. 1983. No. 139; she is. Passion and Easter in a Coptic monastery // Ibid. 1984. No. 142], Archimandrite Augustine (Nikitin) (b. 1946) [Augustine (Nikitin), archimandrite. Russian pilgrims at the Christian shrines of Egypt. SPb, 2003; Georgi V., Augustin (Nikitin), archim. To the Holy Land under the sail of the "Hope". Petrozavodsk, 1992].
See also: Vakh A.K. On the history of the first Russian "Guide" to the Holy Land // Russian Palestine. Russia in the Holy Land: Materials International. scientific. conference / Ed. E.I. Zeleneva. SPb, 2010; Guminsky V.M. Russian pilgrims in the Holy Land in the XII-XX centuries: (Literary genre and sacred space) // Ibid; A.V. Nazarenko Russia and the Holy Land in pre-Mongol times (XI - first third of the XIII century) // Ibid; Vasilievsky V.G. Fav. works. In 4 volumes. M, 2010; Lazarevsky A.M. Excerpts from the travel notes of Elder Leonty // Chernigov leaf. 1862. No. 4-6, 8.

1. See: Bov (ap? Xrj E. O (Zült ;; toi e \\ r | viKOU Haoi kata tr | v TOUpKOKpatiav eя1 tr | (Zaaa tojv?; Evu) v naer1r | ug | ta) y. A0T] vai , 1939.

The main task of Augustine in this work is to present the state of his own inner world in order to overcome sins, as the very name of the work testifies to. Also among the main goals of the "Confession" is the manifestation of Christian orthodoxy and its defense against those heresies, the struggle against which shook the Church in his time (first of all, it comes about the remnants of Arianism, Manichaeism, etc.).
However, plunging into the depths of introspection, the author [although for him, as a Christian, the current world develops in a timeless space: “There is neither future nor past, and it is wrong to talk about the existence of three times: past, present and future. It would be more correct, perhaps, to say this: there are three tenses - the present of the past, the present of the present and the present of the future. These three times exist in our soul and I don't see them anywhere else. ... let only people understand what they say and know that there is no future, no past "(Confes. 11. XX. 26)] also gives a lot of historical details about the functioning of the Christian Churches of their time in Africa, Rome, Mediolana , about Christian and pagan life and customs, about the persons who make up the crown of Christian holiness, with whom he was familiar (Ambrose of Mediolansky, his teacher Simplician, etc.; one can also recall the story of the discovery of the relics of Sts Protasius and Gervasius and the transfer of them to the Basilica of Ambrose in Mediolana, etc.). All this adds a significant memoir background to his work.

1. Anna Komnina. Alexiada / Per. Ya.N. Lyubarsky. SPb, 1996; [Nicephorus Briennius.] Historical notes of Nicephorus Briennius (976-1087). M, 1997.

The book was written after the death of Emperor Alexei, when, having failed in an attempt to enthrone her husband Nicephorus Briennius, Anna was forced to retire to a monastery, where she spent the rest of her life. The Alexiada (believed to be a continuation of the historical works of Nicephorus Briennius, forgotten shortly after its publication in the 12th century and remained unknown until the 17th century, when they were accidentally discovered by the Jesuit Pietro Possevino) covers 1069-1118 ., it focuses on the external and internal political life of Byzantium.
Anna drew a significant part of the information “first-hand”, being in the center of court politics. The historical value of its information is given by the living spontaneity of an eyewitness of the events, who has preserved testimonies gleaned from oral stories, incl. top officials, as well as from documents, messages, etc. This, in particular, concerns the events of the First Crusade, the description of which in Anna is fundamentally different from the memoirs of Western chroniclers who took part in the campaign. "Alexiada" contains unique testimonies on church history - about heretical movements, church politics, problems of preserving the purity of Orthodoxy in Byzantium in

1. in. Describes in detail the polemics of Alexei I Comnenus with the Pavlikians in Mosinopol (1083), his actions to suppress heretical movements in Philippopolis, the uprising of the Manichean Travla, outlines the main points of the dispute with the Pavlikians in Philippopolis (1115), tells about the execution by the emperor of the Bogomil leader Basil, etc. ...

The notes of Anna Comnenus substantially supplement the well-known materials about the speech of the Chalcedon Metropolitan Lev against Alexei I Comnenus; biography of the philosopher John Ital, accused of heresy, and information about the heretics Nile and Blachernae are known only from the "Alexiada".

1. Sylvester Syropul. Memories of the Ferraro-Florentine Cathedral (1438-1439). At 12 o'clock / Per., Vt. Art., comm., decree. Deacon A. Zanemonets. SPb., 2010. Syropul "at the request of friends, as he could, told about what preceded the Council and what happened at the Council itself in Italy, having said a little about what happened after the return" of the Greek representatives to their native places (XII, 15 ).

Describing in a vivid syllable the vicissitudes around the cathedral and on it itself, Syropul, without rejecting the ecumenical character of the cathedral (X, 28), carries the idea of ​​the senselessness of its decisions for the real unification of the ecumenical church.
« This Cathedral, - the memoirist believes, - did not make any decision, and did not ask its participants who had any opinion about what was being discussed at the interviews ”, although“ it seemed that the appearance of the Ecumenical Council was preserved and conciliar affairs were being conducted accordingly .. .. everything happened separately, secretly and in secret .... the members of the Council did not know how all this was done, since everything happened secretly and in the corners. The Ecumenical Council has never done anything like this: neither during the discussions, nor in general since the beginning of the Council's work, no one - neither a Greek nor a Latin - was asked and expressed his opinion at the Council. "
Thus, Syropul believes, defending the anti-conciliar opposition, “no one can justly accuse those who did not approve of the unification as overthrowing the decision of the Ecumenical Council, since none of its participants declared conciliarly that he approves” the pro-Catholic dogmatic foundations of the Cathedral Oros (X, 28).
“The Greeks knew,” the memoirist continues, excluding those who, like himself, signed the union, “that the Oros was signed by the emperor, they also signed. The Latins also knew that it was signed by the Greeks and the Pope, and they also signed it. At the same time, the majority did not know what was written in it ”(X, 29; our italics. - V.S.).
The fact that the cathedral in its main idea - the unification of the Eastern and Western Churches on the basis of the Latin Creed with its Filioque and papal primacy - suffered a complete fiasco, evidenced by the facts of the popular reaction to events cited by Syrupul: the Kerkirians, for example, who greeted the Greek delegation on the way to Cathedral, on the way back we met the Sobornyans with the words: “It would be better if you didn't go to the Cathedral. What good have you done? Oh, if we hadn't seen you heading there! " The position of the imperial authorities, reflected by the memoirist, also testifies to the same ineffectiveness - to the question of the archpriest of Kerkyra how he should behave with the Latins in the future, the emperor replied: “Live according to the rank that you held before. ... We arranged this and accepted the unification so that each side would preserve its customs and rank ... so that we would have our customs and rank as before ”(XI, 13).
The author mystically explains the failure of the conciliar unionist decrees among the Greeks: “I believe that the Merciful and the All-Merciful will not leave His Church in the midst of storm and danger,
but it will correct and preserve it in its former well-being and strengthen it even more than the former. I also believe that those who truly and wholeheartedly fight for her, He will not allow them to be condemned and fall into temptation, or endure any evil, since they fight well for Him and support the teachings of our Savior Christ. I am assured of this from the fact that in the past God arranged many obstacles for the Council to take place, if ours would also like to listen to it. And after the Council [nevertheless] took place, God cut off and took away that which was supposed to serve to maintain the unification ”(XII, 16).

1. See: Ph. de Commynes. Memoires / Ed. B. de Mandrot. 2 vols. Paris, 1901-1903; idem. Memoires / Ed. J. Calmette. 3 vols. Paris, 1924-1925; Philippe de Commines. Memoirs / Transl., Art. and approx. Yu.P. Malinin. M., 1986.

The Commune performed ambassadorial duties in Florence with Duke Lorenzo Medici (in order to create a Franco-Florentine alliance against Pope Sixtus IV); After experiencing some troubles after the death of Louis, Comminus becomes one of the main advisers to the young king Charles VIII (1483-1498), whose Italian campaign (1494-1496) is devoted to the second half of his memoirs.
Dealing mainly with political and military issues, Comminus (especially in the 7-8th book. "Memoirs") pays very significant attention to the internal church situation in Italy during the Italian campaign of Charles VIII, in particular - the conflict between the Colonna and Orsini families, from the development whom much depended on the position of the papal court, and the activities of the fierce opponent of Pope Sixtus, who relied on the House of Colonna, the cardinal from San Pietro in Vincoli and the Bishop of Ostia Giuliano della Rovere, who later became pope, taking the name Julius II (1503-1513), - Let us recall that his pontificate became the prologue of the Protestant Reformation.

1. For example, recently found notebooks with the notes of the legendary leader of the rebels against the Ottoman rule of the Greeks, General Makriyannis, gave grounds to assert that he actually acted within the framework of the hesychast tradition. Makriyannis organically combined asceticism in the world with social activities and charity. At the same time, the general did not just describe his spiritual experiences, but knew their nature and could even give them an independent theological description (Etratsuoy MocKpvyiavvrj. Oratsata Kai Eaitsata. A0r | va, 1983). The previously unknown memoirs of Makriyannis were produced in the scientific world a real sensation and explained many hitherto incomprehensible motives of his actions.
2. Attention should be paid to the opinion that personal diaries are a relatively late phenomenon in European and early American culture and in many respects provoked by Christianity: this literary genre owes its origin to the natural desire of Christians to record the history of personal spiritual growth, progress in the movement towards God. Only in the 19th century. this task gives way to other goal-setting: fixing personal experiences and impressions or intellectual dynamics. This secular moment only strengthened over time and in the XX century. acquires a pronounced psychologism: diaries are beginning to be used for introspection and self-disclosure, as well as in order to ensure emotional health.
3. Porfiry (Assumption), bishop. The Book of My Life: Diaries and Autobiographical Notes of Bishop Porfiry (Assumption) / Ed. P.A. Cheese. T. 1-8. SPb., 1894-1902.
4. Nikolay Yaponsky, set. Brief biography; Diaries 1870-1911 SPb., 2007. The first edition of these diaries (1994), deciphered by L.N. and K.I. The Logachevs, was carried out by the publishing house of the Hokkaidsky University, ed. professors K. Nakamura, R. Yasuya, M. Naganawa and a foreign member of the RAS Y. Nakamura.
5. Schmemann L., prot. Diaries: 1973-1983. M., 2005.
6. Consider, for example, the sincere pages describing the evolution of Fr. Shmeman A.I. Solzhenitsyn: from absolute enthusiasm - to the thought that “that Russia, which he serves, which he defends from“ detractors ”and to which Solzhenitsyn turns, - that this Russia does not exist and has never existed. He invents it ... Tolstoy invented the gospel, Solzhenitsyn invented Russia. Solzhenitsyn's biography will need to be unraveled and recreated according to this principle, starting with the question: when, where, at what moment did the thirst for prophecy and teaching triumph in him over the “simple” writer, “pride” over “creativity”? When, in other words, the conviction entered into him that he was called upon to save Russia, and to save her, at the same time, with his writing? It is characteristic that in his “search for salvific truth” Tolstoy reached the most flat rationalism (his gospel) and moralism. But this is also felt by Solzhenitsyn: his “factuality”, “archival
   ness ”, the desire for some headquarters to“ develop ”the Russia scientifically defended by it, to give an objective justification for it,” and so on. (see: Ibid. pp. 488, 632, etc.).
7. In the years 1478-1481. Infessura held the post of podesta in Horta, in 1481 he became a professor of Roman law at the University of Rome, in 1487 - secretary of the Senate and held this post for a number of years, apparently until his death.

The duties of the secretaries of the Senate (of whom there were two) included keeping (together with a notary) minutes of municipal meetings, formulating a resolution, editing the most important city decisions; in addition, the secretaries of the Senate twice a week publicly in the marketplace read out government orders to the people. As secretary of the Senate, Infessura had extensive contacts in Rome, received official and unofficial information and was aware of all affairs. He, in particular, was interested in the papal curia, life in the Lateran, and the general religious and political line of the papacy.
Perhaps even in his early youth, Infessura somehow participated in the conspiracy of Stefano Porcaro against Pope Nicholas V, with the aim of establishing a republican system in Rome. He also sympathized with the pagan-humanist wing of the Roman Academy, led by Pomponius Leto.
Infessura was a prominent official of the secular system of government in Rome, he was a republican and therefore considered it necessary to remove the influence of the papacy from the municipal apparatus and the entire Roman system; in this regard, he considered himself a Ghibelline, an adherent of a feudal group that was at enmity with the popes and led by the richest Colonna family.
As a supporter of the republican form of government, Infessura saw the evil that prevented Rome from living in the constant interference of the popes in the life of Rome. healthy life... It is not surprising that his Diary (Diarium urbis Romae) is hostile to the curia, and at the same time to the Orsini family, traditionally associated with the pro-papal Guelph party; Orsini for Infessura is the personification of all the troubles of Rome, which began from the moment the domination of the papal bureaucracy was established in it.

1. The Roman constitution was a mixture of republican and monarchical principles that combined secular and spiritual principles. Its main feature was the parallelism of functions and organs of power: each municipal organ was accompanied by a parallel papal one.

Rome, like the rest of the state, had a monarchical, even absolutist form of government, but at the same time supreme authority as if it belonged to the assembly of the people (lt; consilium publicum), which consisted of all male citizens of Rome who had reached the age of twenty. The National Assembly elected an electoral college (imbossulators), which, through elections, determined officials for all municipal offices; these officials in the aggregate constituted a small council (consilium secretum), which included 3 conservatives, 13 prefects and 26 district bailiffs, judges of the Capitol, sindikes, rangers of roads and city improvement.
The city prefect, who was in charge of the military forces of Rome (a representative of the papal authority), was matched by a senator elected by the college of imbossulators and approved by the pope.
Administrative and legal power was in the hands of the governor (in the 15th century this position was held by the vice-chamberlain), who represented the papal power; in parallel, three conservatives functioned with 13 prefects under them, representing 13 districts of the city of Rome. The governor and the conservatives had almost the same functions, but different sources of power: the conservatives were secular power, the governor represented the interests of the pope.
At the head of the police was Bargello, the papal protege, to whom the Syndics and other officials of the secular government corresponded.
The chairman of the small council was a senator who competed in terms of the scope of his power with either the prefect, the governor, or the Bargello.
This structure reflected the ancient municipal spirit of Rome in its struggle for communal independence. Secular officials saw the papal structures as natural rivals, so it would be naive to expect from them a benevolent attitude towards the papal municipal administration.

1. The entries begin with the pontificate of Boniface VIII, a supporter of the Guelph party and an enemy of the Republican house of Colonna. All the misfortunes of this pope (first of all, the French captivity) for Infessura are a sign of heavenly punishment for the "criminal path" along which the pope led his state. This thought is the leitmotif of the Diary; even his final lines are a warning to Alexander VI, who hesitated in his policy between Orsini and the Colonna: Alexander follows
   remember that Orsini bears the terrible responsibility for the cardinals' move to Avignon in 1305, which marked the beginning of the "Babylonian captivity"; just as Chiarra Colonna once fled from the pursuit of Boniface VIII to France in order to return as an avenger for trampled rights and divine justice, so now, in 1494, the cardinal is looking for salvation in France from San Pietro in Vincoli Giuliano della Rovere (future Pope Julius II) , who will be the avenger for the injustices of Alexander's regime, and before it is too late, Alexander must feel the threat of the sword that hangs over his head.

It should be noted that the actual historical value of the information given by Infessura is to some extent for the pontificates of Martin V and Eugene IV, but they acquire significant interest for the time of Popes Paul II (1484-1492), Sixtus IV (1471-1484), Innocent VIII (1484- 1492) and for the first half of the pontificate of Alexander VI.
Infessura writes sometimes in Latin, sometimes in Italian. His notes do not have a formal beginning (it was added by someone else's hand) and break off mid-sentence - as it seems to some researchers, due to political disappointment and the loss of meaning in further work.
The Diary of Infessura was first published by the German historian Johann Georg von Eckhart (1664-1730) in the 2nd volume of Corpus historicum medii aevi (Leipzig, 1723); new publication(with the omission of the most scandalous fragments) carried out by Fr. Luigi Antonio Muratori (1672-1750) in the 3rd volume (part 2) of his monumental edition Rerum italicarum Scriptores ab anno cerce christiance 500 ad annum 1500 (25 vols. In 28, folio. Mediolani, 1723-1751; critical reprint - Citta di Castello, later Bologna, from 1900). The best edition of Infessura's "Diary" is considered a critical edition by Oreste Tommasini, prepared on behalf of the Instituto Storico Italiano. See: Diario della citta di Roma di Stefano Infessura scribasenato / Nuova ed. a cura di Oreste Tommasini. Roma, 1890 (Fonti per la storia d'ltalia, V). See also: Tommasini O. II diario de Stefano Infessura // Archivia della Societa romana di storia patria. Vol. XI. Roma, 1888; idem. Nuovi documenti illustrativi del Diario di Stefano Infessura // Ibid. Vol. XII. Roma, 1889.

1. Johannis Burckardi Liber Notarum ab anno MCCCCLXXXIII usque ad annum MDVI / Ed. E. Celani. Citta di Castello, 1906 (first critical edition based on various prints from previous years, which were verified against the original manuscript).
2. Johann Burchard, also called Burchard and Burckard, who came from the French Niederhaslach (now Lower Rhine) in Alsace, was secretary to the Bishop of Strasbourg for some time, in 1476 he was ordained a priest and after 5 years he was sent to Rome, where he was appointed Protonotary of the Apostolic See. Within 2 years he became the Master of Ceremonies for Pope Sixtus IV. He held this position under Popes Innocent VIII (1484-1492), Alexander VI (1492-1503), Pius III (1503) and in the early years of Julius II - until his death. In Rome, Burchard joins the brotherhood of St. Maria del Anima, quickly advances in it and becomes a provost. Gradually, he received a whole bunch of ecclesiastical beneficiaries, including the post of provost in Moutiers-Granval (1474) and cathedral dean in Basel (1501). Pius III, he was appointed, was, the bishop of Orte (at this time Burchard was a cleric of the Papal chapel, an abbreviation for papal letters and a dean of Basel), however, the early death of the elderly pope led to the fact that Burchard's episcopal consecration took place only after the approval of this decision by the new Pope Julius II ...

As master of ceremonies, Burchard was responsible for the publication of the revised text of the Liber Pontificalis in 1485 and for the publication of the new edition of the Caeremoniale Episcoporum in 1488. However, perhaps Burchard's most important publishing work was the Ordo servandus per sacerdotem in celebratione Missae (1495). This book went through a number of reprints until its content was recognized as the normae generales of the Roman missal.

1. Among these events were: the visit to Rome of Federigo of Aragon (December 1493 - January 1494), the coronation of Alfonso II of Naples (May 1494), the reception in Rome of the French king Charles VIII (November 1494 - February 1495), the papal embassy to Milan to the Emperor Maximilian (July-November 1496), the proclamation of the Jubilee year (Christmas 1499). Burchard was also present at the laying of the cornerstone of the new building of St. Peter's Cathedral on April 18, 1506.
2. The Diary begins with an account of the events that followed the death of Sixtus IV. In the behavior of the next pope, Innocent VIII, Burchard finds a "dark spot" that even his indifferent pen cannot indifferently pass by: usually papal children are called nephews, but Pope Innocent spoke openly about his daughter and granddaughter, and Burchard regrets that daddy races
   sowed a useful illusion, especially since it was part of the program of the ceremonial worked out once and for all.

In the center of the "Diary" is the pontificate of Alexander VI, and the exposition covers not only court events, but also the political and diplomatic activities of this pope, his private life and the family affairs of his children. The paternal love of Alexander VI was such that he gave away lands that had belonged to the church for eight centuries. The Peepine Gift was broken. Nothing would have remained of him if the closest successor of Alexander VI, Pope Julius II, had not taken up the restoration of the Papal state, having successfully solved this difficult task.
However, the activities of Julius II were only to a small extent reflected in Burchard's "Diary": Burchard died on May 16, 1503 and could speak only of the first three years of Julius II's pontificate. He had a deep sense of gratitude for him, apparently, mainly for the fact that the pope gave him two bishops at once - in Horta and Civita Castellana, as well as a number of other profitable places. Burchard's dreams of the cardinal's hat were not destined to come true. Burchard was buried in the Roman Church of Santa Maria del Popolo at the Flaminia Gate.
There is no actual manuscript of Burchard's "Diary", there are only isolated fragments: the Vatican archive contains a small part of the "Diary", written by Burchard's hand, from August 12, 1503 to April 1506, as well as manuscript No. 5632, written by Burchard himself, covering the time from 2 December 1492 until the end of 1496 (found in 1900 by Enrico Celani). In a number of Italian libraries and in Paris there are incomplete copies of the "Diary", since in the XVI-XVII centuries. it was partially copied by many.
Burchard's Diary was first completely rewritten in 1562 by order of the Florentine theologian professor Ondfrio Panvinio (1529-1568), librarian of the Pontifical Library. Panvinio checked a copy of the Diary against the original, which had not yet been lost. At the present time this copy of the "Diary" is in the Munich Archives and is described in the Catalog of Manuscripts of the Munich Library (vol. III, 25-26). It is considered the best copy of the "Diary" (usually called "Burkhard's manuscript").
The Diary was printed in fragments at the beginning of the 17th century. (in particular, excerpts concerning the activities of Savonarola, the Italian campaign of the French king Charles VIII, as well as the vicissitudes associated with Turkish prince Jem, published by the official historiographers of France Theodore and Denis Godefroy).
In 1696, Leibniz published an excerpt from the Diary from an incomplete manuscript he found in the Wolfenbüttel library. This fragment is mainly associated with the anecdotal side of the life of Alexander VI. Leibniz also intended to publish the Diary as it appears in the manuscript found in Berlin by La Crozom. However, this intention was not fulfilled, and it was not until 1743 that Eckhart published in the 2nd volume of the Corpus Historicum a completely Wolfenbüttel manuscript (which turned out to be incomplete and inaccurate), which was used by Leibniz. Thus, both German editions were unsatisfactory.
In 1883-1885. French medievalist Louis Tuan published Burchard's Diary based on Vatican manuscript no. 5628 (containing, as it turned out, omissions and inaccuracies), which, as Chelani later established, was a copy of manuscript no. 5632 unknown to Tuane. The publication is provided with notes and a biography of Burchard. See: J. Burchardi Diarium sive rerum urbanarum commentarii (1483-1506) / Ed., Intr., Notes, appendices, tables et index par L. Thuasne. 3 vols. Paris, 1883-1885 (pyc. Transl. Of selected fragments see in collection: Stefano Infessura, Johann Burchard. Diaries: Documents on the history of the papacy of the XV-XVI centuries. / Ed. SG Lozinsky. M., 1939) ...
In 1907-1913. Enrico Celani published the Diary from Vatican Manuscript No. 5632. This edition also contains gaps (apparently, from the very beginning, the original manuscript was missing a number of pages). See: Johannis Burckardi Liber notarum / Ed. E. Celani. 2 vols. Citta di Castello, 1907-1913 (Rerum italicarum scriptores, XXXII).

1. For example, about the violent death of King Ferrante of Naples, he sparingly notes: “A few days ago ... news came to the city that on Saturday, January 25, on the feast of the conversion of St. Paul, His Serene Highness Ferdinand of Naples and King of Sicily, having finished the last day of his life, died without light, cross and God "(see in: Stefano Infessura, Johann Burchard. Diaries: Documents on the history of the papacy of the XV-XVI centuries. M., 1939, p. 164); the poisoning of Prince Jem comments: "died of food or drink that was not suitable for his stomach"; about Simonya, who reigned in the papal curia, busily remarks: “On Sunday, October 27, in the monastery of the Minorites
   Brother Samson, the chief commander of the Minorite Order, died, who was said to have left behind silver utensils, that is, silver vases, at a cost of 1,000 ducats. In one place with him, they found

1. LLC, in another - 8 LLC and in the third - 1,080 ducats. IN Lately they told the Pope that the deceased agreed to donate 30,000 or 35,000, even 50,000 ducats for his cardinality ”(Ibid. p. 203); etc.

1. These letters are addressed mainly to French correspondents and to the Pope. They address many of the important spiritual, secular and educational issues (including canonical illiteracy) faced by medieval clerics. See: The Letters and Poems of Fulbert of Chartres / Ed. Frederick Behrends. Oxford, 1976.
2. The Letters of Saint Bernard of Clairvaux / Trans. Bruno Scott James; intr. Beverly Kienzle; foreword Christopher Holdsworth. Kalamazoo (MI), 1998.
3. Pertz G.H. Die Briefe des Canonicus Guido von Bazoches, Cantors zu Chalons im zwolften Jahrhun- dert. Berlin, 1890; Wattenbach W. Aus den Briefen des Guidos von Bazoches // Neues Archiv. 1890. Bd. sixteen; Liber epistularum Guidonis de Basochis / Ed. Herbert Adolfsson. Stockholm, 1969.
4. Grigor Magistros spent his childhood and adolescence under the supervision of his uncle Vakhram Pakhlavuni in Ani, where the palace of the Pakhlavuni princes was located. Here he received an education, studied the Holy Scriptures and the works of the Church Fathers.

In the last period of the history of the Ani kingdom, Vahram Pahlavuni was a sparapet and in 1047 he died on the battlefield. Grigor Magistros mourned his death in one of his letters. By this time, the foreign policy situation had worsened. Turkish tribes appeared at the borders of Armenia. In 1021, from the direction of Atrpatakan, they penetrated into central Armenia, reached the city of Dvin and, destroying everything around, approached the fortress Bjni - the patrimony of Grigor Pakhlavuni. In a battle with them, the father of Grigor Magistros, Vasak, died, and the vast estates stretching from the Nig region to the lake. Sevan, went to Grigor. Following the example of his father, Grigor paid special attention to the construction of monasteries in Bjni, Kecharis (Tsakhkadzor), etc.
Like other representatives of the Pakhlavuni clan, Grigor defended the Ani kingdom and the hereditary rights of Tsar Gagik II to the throne. However, quarrels soon began between Grigor Magistros and Gagik, Grigor was persecuted by the king, enduring, as he himself writes, imprisonment, fetters, privations and even the threat of death (XLI). Later, the king sought reconciliation, but it, apparently, did not take place, and Grigor retired to Taron.
Tsar Hovhannes-Smbat bequeathed Ani with all his estates to the Byzantine emperor. When in 1045 Gagik II left for Constantinople to challenge this will, Grigor went there with him, hoping by his presence to help Gagik. “Seeing that Gagik was not allowed to go to his own country, he appeared before the emperor and handed him the keys to Bjni, giving him his entire hereditary fiefdom. For this Grigor received the rank of master [one of the Byzantine military titles. - KA.], Took the villages and cities designated as the seat of residence within Mesopotamia, and the eternal right to pass them on from generation to generation was confirmed by a golden letter "(Aristakes Lastivertzi. History. Pp. 85-86). Grigor Magistros himself in one of his letters (III) to Catholicos Petros called this act of his "an absurd plan ... because of which ... he suffered more troubles than Priam, who did not have a chance to see happiness."
In 1048, together with others, he was sent to the east to defend the borders of the country from the Turks and was appointed ruler of Mesopotamia, Vaspurakan, Berkri, Archesh, Manazkert and Taron with the title of Dux ("Kiton and Duka") or Bdeilkh. Judging by the letters, Grigor Magistros managed to improve the areas entrusted to him, but at the same time he always tried to leave the administrative field and study literature. During his stay, the Magistros often visited the monastery of St. Karapet (John the Baptist) in Tarona, where a palace and a school were erected for him.
An interesting one of the letters of the Magistros "To his disciples Barseg and Yeghishe concerning the books of Aristotle" (XLV). Learning that the Catholicos Petros, who at that time had the named disciples, gave them Aristotle to read, the Magistros wrote: “If the writings of Aristotle relate to what he said about celestial bodies and the sphericity of the earth, or about the laws ... then they came here ... If this Introduction of Porfiry, written at the request of Chrysaor, about five categories, which there are ... we do not wish to ask them to be sent to us from afar, for these provisions are I had a chance to study at a young age. " In continuation, he wrote that he was improving his knowledge with the help of Persian and Arabic

science and that while writing the letter, he is trying to “get, without wasting time, information about four Greek arts».
Grigor Magistros himself compiled textbooks. He wrote the interpretation of the Grammar, according to which teachers taught their students in the following centuries.
In his declining years, Magistros continued his translation work: “We never stop working on translations. I began to translate many books that I did not find (in translations. -K.A.) into our language, two books of Plato, dialogues "Timaeus" and "Phaedo" ... and (works. - K.A.) many others sages ... and the geometry of Euclid. And, if the Lord wishes to prolong our life still, I will not hesitate to translate other Greek and Syrian scholars ”(XXI).
The letters of Grigor Magistros have titles, which may have been given either by Magistros himself, or by people close to him, since those who titled the letters knew very well why they were written and to whom they were addressed.
The main characteristics of the writing style of Grigor Magistros are laconicism, the absence of pretentiousness and embellishment, the widespread use of synonyms.
In his letters, Magistros usually tries to inspire himself and his friends, praises and censures, ridicules and sneers, sometimes he composes a "peasantly uncouth, full of fiction, humorous" speech, just to have fun, without any other intent. He, without embarrassment, criticizes, insulting even his high-ranking friends, for example, the famous Bishop Ephraim at that time, who, together with the Magistros, took part in the defeat of the Tondraki sect.
Grigor Magistros for the first time in Armenian literature, imitating the Arab kafs, began to widely use rhyme. His large poetic work of 1016 lines [see: Poems of Grigor Magistros Pakhlavuny. Venice, 1868 (grabar)], usually called "The Thousand Lines", was written on a theological-literary occasion (as described in the preface entitled "The Circumstances of Writing a Poem").
In 1045, in Constantinople, for many days, Grigor Magistros conducted conversations on various issues with a skilled Arab poet. The latter extolled the Qur'an, saying that it was written in verses "in one size". The magister objected to him, answering: “The poems of the Arabs are ordinary exercises in which each line ends with the same syllable. You call them kafas. However, if you consider this a prophetic deed, something your Mahmet wrote for 40 years, then I will write to you in four days, starting with Adam and until the Second Coming of the One Who created him, and I will write in poetry even more wonderful, in rhyme -in, that is, in a way that you praise. " The Arab made a bet: "If you can do this, then I will become a Christian." The magistros fulfilled his promise, writing in four days "The Thousand Lines", which he entitled "To Manuche". This is a short retelling of Holy Scripture. In the last part of it, Grigor also talks about history Armenian Church, starting with Grigor Lusavorich and ending with the creation of Armenian writing and the works of translators.
The Thousand Lines is not the fruit of poetic inspiration; it is cold, rational art. Unfortunately, there are few beautiful passages in it, and the best among them is the description Last judgment... Grigor Magistros was not distinguished by his poetic gift, he was only skilled in technique, therefore his "Thousand Lines" and several other poetic works that have come down to us are valuable exclusively from the point of view of studying the history of Armenian versification.
The language of Grigor Magistros - both in letters and in several extant poems - was rightly considered incomprehensible and complex. It contains many Greekisms, on the one hand, and archaic Armenian words, on the other. In his works, there are also dialect words that are absent from other authors, the meaning of which is now difficult to establish. Its syntax is also unusual: in the works of Magistros there are, for example, inverted sentences and atypical use of prepositions and cases.

1. In Armenian literature, there are other examples when letters were collected in collections - Girk tkhtots ("Book of Messages"), however, they are official letters on various occasions, while the messages of Grigor Magistros are private.
2. The Acton Institute for the Study of Religion and Liberty, founded in 1990 in Grand Rapids (Michigan, USA), with a European branch in Rome (since 2006), is named after him. The objectives of the Institute are to study the natural theory of law, Christian social thought and the theory of a free market economy. The Institute publishes the Journal of Markets &; Morality (semi-annually), which publishes materials on the study of the relationship between economics and morality from the standpoint of social sciences and theology; Religion amp; Liberty (quarterly), by
   sacred to the current analysis of religious, economic and cultural processes; and Acton Notes (monthly), whose publications are related to the current events of the institute.
3. On this score, Lord Acton, in a letter to Creighton in 1887, formulated the following judgment (“dictum of Lord Acton”): “I cannot accept your canon that we should judge the Pope and the King by different standards than other people, based on the favorable presumption that they are not doing anything wrong. If there is any presumption, it is exactly the opposite: it is directed against the holders of power and grows with the growth of this power. The lack of legal responsibility must be made up for by historical responsibility. Power tends to corrupt, and absolute power corrupts absolutely. Great people are almost always bad people, even when they use only their influence, not power: and moreover, if you add to this a tendency - or even the confidence in the decomposition of the fullness of power. There is no heresy worse than that which claims that office sanctifies its bearer ”(Dalberg-Acton J.E.E. Essays on Freedom and Power. Boston, 1949. P. 364).
4. Cm .: Selections from the Correspondence of the First Lord Acton / Ed. with an Introd. by John Neville Figgis, Renald Vere Laurence. Vol. I: Correspondence with Cardinal Newman, Lady Blennerhassett, W.E. Gladstone and Others. London, 1917.
5. The Letters and Diaries of John Henry Cardinal Newman / Ed. Francis J. McGrath, FMC. Vol. 32. Supplement. Oxford, 2008.

The materials cover not only the time from his conversion to Catholicism in 1845 to his death in 1890, but also his activities in Anglican Church and provide wide material not only for the researcher of Newman's spiritual and creative evolution, but also regarding a number of historical events in which he was a contemporary and participant, including the development of church history as a science, which in Newman's time, as noted by the newspaper The The Times, from "a private branch of theology and archeology" has become a subject "of growing public interest" (The Times. 1841. No. 17, 566. 1 Jan. P. 3).

1. See: Father Tikhon, the last great Russian elder on Athos / Comp. and lane. with New Greek. Hieromonk John (Kogan). [FROM. Posad,] 1997.

Disciples and followers of elders, missionaries and preachers cherish the legacy of their mentors and teachers, and not only for a short period of time, but also for several centuries.
For example, one of the leaders of the traditional educational movement in Greece, Cosmas of Aetolia, during his travels founded more than a thousand educational institutions of various levels, many of which have survived to our time, and each has a tradition directly related to the name of Cosmas. There are many testimonies of the preaching of Cosmas in the Balkans. On the way, he left wooden crosses. These crosses were often updated, many of them have survived to our time. Where they were lost for one reason or another, there are places of worship; in addition, many mountain villages, in which the crosses were installed, received the name Stavros, which translated from modern Greek means "cross". Material sources made it possible to establish the geography of Cosmas's travels, confirmed the number of schools he founded and the strength of the people's love for this preacher.
Immediately after the death of Cosmas of Aetolia, many churches were built in his honor, icons were painted. The famous Ali Pasha (47 ^ 0-1822,), who ruled the Yana Pashalyk with an iron hand at the turn of the 18th-19th centuries. so that the fame of his cruelty (in particular, thanks to his European guest, the English romantic poet J.G. Byron) reached Western Europe, venerated Koema as a great prophet and after his martyrdom ordered to build a large monastery and a Greek school in his honor (by the way, the same Byron speaks of the Greek cultural upsurge in Ioannina under Ali Pasha). The memory of Cosmas on Athos did not disappear either. In addition to the special veneration of the saint, material evidence of his stay on the Holy Mountain is preserved: in the monastery where he ascended, - the epitrachil, which, according to legend, belonged to Cosmas, and the lectern, preserved from the time of his stay in the monastery.
Material sources have come down to us from almost all participants in the traditional educational movement of the 18th-19th centuries. Thus, the staff of Macarius of Corinth is kept in the Athonite skete of John the Baptist of the Iberian monastery; in the museum of the monastery of St. John the Evangelist on Patmos, two felonies and a censer are kept, donated by the monastery by St. Macarius. In the homeland of Nikodim the Holy Mountain, the island of Naxos, in addition to the rich oral tradition associated with his name,

his parents' house. Nicodemus the Avyatogorets is greatly revered on Athos: in many monasteries he visited, manuscripts and notes made by his hand are kept, and in his native monastery (Dionysiates) you can see the chair on which, according to legend, Svyatorets worked. (Although such "material" memory is not very typical for Protestantism, we note in passing that in Geneva, in the chapel at the cathedral, J. Calvin's chair was preserved.)
Thousands of such material sources have been preserved from the elders who are closer to us in time. However, they do not always have the same meaning as in the case of Cosmas of Aetolia. The importance and necessity of using material sources is assessed in the context of a specific study.
Material sources allow us to judge the scale of the activities of some carriers of the Orthodox tradition. Their use makes it possible to check the data of written documents, to characterize the scale and results of their activities. There is often a deep research potential in the use of non-narrative sources. On the one hand, they allow you to check and significantly supplement the data of written sources, on the other hand, they are able to serve the formulation and solution of individual significant research problems.

1. AXeyiaSrjq M. No. a) ter1kg | EXXr] viKr | Aaoypaqna. ? uvcryaryr | MeXetcuv. AOtyva, 1978; MerakHtsq M. EXXr | viKr | Aaoypaqna. A0r | va, 2004; Vlasiy, a monk. The Radiance of Holiness, or the Stories and Sayings of the Svyatogorsk Elders, as well as a lot of information about the history and customs of the Holy Mountain. Larnaca, 1997 - M., 1999; and etc.

The richest oral tradition is associated, for example, with the name of Cosmas of Aetolia. He was a preacher who had the opportunity to come into direct contact with the audience, therefore many legends and legends are associated with him. Such sources reflect, first of all, his influence on the masses. Stories about educational activities Cosmas, his miracles and prophecies were passed down from generation to generation. Many of these legends have not yet been recorded, systematized and introduced into scientific circulation, since in order to write down all the legends, folk traditions and evidence of its activities, requires the consolidated efforts of many historians and folklorists. Until now, there are ethnographers in Greece whose scientific interests include the search and publication of oral sources associated with the name of Cosmas.

1. AovKocroq A. EGvikt] PerlaiXHoog |. Iatopia toi EXXrjviKou "E0voult ;;. T6 | iolt ;; I. AOrjva, 1975.
2. See: Portelli A. The order has been carried out: history, memory and meaning of a Nazi massacre in Rome. London, 2004; idem. The battle of Valle Giulia: oral history and the art of dialogue. Univ. of Wisconsin press, 1997; Stille A. Prospecting for truth amid the distortions of oral history // The New York Times (http://hartford-hwp.com/archives/10/063/html; 10.03.2002).
3. See also: Clark A. Diaries. London, 1993; Crane S.A. Writing the individual back into collective memory // The American Historical Review. 1997. Vol. 102. No. 5; Halbwachs M. On collective memory / Ed. L.A. Coser. Chicago, 1992; Hutton PH. Recent scholarship on history and memory I I The History Teacher. 2000. Vol. 33. No. 4.