Leonty of Rostov's life. Leonty (Stasevich), Orthodox saint

Saint Leonty, Bishop of Rostov, one of the outstanding archpastors of the 11th century of the Russian land. According to Saint Simon, Bishop of Vladimir, who can be considered quite reliable, Saint Leonty was a tonsure of the Pechersk Monastery and was Russian by origin, not Greek, although he was born in Constantinople. By the providence of God, the future enlightener and apostle of the Rostov land passed obedience under the spiritual guidance of the founders of Russian monasticism, the Venerables Anthony (+ 1073; commemorated September 28/October 11 and July 10/23) and Theodosius (+ 1074; May 3/16, 14/27 and August 28/September 10) Pechersky. He was the first bishop to emerge from the monastery in the Kyiv caves, which educated numerous saints of the Russian land. “From that Pechersk Monastery of the Most Pure Mother of God,” writes Saint Simon, “many bishops were installed and, like a bright light, illuminated the entire Russian land with holy baptism; the first Leonty, Bishop of Rostov, holy martyr, whom God glorified with incorruption and became the first throne, whose unfaithfulness, tormented him a lot, killed him.”

Hieromartyr Leonty began his Equal-to-the-Apostles feat after he was elevated to the rank of bishop in the forties of the 11th century and appointed to the Rostov See.

In the Rostov land, inhabited at that time by Chud tribes, the saint met fierce resistance from the pagans, who expelled his two predecessors - bishops Theodore and Hilarion. The inveterate pagans did not even want to listen to him, but Saint Leontius, like a good shepherd, decided to lay down his soul for the salvation of the flock entrusted to him by God. Despite the constant danger, Saint Leonty zealously converted the local population to Christ, firmly following the apostolic commandments. Once he was beaten by pagans and expelled from the city, but did not leave the spiritual flock entrusted to him and settled not far from Rostov, near the Brutovshchina stream, where he built a small temple in honor of the Archangel Michael. The saint endured everything and zealously continued to preach the faith, confirming its truth with miracles. Children of local residents began to come to the saint, attracted by his spiritual kindness. The saint of God taught the children the principles of the Christian faith and then baptized them. Soon the adult population was drawn to the gracious archpastor and also received holy baptism.

• Prev
• Next

Help the Temple

Dear Brothers and Sisters!
In our church, the reconstruction of the boundary, consecrated in honor of St., began. Leonty (Rostovsky).
There is a huge amount of work ahead - dismantling the old plaster to the brickwork, installing a window sealed in Soviet times, treating the brickwork with solutions against the formation of mold and fungi, laying new power lines and low-current lines for installing alarm systems and video surveillance, installing additional lamps, window sills, applying plaster with special additives against the formation of microcracks. At the same time, the entire geometry of the walls and corners will be verified, and the ventilation of the Leontief Limit, including the altar part, will be equipped.
After completion of these works, the next stage of reconstruction will begin - painting the walls.
We continue to raise funds for the reconstruction of the Leontief Limit of our temple.
Let's restore the temple together!

Only we can make our temple even more beautiful and comfortable!

Let's restore together the main temple of the urban settlement of Kubinka!

The temple will accept donations of cabinet and upholstered furniture and a diesel generator of 10 kW or more.

Information about temple and patronal holidays

(8) November 21 The Council of the Archangel Michael and other ethereal Heavenly Powers is a temple holiday;

(25) December 8 memory of the hieromartyr presbyter Grigory Voinov - temple holiday;

(6) September 19 Remembrance of the miracle of the Archangel Michael, which took place in Khoneh - the patronal Feast;

(13) 26 October Iveron Icon of the Mother of God - patronal Feast;

A native of Kyiv or a nearby city. He was baptized in infancy (" sanctified from swaddling clothes, from young nails"), and from youth began to comprehend " book learning". As it is said about him, " He understands the Russian and Greek languages ​​well, but he is a cunning speaker of Russian and Greek books and a storyteller from his youth". From a young age, the future saint felt an attraction to monastic life. One must think that he accepted monasticism in Constantinople, and from there he arrived in Kiev, where he probably became the first abbot of the Zverinetsky Cave Monastery. From this monastery he was called to the Rostov See and ordained a bishop "as the first altar" from the monks of Pechersk, no later than a year.

Relics and veneration

The remains of Saint Leonty were buried in the Cathedral Church of the Assumption in Rostov. During a fire in the year this temple burned down, and by order of the blessed Prince Andrei Bogolyubsky in the year a stone cathedral was founded on the site of the previous one. On May 23 of the year, while digging ditches, a coffin with the incorruptible relics of St. Leontius was discovered, as well as the coffin of St. Isaiah. The found relics of Saint Leontius were transferred to a stone coffin and placed in the church in the name of the holy Apostle and Evangelist John the Theologian in the bishop's courtyard. When the construction of the stone church in honor of the Dormition of the Most Holy Theotokos was completed, the coffin of St. Leontius was transferred to this church and placed in a niche in the southern wall. But the vaults of the cathedral church, erected by unskilled architects, soon collapsed and the relics of St. Leontius were transferred again to the Church of St. John the Evangelist, which from that time became a cathedral. They stayed there for up to a year. That same year, on February 25, they were again transferred to the newly built church in the name of the Dormition of the Mother of God and placed in the chapel dedicated to the name of the saint.

Numerous blessed miracles were performed at the tomb of the enlightener of the Rostov land. Testimonies about the holiness of the life of Bishop Leonty, miraculous healings and signs through his prayers were collected by Bishop John of Rostov (+ 1214), who also wrote the canon to Saint Leonty. Under Bishop John, the first celebration of the memory of Saint Leonty was held in Rostov on May 23, the day of the discovery of his relics. Thus, Bishop Leonty became the first Russian saint to whom veneration was established in Rus'.

Until a year, the relics of the saint were openly in the Assumption Cathedral, but after the Poles stole a golden shrine and a precious icon of the saint during the Time of Troubles, the relics were placed under cover in the same church, near the southern wall of the chapel in the name of St. Leontius, where they remain to this day . A shrine with an icon was placed in the former place of the relics. In the year, through the diligence of Rostov citizens, a silver shrine was built for the saint, which was then decorated with an elegant bronze gilded canopy. During the restoration of the Rostov Assumption Cathedral in the year " The Lord was pleased to partially open the place of the underground rest of the Rostov wonderworker: under the floor (in the dungeon) of the current chapel in the name of St. Leonty, an ancient chapel was opened in honor of this saint, in which on the south side there is a niche decorated with ancient frescoes with images of Saint Leonty, the repose and discovery of his relics; next to the wall image of St. Leonty, almost level with the brick floor of the chapel, directly under the existing silver shrine of St. Leonty, a tomb walled up from white stone was opened, in which, it is believed, the honest relics of St. Leontia".

Also in the Rostov Assumption Cathedral there was a small icon of the Savior on Ubrus, an ancient Byzantine script. Popular tradition considers it to be the cell icon of St. Leontius. The ancient handwritten lives of the saint describe many miracles.

Prayers

Troparion, tone 4:

Participant of the Apostle/ and a faithful prayer book to God,/ ascended to Heaven by virtue,/ and you laid love on the One who loves you,/ and you converted unfaithful people to faith./ In the dark No, with the angels rejoicing, / you stand before the throne of glory of all the King Christ God: / pray to Saint Leontius, // may he save our souls.

Kontakion, tone 4:

Living for the sake of purity, / Lord the All-Seer, plant His light in your soul, / to enlighten many people / with your teachings, / / ​​Rev. Leontius.

Essays

The teachings of Saint Leontius that have come down to us in two manuscripts speak about the importance of the priesthood, repentance, penance, baptism, the resurrection of the dead and monotheism.

• "Teaching to the priests about everything and punishment from Bishop Leonty of Rostov to the priests about everything, as a child should be taught spiritually and according to the rule of the holy fathers," Monuments of Old Russian canon law[Ed. A. S. Pavlova] St. Petersburg, 1908, part 1 (Monuments of the XI-XV centuries).
• Ed. also: "Moscow Eparch. Gazette," 1878, No. 24, 25; "Yaroslavl Eparch. Gazette" 1878, No. 12; “Russian Historical Library, published by the Archaeographic Commission: in 39 volumes,” St. Petersburg-Leningrad, 1872-1927; 1908, vol. 6, stb. 111-116.

Literature

• Klyuchevsky, V. O., Old Russian Lives of Saints as a Historical Source, M., 1871, 3-22.
• Macarius (Bulgakov), Metropolitan, History of the Russian Church: in 12 volumes., St. Petersburg, 1864-1886, vol. 2, 23-24, 315-317.
• Titov, A. A., Life of Saint Leontius, Bishop of Rostov, M., 1893.
• Shemyakin, V. I., Moscow, its shrines and monuments, M., 1896, 141.
• Sreznevsky, I. I., Ancient monuments of Russian writing and language (X-XIV centuries): General time-by-time review and additions with paleographic instructions, extracts and indexes, 2nd ed., St. Petersburg, 1882, 120, 142.
• Nikolsky, N.K., Materials for a time-based list of Russian writers and their works (X-XI centuries), St. Petersburg, 1906, 210-211.
• Historical dictionary about saints glorified in the Russian Church, and about some ascetics of piety, locally revered[Comp. D. A. Eristov, M. L. Yakovlev_], 1st ed., St. Petersburg, 1836, 167-168.
• Barsukov, N. P., Sources of Russian hagiography, St. Petersburg, 1882, 323-329.
• Golubinsky, E. E., History of the Russian Church: in 2 volumes., M., 1900-1911, vol. 1, first half, 201, 202, 757-758; second half, 433.
• Kamanin, I. M., Zverinetsky caves in Kyiv, their antiquity and holiness, Kyiv, 1914, 40-42, 133, 137, 139.
• Arkhangelsky, N.V., Newly discovered Zverinetsky caves in Kyiv, Kyiv, 1915, 15.
• Dimitri (Sambikin), archbishop, Months of the saints, the entire Russian Church or locally revered: in 14 issue., Kamenets-Podolsk, Tver, 1892-1902, issue. 9, part 2, May, 123-129.
• Edlinsky, M. E., priest, Ascetics and sufferers for the Orthodox faith and the Holy Russian land from the beginning of Christianity in Rus' to later times, 1st ed., St. Petersburg, 1895, 143-145; 4th ed., St. Petersburg, 1901-1903, vol. 1, 148-151.
• Tolstoy, M. V., Ancient shrines of Rostov the Great, 2nd ed., M., 1860, 25, 33, 34, 35, approx. 13.
• Tolstoy, M. V., Stories from the history of the Russian Church, M., 1873, 47-49.
• Archimandrite Pimen, abbot of the Nikolo-Ugreshsky Monastery (1810-1880): Biographical sketch, M., 1881, 335 (approx.).
• Bulgakov, S. V., Handbook for clergy, Kyiv, 1913, 1417.
• Stroev, P. M., Lists of hierarchs and abbots of monasteries of the Russian Church, St. Petersburg, 1877, 329.
• Chronicle of church and civil events, explaining church events, from the Nativity of Christ to 1898, Bishop Arseny, St. Petersburg, 1899, 391.
• Leonid (Kavelin), archim., Holy Rus', St. Petersburg, 1891, No. 615.
• Yaroslavl Diocesan Gazette, 1892, № 33; 1888, № 41, 641-656; № 42, 657-660; № 43, 673-686; № 45, 715; 1889, № 29.
• Soulful reading, M., 1885, May, 44-66.
• Orthodox interlocutor, Kazan, 1858, March, 420-431; February, 297, 318; 1898, October, 484; 1901, May, 302-303.
• Historical Bulletin, St. Petersburg, 1886, t. 23, 76.
• News from the Kazan diocese, 1885, № 7, 144.
• Russian pilgrim, 1911, № 22, 347.
Kamanin, I. M., Zverinetsky caves in Kyiv (their antiquity and holiness), Kyiv, Kiev-Pechersk Lavra, 1914, 39-42.
• Leonid (Polyakov), archbishop, "Saint Leonty, Bishop of Rostov," Journal of the Moscow Patriarchate, M., 1964, No. 6, 66-68.
• Complete Orthodox Theological Encyclopedic Dictionary: 2 volumes.[Ed. P. P. Soikina], St. Petersburg, b. g., t. 2, 1519.
• Russian biographical dictionary: in 25 volumes., St. Petersburg; M., 1896-1913, vol. 10, 221-223.
• N. D[urnovo]., Nine hundredth anniversary of the Russian hierarchy 988-1888. Dioceses and bishops, M., 1888, 22.
• Minea May, M., 1987, part 3, p. 20-21:
• Tvorogov, O. V., "Leonty," Dictionary of scribes and bookishness of Ancient Rus', L., 1987, issue. 1, 229-230.
• Macarius (Bulgakov), Metropolitan, History of the Russian Church: in 9 volumes., M., 1994-1997, vol. 2, p. 137-138.
• Andronik (Trubachev), abbot. Holy Rus'. Chronological list of canonized saints, revered devotees of piety and martyrs of the Russian Orthodox Church (9th - mid-13th centuries) addition to the book of Metropolitan Macarius (Bulgakov) History of the Russian Church, M., 1995, vol. 2, 650.

The broadcasts can be listened to on the frequency 102.3 FM - Kolomna, South Moscow and the Moscow region. You can connect to the online media radio "Blago" from Kolomna and listen to our broadcasts around the clock. You can start your morning with exercise. Then philosophy will help you put your mind in order at the “University”. During your lunch break, it’s a good idea to listen to an original song; the Time of Culture program will introduce you to artists, composers, and writers. Wonderful stories about the Citizens of Heaven and a few minutes of classical music will prevent the reading of a good book. Before going to bed, invite the kids to listen to a fairy tale on the radio, and learn something new from the history of the Fatherland.

Listen to media radio "Blago" online.

Online broadcast stream addresses:

We offer 6 different online media broadcast streams from Kolomna, which you can listen to in different quality categories.

To listen online on an Android smartphone (HTC, Samsung, Sony, LG, etc.), we recommend the following free applications:

What is the media Radio Blago 102.3 FM in Kolomna?

Internet media www.site

Certificate of registration of mass media El No. TU50-02262 issued by the Federal Service for Supervision in the Sphere of Communications, Information Technologies and Mass Communications (Roskomnadzor) to the Non-Profit Organization "Charity". 09.16.2015

The editors do not provide background information.

For more than ten years now, the website of radio "Blago" 102.3 FM in Kolomna has been operating and arousing the interest of listeners both online and offline radio.

All this happens solely thanks to you!

Thanks again! We love you too!

Irina Zaitseva, editor-in-chief

Culture time

Write to us:

General editorial address:

legal information

Editorial staff and publisher

© 2000-2015 site

All rights reserved

Internet media 102.3 FM website

Certificate of registration of mass media El No. TU50-02262 issued by the Federal Service for Supervision in the Sphere of Communications, Information Technologies and Mass Communications (Roskomnadzor) to the Non-Profit Organization "Charity". 09.16.2015

Rules for using materials

The website www.site (hereinafter referred to as the Site) contains materials protected by copyright, trademarks and other materials protected by law, in particular texts, photographs, video materials, graphic images, musical and sound works, etc. The editorial team of the site owns the copyright to use the content of the Site (including the right to select, arrange, systematize and transform the data contained on the Site, as well as the source data themselves), except for cases specifically noted in the content of materials published on the Site.

The Network user has rights to

Use of posted text materials in a volume of no more than 300 (three hundred) characters, excluding punctuation marks, mentioning the name of the author, as well as with a link to the site and the address www.site. When reprinting material from a website on the Internet, you must indicate the address (URL) where the material was originally published;

Free reproduction of audio files, videos and photographs for personal non-commercial purposes (personal blogs, other personal resources). When used in this way, the name of the author (name of the photographer) must be indicated.

© Radio "Blago" and address: www.site.

In all cases, we will be grateful if you inform us about the use of our materials. Full or partial reproduction of materials posted on the website www..ru without the written permission of the copyright holder is prohibited.

Story

“On the air in Kolomna is the Kolomna Radio “Blago”. You can listen to us on 102.3 FM and stream online on our website.”

How could we have thought that the idea of ​​​​creating Kolomna Radio could grow into a real project, which is entirely indebted to the site “Radio for Yourself”. We did not even hope that someday we would walk along this shaky ladder of “Media” and one day suddenly see several types of “Licenses” in our hands. Therefore, our sincere gratitude to Sergei Komarov, General Director of Broadcasting Technologies LLC - his amazing optimism: “Do it and it will work out” inspired us.

Valentina Tereshkova, the world's first female cosmonaut, supported us. Evgeny Velikhov, President of the Russian Scientific Center “Kurchatov Institute”, Vasily Simakhin, Alexey Pavlinov, Roman Falaleev, Igor Shakhanov helped create the technical base. Abbess Ksenia, abbess of the Holy Trinity Novo-Golutvin Monastery, Lyudmila Shvetsova, Elena Kamburova, Grigory Gladkov, Larisa Belogurova, Valery Shalavin, Sergei Stepanov, Vladislav Druzhinin-director, Leonid Kutsar-actor, Stanislav Fedosov-actor have voiced and voiced many of our programs . Our love and gratitude to all of you who participated and are participating in the creation of Radio “Blago”.

A native of Rus' who visited Jerusalem is known in Constantinople. Novgorod Archbishop Anthony owns an extensive story about his trip to the capital of the Byzantine Empire, which describes in detail the local shrines. The visit to Constantinople occurred before Anthony took monastic vows in the 1190s. Anthony writes about the Jerusalem pilgrim:

“And from then on the slaughter of Saint George, Saint Leonteus the priest of Rusyn lies in his body, a great man: because Leonteus walked to Jerusalem three times.” (13, 101‒102)

The expression “great man” has a double meaning. Leonty made a walking pilgrimage to Jerusalem three times, which amazed the people of that time, but the main meaning of the expression was to designate the large size of the saint’s body. The pilgrim was of heroic build.

Anthony called a portico, that is, a road framed on both sides by rows of columns covered with slabs. Porticoes were called “embola” in Greek for their elongated appearance, so the local name, which sounds like “ubol” in Russian, was used. (13, 145) The incorrupt relics of the Russian priest Leontius lay in some temple located near the historical center of Constantinople on the street of St., framed by porticos. George.

The most famous of the Saint Georges was St. George the Victorious, the patron saint of warriors. The name of the street reveals that its inhabitants, who venerated the relics of the Russian saint, were Russian mercenaries. During the time of Anthony, the Rus were no longer as important for the Byzantine army as in the 10th–11th centuries. Cult of St. Leontius was formed in the previous era.

Anthony compiled a description of the Constantinople shrines many years after the trip from memory. He begins his story from the St. Sophia Cathedral, reaching the golden dish presented by the Grand Duchess St. Olga, is distracted, remembering Ispigas, inhabited by Jews, on the opposite bank of the Golden Horn. Ispigas was associated with Olga’s stay in Constantinople, which prompted this brief excursion. Describing the service in the cathedral, Anthony is again distracted by the story of the service in the Never Sleeping Monastery, where, unlike ordinary monasteries, the monks praised God around the clock.

After the description of St. Sophia follows a story about the shrines of the royal golden chambers, that is, the Great Imperial Palace and palace churches, the second repository of relics after the St. Sophia Cathedral. Here Anthony saw the Hodegetria letter of the Evangelist Luke. Previously, she was located in the Church of Hodegetria, specially built for her, which stood on the banks of the Bosphorus east of the St. Sophia Cathedral. (13, 110‒111) Hodegetria was brought to the Great Imperial Palace in the middle of the fifth week of Lent and remained there until Easter. (18, 105) The pilgrim visited the palace at this time.

Having described the icon of Hodegetria, Anthony proceeds to list the relics of the Mother of God that were kept in other places:

“And they kissed many other holy relics in gold plates, and the image of the Most Pure Mother of God Hodegetria, which the holy Apostle Luke wrote, who goes to the city and the Pentatrix to the Holy Lachernae, to her the Holy Spirit descends. In the same church there is the robe of the Holy Mother of God and her staff is shrouded in silver, and her belt lies in the britches. That is the purchased image of the Savior, which Theodore the Christian gave to the Jew Avramia as a commission; the same is the tomb of Simeon the God-Receiver. In the same church, under the table, lies Jacob, the brother of the Lord; The holy prophet Zechariah lies in the same place.” (18, 106 ‒107)

Further mention is made of a number of shrines and churches located in Blachernae: St. Photinia of the Samaritan, Saints Cosmas and Damian, St. Anna. (18, 108‒111) In the Blachernae Church, as before, the icon of Hodegetria of Blachernae, the robe of the Virgin Mary, was kept. The belt of the Mother of God, the icon of the Savior, which Theodore gave for a time as a pledge to the Jew Abraham, the relics of St. Simeon the God-Receiver, the Apostle James, the brother of the Lord, and the prophet Zechariah were previously in the Church of the Mother of God of Chalcopratia. (18, 109)

In Anthony’s memoirs, the realities of different churches could be mixed, but the detail of his story suggests otherwise. Emperors in this era preferred to live in the Blachernae Palace, and relics from the decaying Church of the Virgin of Chalcopratia were transferred to the Blachernae Church.

Talking about the relics of St. Theodore Stratilates, Anthony mentions the icon of St. John the Baptist, which gave rise to the memory of the presence of the hair of St. among the Blachernae shrines. John the Baptist, that is, St. John the Baptist, which were also previously kept in the Church of the Virgin of Chalcopratia. Then the story moves on to particles of the relics of the Forerunner, kept in the Studite monastery, and other relics of this monastery. (18, 112‒113)

Anthony's story is characterized by an associative principle. Having reached some characteristic image, he remembers similar images and switches to them. From the Studite Monastery, located near the Golden Gate, the story moves on to the Mangan Monastery of St. George, who was at the opposite end of the city - on the banks of the Bosphorus - north of the Church of Hodegetria.

Then there is another story about St. Sofia, the nearby Church of the Virgin Mary at the Hippodrome is mentioned, then the scene moves to the middle of the city to the Church of the Apostles. Anthony either describes, albeit geographically inconsistently, any of the districts of the city, then jumps far to the side, recalling another relic.

A story about St. George is framed by objects compactly located close to each other. The story is immediately preceded by a mention of the Church of the Resurrection of the Lord on the Black Great Ubol. She stood near the western end of the hippodrome. (13, 110‒111) After the story about Leontius, the church of St. Plato, who stood on the “royal path”, going in an arc from the hippodrome to the Golden Gate. Triumphant military processions moved along this road from the Golden Gate, ending at the hippodrome. At the Forum of Taurus, the other largest street of the capital Mesa, that is, the Middle Street, branched off from the “royal path” and went in a northwest direction. The middle street led to the northernmost gate of the city - Charisian (Andrianopol). Church of St. Plato stood near the Forum of Taurus. Next it talks about the end of the Russian ubol, where the Church of the Forty Martyrs stood.

The city pier near the Golden Gate was called Region. Because of this name, the gate was sometimes called Russian or Russian. (18, 154) Near the Church of the Forty Martyrs there was a portico of Regiev. (13, 110111) Both the portico and the church stood approximately halfway to the Golden Gate, south of the Valens aqueduct. Anthony called the portico of Regiev Russian Ubol, that is, Russian Street, because of its consonance with the naming of the Rus-Rugs. After this, Anthony’s thought returns to the historical center, and he calls the church St. Procopius, which also stood on the “royal path”, but in relation to the church of St. Platon is closer to the hippodrome. Then there is a move far to the north - to the monastery of Pantocrator and the church of St. Anastasia.

Street St. George was located between the hippodrome and the Forum of Taurus. To the south of the section of the “royal road” between the hippodrome and the Taurus forum there was the Great Black Ubol, to the north there was a remarkable area associated with the residence of warriors.

To the north of the St. Sophia Cathedral, the territory of the former Acropolis on the first city hill, where the Senate building was located, is now occupied by the Topkapi palace complex (translated from Turkish as “cannon gate”), or Seraglio (translated from Persian as “great palace”). The Turkish sultans lived here, and the complex included a harem, three courtyards, throne rooms, chambers of the sultan's family and numerous office premises. N.P. Kondakov described the area adjacent to the first hill as follows:

“The area occupied by the Seraglio and having the appearance of an irregular trapezoid, already in the early times of Byzantium represented something whole and separate: it combines the Acropolis and the Augusteon (the main palace square. - V.T.), located in it (like the Seraglio) from northeast to southwest. In the north, it closed towards the coast with a flat space called Stratigion, where troops and palace guards formerly stood, and now a railway station. In this direction, but on the Acropolis, was the monastery of the Great Martyr Demetrius of Thessalonica, the patron of the troops, who replaced the god Apollo and his temple. On this side the coast of the Golden Horn had a harbor, and from it stretched the quarters of the Saracens, Genoese, Amalfitians, Pisans and especially Jewish - Constantinople ghetto, and the outer gate named after St. Evgeniya (Yali-Kiosk) were also called “Jewish”. (13, 113)

In Athens, the Strategion was the building in which military commanders and strategists gathered. (5, 1159) In Constantinople, the Strategion occupied the fifth quarter of the city and had its own forum, that is, a square called the Military Field. (18, 189) There were barracks here, one of the city prisons, and, apparently, around the forum there were government offices in charge of military affairs.

If the emperor arrived in the capital by sea, he disembarked in the harbor adjacent to the Strategion and proceeded through its forum to the palace. (13, 162) According to the custom of that time, the front royal road should have been decorated with a portico. If the “royal road” from the hippodrome to the Golden Gate on the map in this area extends in a north-west direction, then the “military road” ran perpendicular to it in a north-east direction. The “military road” led to the “royal path” in the area of ​​​​the portico of Constantine with the Column of Constantine.

The plan of early medieval Constantinople in the area of ​​the Forum Strategion shows the Forum of Theodosius, from which the path went in a north-easterly direction to the Neoria Gate, which stood on the shore of the Golden Horn, later known as the Red Gate, closest on the western side to the Gate of St. Evgeniya - the later Zhidovsky Gate. (27, 601; 18, 187) Further deeper into the Golden Horn, in the coastal walls there were the Fish and Convict Gates, the name of which preserved memories of the fish trade near the harbor and the prison. (18, 187) The Forum of Theodosius was eventually renamed the Forum of Strategion.

Neorium was the name given to the port of ancient Byzantium, adjacent to the city walls. (28, 22) There was a harbor, shipyards, and merchants’ warehouses. The second large complex of port facilities was on the opposite bank of the Golden Horn. When there was a threat of naval attacks, the Golden Horn was blocked with chains, which protected the ports located here.

The second most important royal route began from the harbor and the gates of Neorium, led to the Forum of the Strategion, from there along the street to the Forum of Constantine, and then turned left, leading along the Argyropratium, which was part of the “royal route”, to the hippodrome. Argyropratia, that is, the street of silversmiths, got its name from the shops of money changers and moneylenders, who were also engaged in jewelry, located in the porticoes of the initial part of the royal route.

The path between the forums of Strategion and Constantine was decorated with a portico and passed through the military area. Church of St. Demetrius of Thessalonica stood on the slope of the Acropolis hill inside the western wall of ancient Byzantium, to the west of which the Strategion began. If we continue the trajectory of this wall to the south, we will find ourselves in the initial part of Argyropratia, where the church of St. Theodore Tyrone, one of the most popular patrons of warriors.

Portico of St. George was associated with the warrior-venerated St. George the Victorious, and it should be identified with the main portico of the military district of the capital, lying between the forums of Constantine and Strategion. Anthony described the area surrounding Argyropratia. First, he talks about the Black Great Ubol south of Argyropratia, then about George’s Ubol north of it. Next, Anthony moves to the area of ​​the Taurus Forum and calls the church St. Plato.

Near the Church of St. Theodore Tyrone was the church of the Apostle John the Theologian, whose admirers were Old Russian Christians. Before the era of the baptism of Rus' in Constantinople, Russian military mercenaries were supposed to settle in the area of ​​the Strategion and the Church of the Apostle John the Theologian, that is, in the fourth and fifth quarters of the city.

Saint Leonty was revered in the military region, had a heroic build and became famous for his trips to Jerusalem. Anthony called both priests and monks priests. (18, 183) Leontius was either a monk or a priest. With these features he is close to Olav Trygvason, the famous warrior-hero who became a monk and visited Jerusalem.

When Olav converted to Orthodoxy, he received the name Jacob. The Byzantine saint had a different name. When entering monasticism, the godfather name was changed to the monastic name. Often they took a name that began with the same letter as the previous one. But there was another tradition when they took the name of their spiritual shepherd. Olaf’s spiritual shepherd was Metropolitan Leontes, whom he met on Mount Athos. Leonty is the Russian form of the Greek name Leont. The identity of the Constantinople saint and the Russian metropolitan indirectly confirms the identity of Olav Trygvason and St. Leontia. Olav Trygvason died no later than September 1007, was buried in Constantinople and glorified as Saint Leontius.

Olav, under the name of the monk Moguta, visited Jerusalem three times. This is indirectly confirmed by data from the sagas, which report on his three-year life in Jerusalem. In 1003, Olav returned from Rome to Rus' and could visit Jerusalem in 1003-1007.

The first of the famous Russian pilgrims to Jerusalem was Mark the Macedonian, who led the Russian embassy to Egypt. Mark wrote a letter to Vladimir the Saint from Alexandria on March 19, 1003. Mark's pilgrimage to Jerusalem should coincide with Easter on March 28. According to tradition, on Tuesday, March 23, he visited the Jordan, and on Wednesday, March 24, he visited Mount Gibeon.

The interest of the Pereyaslav monks in Jerusalem should be connected with the fact that in 1004 the iconoclasts expected the end of the world. These expectations led to a surge of religious feelings among Christians. In the Pereyaslavl monastery they resulted in heretical statements by monk Andreyan. (10, 341) Old Russian Christians were iconoclasts, and in Rus' in the calendar year 1004 there was religious ferment.

In the summer of 1000, Olav arrived to serve in the Byzantine army and visited Tarsus, where this army was quartered. He knew much of the route east to Jerusalem. In the year 1000, there were lively peace negotiations between Byzantium and the Fatimid Caliphate. In order to be in Norway in September, Olav had to leave the Byzantine army no later than the beginning of August. It took about two weeks to reach the Dnieper by sea, and about a month to reach Kiev and cross Russia.

The Rus were the traditional guards of the maritime diplomatic missions of the Byzantines. Peace with the Muslims was concluded in July, while Olav was still serving. The direction of the monk Moguta-Olav to Jerusalem indirectly indicates his participation in a trip to Cairo in the year 1000.

Intensive relations with Jerusalem, in which the monk Mogut took part, should be associated with the residence of the Jerusalem Patriarch Orestes in Constantinople. Moguta was an experienced traveler and a convenient figure for carrying out diplomatic missions, since he pretended to be a Rus. Russian merchants were a common phenomenon for eastern countries. In addition, a heroic build and fighting skills were not out of place on the robber-infested roads of Palestine.

Orestes died in 1005. Moguta arrived in Constantinople with the autumn caravan in September 1003, when the calendar year 1004 was in the autumn era. Having received instructions from the Patriarchs of Constantinople and Jerusalem about the expectations of the end of the world that confused the minds, Moguta remained. Pilgrimages to Jerusalem usually took place at Easter.

Three visits to the Holy Land of Mogutaya took place on the Easter holidays of 1004, 1005 and 1006. On the first two trips he carried out orders from Orestes, on the third he carried the news of his death. In 1004 Easter was April 16, in 1005 - April 1, in 1006 - April 21. Like Mark the Macedonian, he made the traditional route to the Jordan, Mount Gibeon, and on Easter itself he prayed in the Church of the Holy Sepulcher.

The holy mu-che-ni-ki Leon-tiy, Ipa-tiy and Fe-o-dul were Roman in-i-na-mi. The holy martyr Leon-tius, Greek by origin, served in the reign of Ves-pa-si-a-na (70-79) -at the head of no one in the im-pe-ra-tor troops in the Phoenician city of Tri-po-li. Christ-sti-a-nin Leon-tiy with courage and bliss came to him with deep respect from-but-si-ly the military and the citizens of Tri-po-li for his good-ro-de-te-li.

The im-pe-ra-tor of the Roman se-na-to-ra of Adri-a-na is the pra-vi-te-lem of the Phen-kian region with a full -mo-chi-I-mi-follow-Christianity and in case-of-failure-to-sacrifice-you-to-the-Roman-deities- subject them to torment and death. On the way to Phenicia, Adri-a-well realized that Saint Leon-tius turned many away from worshiping pagan gods -gam. The governor sent three-bu-on Ipa-tiya with a number of military-and-new troops to Tri-po-li to find and detain the hri-sti-a- not on Leon-tia. On the way to the three-bun, Ipatiy fell very ill and, near death, saw in a dream An-ge-la, who said hall: “If you want to be healthy, call three times together with yours: “God Leon-tiya, please -gi me." Opening his eyes, Ipa-tiy saw An-ge-la and said: “I was sent to detain Leon-tiy, how can I call upon his God? " At this time, Angel became invisible. Hypatiy told us, among whom was his friend Fe-o-dul, about his dream, they all called together three times -with the help of God, the Name of Whom was given by Saint Leon-tius. Ipa-tiy immediately aimed for all-general joy in-and-new, and only Fe-o-dul sat to the side, once-mouse - barking about miracles. His soul was filled with love for God, and he persuaded Ipatiy to immediately go to the city together St. Leon-tius.

At the entrance to the city, they were met by an unknown person and invited to his house, where he generously treated the travelers. Having learned that their host was Saint Leontiy, they fell on their knees and asked him to enlighten them. -swarm in Is-tin-no-go God. Here the Baptism took place, and when Saint Leon-tius made a prayerful invocation over them in the Name Most Holy Trinity, but in the baptism of the autumn there was light and a blessed rain fell. The rest of the warriors, in search of their commander, came to Tri-po-li, where Governor Adri- arrived an. Having learned about what had happened, he came to welcome Saint Leon-tius, three-bu-na Hypatia and Fe-o-du-la and, threatening them with torment and death, demanded re-entry from Christ and sacrifice to the Roman gods. All the mu-che-ni-ki firmly believe in Christ. Saint Hypatius stood under the table and stro-ga-led with his claws, and Saint Fe-o-du- la bess-mercifully-but bi-li fell-ka-mi. Seeing the impossibility of mu-che-ni-kov, they won’t hurt you with a sword. St. Leon-tius after-the-from-the-right-in-the-nor-tsu. In the morning he appeared before the lord. Adri-an tried to seduce the holy one with respect to honor and greed, and to no avail. having caught it, he gave it to him: the holy monk hung head-down on a table with a heavy stone all day long. mute on his neck, but nothing could force him to renounce Christ. The governor ordered to beat the sufferer until he died. You threw the body of the holy man Leontiy out of town, but the Christians with honor delivered him to death. be-niu near Three-po-li. Con-chi-on the holy mu-che-ni-kovs after-before-va-la around 70-79.

The pre-request of Saint Leon-tius, his suffering and death was written on tin-cheeks in the presence of those present at the trial -sets (kom-men-ta-ri-siy). These cheek-plates would have fit into the coffin of the holy man.

See also: "" in the text of St. Di-mit-ria of Ro-stov.