What helps St. Cassian the Greek. Cassian. Flying over Uchma

Greek (Prince Konstantin Mangupsky (Maknuvsky, Mankuvsky, Mavnuksky); 1432 (?), Peloponnese, Greece - 10.4. 1509 or 1504, Kassianov Uchemskaya empty.), St. (commemorated May 21 and October 2, May 23 - in the Cathedral of the Rostov-Yaroslavl Saints), Uchemsky, Uglichsky, founder of Kassian Uchemskaya in honor of the Assumption of the Blessed. Virgin is empty. (modern village of Uchma, Myshkinsky district, Yaroslavl region).

life

All known lists of the Life of K. have individual readings, but they can be divided into 3 main editions: Brief (known in 3 lists of the 2nd half of the 17th century: RNB. Pogod. No. 1563; UIHM. Ug-15118; GATO. F 1409. Inv. 1. D. 427, as well as in later manuscripts), Prologue (Prologue. M., 1662. L. 466-468v.) and Lengthy (2 lists representing 2 versions of the Lengthy edition: RNB. ANL A-47, 80s of the 18th century; RNB Elm Q-37, late 18th - early 19th century). Primary is the Brief edition, presumably created in the 1st floor. 17th century Apparently, by reducing it, the Prologue edition was compiled, which was included in the Prologue of 1662 on May 21 (this assumption requires proof, since 3 early lists of the Brief edition are simultaneous with the Prologue or later). The lists of the Short Edition of the 2nd half are known. 18th - 1st third of the 19th century: RNB. Tit. No. 43, 1751; IRLI. Sobr. IMLI. No. 25 and 28, 60-80s. 18th century (the text has features of Prologue edition and a number of individual readings); lists of the 20s XIX century., written in one hand, - RNB. Tit. No. 2642 and the Archive of the St. Petersburg Institute of Science and Technology, Russian Academy of Sciences. F. 238. Op. 1. No. 212. L. 32-47v. The later lists of the Short Edition are characterized by shortening of the text or contamination of protographs.

A lengthy edition of the Life, which appeared, according to M. D. Kagan-Tarkovsky, in con. XVII - 1st floor. XVIII century, known in 2 lists as part of the Old Believer collections containing the lives of the Uglich saints: RNB. ANL. A-47, 80s XVIII century; RNB. Elm. Q-37, con. XVIII - beginning. 19th century An earlier version of the Extended Edition, apparently directly related to the Short Edition, has been expanded in comparison with the latter by adding stories about the arrest and death of the Uglich book. Andrei Vasilievich Bolshoi and about the transfer of the Uchemsky monastery to a new place after the flood. The last episode echoes the story of the founding of Uglich in honor of the Intercession of St. Virgin Mon-rya in the Life of St. Paisius Uglichsky. This coincidence may indicate that the lengthy editions of both hagiographies were created simultaneously, probably by the same author. Contained in the Extended edition of the story about the arrest of Prince. Andrei Vasilyevich Bolshoi in Uglich and about his death in the Uglich prison (in fact, the prince was arrested in 1491 in Moscow and died here in 1493) is the key to all Uglich hagiographic monuments in later editions. These texts reflected the idea of ​​the English that the book. Andrew was buried by St. Paisius of Uglich (in the Life of K. - the Monk Paisius and K.) in the Transfiguration Cathedral of the Uglich Kremlin. This message, which does not coincide with the chronicle data and with the Uglich chronicler, is read in the lists of local lives of the 18th-19th centuries. and reflects formed in the 2nd floor. 18th century local veneration tradition. Andrei Vasilievich Bolshoi. Apparently, from the Long Edition of the Life of K. the story of the arrest and death of Prince. Andrew was transferred to compiled in the XVIII century. and known in the only list "The Life of the Holy and Blessed Prince Andrei Vasilyevich Ugletsky and the children of his Blessed Princes John and Dmitry, New Passion-Bearers" (GIM. Uvar. No. 818, 80s of the XVIII century.).

The 2nd version of the Extended edition of the Life of K. is read in the collection of the National Library of Russia. Elm. Q-37, written by G. D. Serebrennikov (Tikhomerov; c. 1745-1827), an Uglich writer and historian (he edited the Long Edition of the Life of St. Paisius of Uglich in the same manuscript, The Life of Roman of Uglich (RNB. QI995), Uglich (Serebrennikovsky) chronicler (RGB. Muz. No. 934)). In the RNB list. Elm. Q-37 is an authorized, filed in the typical for Serebrennikov lit. manner Lengthy edition of the Life K. Serebrennikov knew the circumstances of the arrest of Prince. Andrei Vasilievich Bolshoi in Moscow in 1491 (this is evidenced by marginalia in the reworked scribe's Life of St. Paisius and in the Uglich (Serebrennikov) chronicler). However, the Uglich writer could not abandon the local legend in his version of the Life of K., in which it is told how the warriors of the book. Dimitry Ioannovich Zhilki attacked the book at night. Andrei in his Uglich palace (this could not be, because Prince Dimitry Zhilka received the Uglich appanage in 1504, in 1491 he was about 10 years old). Serebrennikov changed the ending of the story in comparison with the other list of the Extended edition: kn. Andrei is separated from his children and sent to Moscow. Apparently, Serebrennikov was looking for a compromise between the historical facts known to him and the local hagiographic tradition.

Kagan-Tarkovskaya singled out the Special Edition of the Life of K., which is a free abbreviated retelling of Serebrennikov's Lengthy Edition and is read in the Uglich chronicler, compiled by Serebrennikov in the beginning. 19th century (RSL. Music. No. 934. L. 58-67; fragment publ.: Yaroslavsky EV. 1894. Unofficial part. No. 11-13). The biography of K. in the Uglich (Serebrennikov) chronicler is abbreviated (the stories about the flood and the death of Prince Andrei are omitted), but it can be established that it depends on the lengthy edition compiled by Serebrennikov. So, only in this version of the Extended edition and in the Uglich (Serebrennikov) chronicler, the choice of a place for the Uchem monastery is determined by the appearance of St. John the Baptist, who ordered K. to stay on Uchma and promised to take care of the mon-re. Apparently, the Special edition of the Life of K. was compiled by Serebrennikov in the course of his work on the Uglich chronicler.

Biography

In the autumn of 1472, K. arrived in Russia in the retinue of Princess Sophia (Zoya) Paleolog, daughter of the Morean despot Thomas, who became the wife of Moscow led. book. John III Vasilyevich. The title of K., given in the Life - the prince of Mavnuk (Mavnusi, Mankup) - gave researchers reason to talk about his Crimean origin. E. E. Golubinsky believed that K. appeared in Moscow after 1475, when the Crimean Mangup principality (Theodoro) was conquered by the Turks. Archbishop Filaret (Gumilevsky), considering K. to come from a noble Morean family, believed that he was a Slav, because many Slavs lived in Morea then. In 1460, Morea was captured by the Ottomans, and Prince. Constantine probably emigrated to Rome, from where he went to Russia in the retinue of Princess Sophia. Not earlier than July 22, 1481, Konstantin became the boyar of the Rostov archbishop. Joasaph (Obolensky). (Perhaps, under the influence of K.'s stories, the Typographic Chronicle created at the Rostov Department in an article under 1481 (a discussion about the invasion of Khan Akhmat into Russia in 1480) speaks of the sad fate of the inhabitants of the lands conquered by the Turks (Bulgaria, Serbia, Greece, Trebizond, Amorea , Croatia, etc.): they “destroyed the fatherland, and the land, and the possession, and [c] wander around poor foreign countries” - PSRL. T. 25. S. 201-202.)

OK. 1482, 15 versts from Uglich, on the right bank of the Volga, at the confluence of the river. Uchma, K. (apparently, who had already taken monastic vows) founded a monastery. Uglich was the capital of the possessions of Prince. Andrei Vasilyevich Bolshoi, the boyar of whom was the brother of the archbishop. Joasaph Vasily Obolensky. According to the Long Edition of the Life of K., the spring flood of the Volga destroyed the first monastic buildings. The upset monks decided to disperse, but K. persuaded them to stay. During the night prayer, the monk heard a voice from the icon of the Mother of God, indicating a new place for the monastery. The monks did not listen to the advice of the monk, but all the buildings miraculously ended up twice in the place chosen by K. Soon the monastery was rebuilt in a new place at the expense of the prince. Andrei Vasilievich Bolshoi. The princely craftsmen erected the Assumption Church with a chapel in honor of the Nativity of St. John the Baptist (or a separate John the Baptist church with a meal), then c. in the name of Equal-to-the-Apostles Constantine and Helena. The prince granted land to the Uchemsky Mon-ryu, "an estate for a building, bread, dues, a rug."

Reports about the time of the founding of the Uchem monastery are contradictory. According to the monastery chronicle, Uspenskaya church. with a chapel in honor of the Nativity of St. John the Baptist was consecrated in Aug. 1484 (RGB. F. 229. No. 234. L. 112). It was the 2nd temple (built in a new place), next, the first church in the Uchemsky monastery was built no later than 1482. This date is confirmed by other sources. In the Extended Edition of the Life of St. Paisius Uglichsky noted that on 1 October. 1482 K. and abbot Gabriel of the Uchem monastery were present at the consecration of the Pokrovsky Cathedral in the Uglich Pokrovsky Monastery. According to the Life of K., earlier the construction of the Assumption c. K. baptized the youngest son of the prince of Uglich - St. Dimitri Andreevich (the date of birth of the prince is unknown, but his mother Elena Romanovna died no later than April 2, 1483). The given information is contradicted by the story about the tonsure of the saint and about the creation of the Uchemsky monastery by him in the Life of K. According to the Brief Edition of the Life, book. Konstantin took the tonsure after 1488 in Ferapontovo Belozersky in honor of the Nativity of the Blessed One. Monastery of the Mother of God, where he settled with the archbishop. Joasaph, who left the Rostov See in June 1488. In the monastery, the boyar (who was under the command of the monk Philaret) was honored with the appearance of St. Martiniana († 12 Jan. 1483). Resting after the vigil in the cell, Prince. Konstantin plunged into a “thin dream” and saw the monastery church. of the Nativity of the Mother of God, but not the wooden one that existed then, but the stone, decorated one, “and in the midst of the church the throne is exalted”, on which St. Martinian. Threatening with a rod, St. Martinian ordered Constantine to take monastic vows. Shocked, Konstantin spoke about the vision of the archbishop. Joasaph, and he, having called the abbot of the monastery, ordered to be tonsured. After some time, K. retired to the Uglich limits and founded the Uchemskaya desert, having received the blessing of the Rostov archbishop. Tikhon (Malyshkina; 1489-1503). The Uglichsky (Serebrennikovsky) chronicler (Special edition of the Life of K.) presents an adjusted version of events: book. Constantine was tonsured at the Ferapontov Monastery after a dream vision of St. Ferapont Belozersky († 1426), when the boyar made a pilgrimage to the Belozersky monasteries together with the current Rostov archbishop. Joasaph (Obolensky). Blessing for the creation of the monastery and antimension for the Assumption Church. gave the archbishop. Joasaph. Apparently, the replacements were made by Serebrennikov, who drew attention to anachronisms in the Life of K. and to the contradiction between the Life of K. and the biography of St. Paisius Uglichsky.

K. was the builder of the Uchem Monastery, he was not an abbot and did not have a holy order. The lengthy edition tells that before the arrest of Prince. Andrei Uglichsky K. saw in the martyr's crowns of his children. After his arrest, he visited the prisoners and tried to alleviate their plight, and also calmed the uprising against the velos that had risen in Uglich. book. John III Vasilyevich. This story contradicts numerous chronicle reports about the arrest of Prince. Andrei Vasilyevich in Moscow and about the exile of his children, captured in Uglich, to Pereyaslavl (PSRL. T. 18. S. 275; T. 25. S. 333).

Before his death, K. chose hierarch as his successor. Hilarion. The date of the saint's death is unknown. According to the Uglich (Serebrennikov) chronicler, K. reposed on 4 Oct. 1509 over 70 years of age; in the Life it is reported that he lived for 77 years, of which 32 years in the monastery; in some studies, 1504 is indicated as the date of K.'s death ( Philaret (Gumilevsky). RSv; Leonid (Kavelin). Holy Russia. pp. 186-187). The Life says that K. was buried "in the monastery courtyard under the open sky." In the Uglich (Serebrennikov) chronicler, it is reported that the monks, fulfilling the will of the saint, buried him in the church. John the Baptist. “The clan of the chief and builder of this holy monastery ... the noble prince Konstantin, in the monastery of Kasiyan” is recorded in the synodic of Uchemskaya empty. (Myshkinsky Folk Museum. M-15. L. 45v., XVII-XVIII centuries; see: Karsakov. 1998. P. 22).

veneration

A year after the repose of the saint, signs and wonders began to occur over the place of his burial. For 120 years after K.'s death, miracles were recorded in the mon-re. In the 1st miracle, K. appears to the pious husband Dometian and his wife Glyceria. Shortly before the ruin of Uglich in the Time of Troubles, they saw at night how K. rode a white horse around the Uchemsky monastery holding a lot of lighted candles in his right hand. One of the lit. warriors tried to enter the monastery on horseback through St. gate, but fell to the ground; the interventionists left the monastery in fear. In 1609 Uchemskaya was empty. suffered less than other Uglich monks, contemporaries believed that this happened due to the intercession of K. The “Miracle of the Original Icon of Cassian” tells about the creation of the first icon of the saint in 1659. Simeon's charter, where it was described, "which likeness" of the saint was the igum. Uchemsky monastery to Hermogenes. The priest prepared a board for the icon, but did not start work. In a dream, St. Simeon saw an old man standing next to his bed and his image miraculously imprinted on the prepared board: a little nobility, in princely robes, the top is azure, the bottom robe is bagr red. Upon awakening, the icon painter quickly created an icon of the saint, but in a different way: "... in a different image and in a schema." K. again appeared to the icon painter with a command to correct the "mark of the beard." The priest changed the image and sent it to the monastery of the saint. The 3rd miracle tells about the admonition of Zakharia Yarygin Rudak, the servant of the boyar F.I. Mstislavsky. At a fair in Myshkino, Zakharia took horses from the monks of the Uchemsky monastery, then went to the monastery estate to rob the yard of a wealthy peasant Vasily Lukyanov. Not finding Vasily at home, Zacharias feasted with him, and in the morning he fell into relaxation. Frightened, he ordered him to be taken to the Uchem Monastery, where he repented at the shrine of the saint. Before his death, Zechariah bequeathed the monastery "his horses, and with a saddle, and with weapons, and a table, and a tablecloth, and all household vessels" and was buried "near the miracle-working tomb." One of the miracles tells how K. healed the igum from an illness. Filaret, who wanted to hang himself because of a severe toothache.

Not earlier than 1629, Metropolitan of Rostov. Varlaam II presented a list of miracles of K. to Tsar Mikhail Feodorovich and Patriarch Filaret. K. was canonized, and “stichera, a troparion with kontakion and ikos, sedals and a canon” were composed for him. According to the Life of K., in 1686 M. Pimenov, the son of the rector of the Moscow Assumption Church. “at the Sretensky Gate in the Printed Sloboda”, “wrote” (probably rewrote) K.’s service and his Life and presented it to Uchemskaya empty. "in remembrance of relatives."

To the beginning 18th century K.'s burial was located in the chapel in the name of the Moscow saints Peter, Alexy, Jonah and Philip, which was attached to the wooden Assumption Church, the burial place was marked with a wooden shrine. In 1711, instead of a wooden one, a stone Assumption Church was built. Apparently, at the same time in app. the wall of the temple, outside, to the right of the entrance doors, a white-stone tombstone K. was mounted with the image of the coat of arms: a two-headed eagle surrounded by 2 flowerpots (there is a message about the slab only in the book of Archpriest P.V. Vasilevsky - rector of the Assumption Church from 80 19th century until 1927, see: Vasilievsky, 1997, p. 29, editor's note, p. 40). In 1721, at the expense of the hierodiacs. Stephen in the Assumption C. a gilded copper shrine was placed over K.'s burial. It kept a wooden cross-reliquary, which, according to legend, belonged to the saint; the silver gilded setting for the cross was made on 4 Oct. 1710 also at the expense of hierodiacs. Stephen. According to Fr. Vasilevsky, in the shrine of the monk there was kept a part of his schema vestment, which was laid on people who suffered from a headache. Before the beginning 20th century there was a wooden chapel in the monastery; according to legend, K. prayed there in 1825-1827. in c. in the name of St. John the Baptist, a chapel was built in the name of K.

The Uchem Monastery was abolished in 1764, and the monastery churches became parish churches. In 1935 the temples were closed, in 1936 the buildings of the monastery were handed over to the Volga labor camp. In 1937, the Predtechenskaya church was blown up, and the Holy chapel of the Assumption church was dismantled. In 1951, due to the flooding of the coast by the waters of the Rybinsk reservoir, the Assumption Church collapsed. In 1991, a local resident, forester V. G. Smirnov, put on the island in place of the former. monastery cross, in 1993 - a chapel. In 1994 in with. Uchma was consecrated wooden tent church. in the name of K. and Vmts. Anastasia. In 1999, through the work of Smirnov, the museum "The Fate and Character of a Village" was opened in Uchma, the exposition of which is dedicated to the veneration of K. In 1998-2002. in Myshkin and Uchma, 5 scientific and practical conferences "On the land of St. Cassian" were held, based on the materials of which "Uchem collections" were published. On June 17-19, 2004, in Uchma, Myshkin and Uglich, the celebration of the 500th anniversary of the death of K.

The name of K. is included in the Cathedral of the Rostov-Yaroslavl Saints, the celebration of which was established in 1964.

Source: Life book. Konstantin Maknuva of the city that is in the Morea // Yaroslavl EV. 1873. Ch. unofficial. No. 42, pp. 337-344; No. 43. S. 345-348; No. 14. S. 111-117; The life and labors of our reverend father igum. Paisius, who created the monastery of the Most Holy Lady of Our Mother of God ... even in Uglich // Ibid. No. 17. S. 136-142; Uglich: Materials for the history of the city of the 17th and 18th centuries. M., 1887. S. 328; Life of Cassian Uchemsky // Yaroslavskie EV. 1894. Ch. unofficial. No. 11. Stb. 161-167; No. 12. Stb. 177-182; No. 13. Stb. 193-196; No. 16. Stb. 255-256; Life of St. Cassian the Greek // Lives of Russian Saints / Holy Trinity Novo-Golutvin for women. mon-ry. Kolomna, 1993. Book. 2: May-June. pp. 247-250; Description of Russian saints. S. 366; Uglich chronicler / Otv. editor: A. A. Sevastyanova; Prepared by: Ya. E. Smirnov. Yaroslavl, 1996; Lives of Ignatius of Vologda, Ignatius of Lomsky, Gerasim of Vologda and Cassian of Uglich: Texts and word index / Ed.: A. S. Gerd. SPb., 2008.

Lit .: Uchemskaya Kassianov male empty. // Yaroslavsky EV. 1861. No. 29. S. 275-281; Barsukov. Sources of hagiography. Stb. 285-286; Golubinsky. Canonization of saints. S. 126; Sergius (Spassky). Monthly. T. 2. S. 151; Vasilievsky P.V. Rev. Cassian the Greek, miracle worker of Uchem, and Uchemskaya founded by him are empty. Uchma, 1905. Myshkin, 1997; Kagan M. D. Life of Cassian of Uglich // SKKDR. Issue. 3. Part 1. S. 361-366; Dergachev V.V. Genealogy of Dionysius the Iconnik // PKNO, 1988. M., 1989. P. 216; Markelov. Saints Dr. Russia. T. 2. No. 265. S. 140; No. 282. S. 148-149; A handful of A. N. From the history of the cultural life of Uglich during the time of Andrei Vasilyevich Bolshoi // Documentary collections of Uglich. Uglich, 1998. S. 52-71. (Research and materials on the history of the Uglich Upper Volga region; issue 5); he is. Icons of Uglich XIV-XX centuries. M., 2006. Cat. No. 48, 57, 58, 100; Karsakov O. B. “Testament” of Cassian Uchemsky and Uchemsky synodic: On the history of the Uchemsky monastery at the turn of the 17th-18th centuries. // Uchemsky Sat. Myshkin, 1998. S. 21-24; Goleizovsky N. K. The beginning of the activities of Cassian Uchemsky according to written sources // DRVM. 2002. No. 4(10). pp. 20-27; Erokhin V. I. Russian Atlantis: Putev. on the flooded cities of the Upper Volga. Rybinsk, 2005, p. 21; Sagnak I.V. On the spiritual literature of the Old Believers of the city of Uglich // Communications of the scientific. conferences of the Uglich Museum 2002, 2003, 2004 Uglich, 2005. S. 232-241.

E. G. Sosnovtseva

Iconography

According to the Life of K., his 1st image was created in 1659 by the "izugraph" priest. Simeon, who received a "chart" with a record of the appearance of the Monk Igum. Hermogenes. Twice K. appeared to the icon painter in a night vision - with a command to perform an image similar to the image of blgv. book. Roman Uglichsky (“in the inscriptions, if the hair on the head is great, and the prince of the Romanovs, the Rus, and the gray hair is only a little noble, in princely robes, the top is azure, the bottom robe is bagr red”), and after the creation of the icon K. in schema vestments - to correct the pattern of the beard (“duty to Perseus Rus ... and not black or bifurcated in two, but only as if silver is lined with sighted ones”; see: UIHM. Ug-15118. Inv. No. RK-588. L. 81-88; Kochetkov Dictionary of icon painters, p. 594). This image was sent by the master to Kassian's Uchem Hermitage (according to Archpriest P.V. Vasilyevsky, it was in the Assumption Cathedral behind the left kliros, reproduced in salary - Vasilyevsky. 1905. P. 30).

The unstable nature of the early iconography of K. - both in princely and monastic robes - influenced the indications of icon-painting originals of the 18th-19th centuries, where under May 21 and August 23. both options are found: “Likeness of the brad of Rus aka Kozmin, hair from the ears, curled a little, princely robes”, “Likeness of a crouched, brad narrower theologian, robes of the monks and in the schema” (Filimonov. Icon-painting original. S. 68, 350-351; see also: Bolshakov, icon-painting original, pp. 100, 130); “Little crouched, in a schema, the brada is narrower theologian, but at the bottom, the robes of the monks”, “Rusa of the brada of Kozmin, the hair from the ears drooped a little, the robes of cinnabar princely” (BAN. Strict. 66. L. 108v., 138v.) ; “Headed up, the brother of the Theologian, narrower, monastic robes”, “Rus, all Kozmino, hair curled a little, princely robe” (IRLI (PD). Peretz. 524. L. 163, 207v.). In the manual for icon painters V. D. Fartusov of 1910, it is said about K.: “... of the Greek type, from a princely family; a large beard, but narrowish and with gray hair, a thin face; monastic clothes, a hood on the head ”(Fartusov. Guide to the writing of icons. P. 290). For the inscription in the scroll, 2 options are offered, including: “Az, sir, I forsake my fatherland for the sake of God.”

One of the earliest individual icons of K. dates back to the 17th century. and is kept in a private collection abroad (published: 1000 Jahre Orthodoxe Kirche in der Rus "988-1988: Russische Heilige in Ikonen Museen der Stadt Recklinghausen. Recklinghausen, 1988. S. 80-81. N 127). In the middle of the lectern icon the saint is depicted full-length, rectilinear, in monastic attire, with a long blond beard, his head is covered with a cockle, his hands are divorced: the fingers of the right are folded for the sign of the cross, in the left is an unfolded scroll with the text: “ ". On the background there is an inscription: "", on the upper field - the image of the Savior Not Made by Hands. Obviously, on the basis of comparison with this icon, a full-length image of the monk with an unfolded scroll in his left hand, without a cockle, was identified as an image of K. (c. 1700, private collection of V. M. Fedotov; see: Russian and Greek Icons and Works of Art: Thursday 15 Dec. 2011 = Russian and Greek Icons and Arts and Crafts: Thursday 15 Dec. 2011: Auction Cat./La Parole Divine, p. 81, no. 71). The partial preservation of the inscription does not allow us to accurately determine the name of the saint (it is more likely to be read as the name of St. Savvaty of Solovetsky).

On the altar barrier of the main Cathedral of the Resurrection, husband. mon-rya in Uglich presumably in con. 70s 17th century by the artel of the Kostroma master Aksen Ionin Popov (see: A handful of A. N. On the history of the construction of the Uglich Resurrection Monastery // PKNO, 1989. M., 1990. P. 405-408) Uglich saints were written in the narrow piers in full growth - blgv. Tsarevich Demetrius, blgv. book. Roman, Rev. Paisius and K. (right). The saint is dressed in a blue cassock, a brown mantle and a dark blue schema, a cockle on his head, a medium-sized beard, a blessing hand near his chest. Unfortunately, the painting is badly worn, the details of the image are lost.

The final formation of the iconography of K. obviously refers to the beginning. 18th century On the icon ok. 1706 (artel of F. N. Rozhnov, record - 1853, UIHM; see: Handful. 2006. S. 92-93, 105, 185. Il. 85. Cat. 48), located in a round cartouche above the north. gates in the iconostasis of the Cathedral of the Transfiguration in the Uglich Kremlin (above the southern gates - St. Paisiy Uglichsky), K. is written to the waist, frontally, in a mantle and a schemnik doll, blesses with his right hand, squeezes a scroll with his left, personal executed in a "living-like" manner ( on a late gold background the inscription: ""). Other iconostasis images of K. have also been preserved - as part of the Deesis tier from c. arch. Michael "in Bor" in Arkhangelskoye near Uglich (c. 1787 (?), the visible layer of painting is the last third of the 19th century): the reverend is inclined in prayer, the schema cockle is round in shape, his beard is wide, with gray hair.

Among the rare individual signature icons of K. is the pyadnik of 1739 by Andrey Yakovlev, originating from the Musin-Pushkin estate Borisogleb Mologsky district. Yaroslavl province. (RGIAHMZ; see: Khokhlova I. L. Icons of Rybinsk. Rybinsk, 2009. S. 256-257. No. 104). The saint is written in full length on a light green background with vegetative earth, in a light cassock, brown mantle and a greenish contrasting schema, on his head is a pointed cockle, a long beard, almost to the waist, narrower at the end. The saint's hands are divorced, the fingers of the right are folded for the sign of the cross, in the left is an unfolded scroll from the traditions. inscription: " ". On the upper field - the image of the Savior Not Made by Hands, on the lower left - the author's signature, in the middle - "", on the back - a "receipt" for the manufacture of a silver riza.

Growth image of K. from c. arch. Michael "in Bor", according to legend, was near his St. relics (see: Temple of Arch. Michael “that in Bor”: Village of Arkhangelsk, Uglich district, Yaroslavl region: [Booklet]. M., 2010; Handful. 2012. P. 89). The opened layer of painting can be dated to the last. third XVIII - early. 19th century (“Romanov letters”), but judging by the proportions and contour of the figure, the original painting or protograph of the icon may be earlier. Traditional the image of the schemnik is supplemented with images of Jesus Christ and the Mother of God on the clouds in the upper corners of the centerpiece and a rare inscription in the reverend's scroll: "" In the hallmarks on the margins, the Uglich saints, Equal-to-the-Apostles tsars Konstantin and Elena and led. book. Vladimir. On the back there are special handles for taking the icon out during religious processions.

According to the descriptions of Cassian's Uchemskaya hermitage of 1702 and 1752. (See: Uglich. 1887. S. 231-236; Uchemsky Sat.: Materials of the 2nd Scientific Conf. "On the Land of St. Cassian." Myshkin, 2000. Issue 2. S. 89-112) , in the monastery there were several. single icons of K. The image of the saint (“a crown and a silver crown”) was located on the left in the local row of the iconostasis of the Assumption Cathedral. In 1702, the icon of K. in a copper frame was also listed on the left side of the iconostasis of the wooden church. in honor of the Nativity of St. John the Baptist. On the local icon of the chapel of the Moscow saints, St. John the Baptist and K. According to the inventory of 1752, the icon of K. “on paints” adorned the iconostasis of this chapel on the left, 2 large icons - the tomb complex of the saint: one, with a silver crown and tsata, reclined on a chased copper gilded cancer (1721), the other was placed "on the right side of that coffin." Two lectern icons K. shortly before the inventory was transferred to the altar. A photograph of crayfish of the 2nd floor is known. XIX century, on the front side of the swarm there was a chased brand with a composition from the Life of the Monk (Gorstka. 2012, p. 84). On the temple icon in the chapel of Equal-to-the-Apostles Constantine and Helena of the stone c. Christmas of St. John the Baptist together with St. K. was depicted by the patron kings of the throne. The image of the monk (in a copper setting) was also in the wooden chapel “near the rows” in Uglich that belonged to the desert. In the 70s. 19th century in the temples of the abolished monastery, 5 icons of K. were preserved (Strukov. 1874, pp. 11-12), and on one of them he was called “a Roman, a miracle worker of Uchma”.

From Uchemskaya empty, obviously, the icon of the beginning. XX century., Executed in oil technique on wood, the edge is in a wooden c. in the name of the military Anastasia and K. in the village. Uchma (publ.: Naumova E. A., Smirnov V. G. Cassian Uchemsky - Byzant. prince and saint of Rostov // Rostov the Great: names, events, fates: Materials on the history and hagiography of the Rostov land: [Coll.]. M., 2012. S. 54; A handful. 2012, p. 82). Behind the figure of the monk, dressed in a full schema, there is a monastery with 2 stone churches and a bell tower, surrounded by a wooden fence, against the backdrop of a picturesque landscape with a river. K. has an ascetic face with large features and sunken cheeks, a nominal blessing, in his left hand is a scroll; inscription: "St. prep(d). Kasian Greek. In all the details of the iconography, except for the bluish background, this image coincides with a small gold-colored icon of K. early. XX century, owned by the archbishop. Cassian (Yaroslavsky) (located in the altar of the church in the name of Blessed Prince Demetrius "on the field"). A similar icon was reproduced on the cover of the book of St. P. V. Vasilyevsky “Reverend Cassian the Greek Uglich Wonderworker and the Uchem Hermitage founded by him” (1905). Probably, such icons, as well as small "distributing" icons (village Bulanovo, private collection - Handful. 2001. Incl.), were made by order of Uchemskaya Pust.

On the icons of another rendition, K. was painted against the backdrop of a hilly landscape with a river, half turned to the left, facing the blessing Savior in the clouds. So, on the image of the beginning. 20th century (private collection; see: O nzhe. 2012, p. 85) the saint is dressed in a full schema, points to Christ with the finger of his right hand, and holds a scroll in his left. A number of preserved monuments of the XIX century. represents the monk against the background of the buildings of the monastery, together with the heavenly patron of the K. family - St. John the Baptist (remote icon from Uchemskaya Pust. - Myshkinsky Folk Museum; see: On the same. 2001. On; icon in salary, with an inscription about the order on the back - Museum of the Uchemsky Territory, village of Uchma).

There were single icons with the image of K., praying to the Rev. Mother of God, one or among the chosen saints. So, in the inventory of Kassianov of the Uchemsky monastery of 1702, the icon of Presv. Theotokos "with the prayer of St. Kasian, this monastery is written on it” (Uglich. 1887, p. 232). Dr. exodus - “The Appearance of the Mother of God to the Monk Paisius, Cassian and Adrian of Uglich”, as on the icons of con. XIX - beginning. 20th century (Museum of Icons of the Mother of God at the Church of St. Alexis, Metropolitan of Moscow, in the village of Isakovo; private collection). In such compositions, the Mother of God sitting on the throne is confronted by an Angel, St. Gerasim of Jordan and Uglich reverends (Rev. Paisius, Uglich miracle worker. Yaroslavl, 1901; Handful. 2012. P. 84).

A rare icon, probably associated with Uchma, is the image of K. with scenes of his miracles, against the backdrop of the monastery (late 18th - early 19th century, TsMiAR, from the collection of V. G. Lomtsov). The saint is represented in prayer to the Mother of God with the Child, fingers folded for the sign of the cross, in his left hand - an unfolded scroll with the text: "Brethren, remember your mentors like that." In the center of the composition is the Assumption Cathedral with a bell tower and an altar church, where St. the relics of K. In the foreground, the appearance of the Monk Dometian and Glyceria is shown, looking from the chamber at a monk-rider on a white horse, holding burning candles in his hand. K. is also written praying on the left, under the cloudy segment, as if entering the doors of the church that were open for him. On the top field there is an inscription: "". In 1825, a silver setting was made for the icon in St. Petersburg with an engraved ornament in the form of a vine in the margins. Similar icon con. XVIII - beginning. XIX century, with a more accurate depiction of architectural structures, is stored in the collection of the Ulyanovsk region. Art Museum (Tsodikovich V.K. Traditions of folk culture and plot formation in Russian icon painting, parsun, plastic art of the 14th-20th centuries. Ulyanovsk, 2010. P. 98, 537. Ill. 26. Cat. 53). A similar image is known in the salary of the 19th century, supplemented by hallmarks with the patronal feasts of the Uchemskaya empty. and with selected saints (Handful. 2001, incl.).

The image of K. was introduced into the composition “Cathedral of the Uglich Saints”, variants of which in icon painting developed in the 2nd half. XVII - beginning. 18th century The earliest example of the image of a number of Uglich miracle workers as part of the Byzants. and Russian saints - icon-spinner "Selected saints, with the image of the Savior Not Made by Hands" middle - 2nd floor. 17th century (private collection; see: Holy images: Russian icons of the 15th-20th centuries from private collections / ed.-ed.: I. V. Tarnogradsky; ed. , 2006. S. 74, 374. Cat. 40). The half-length image of K. (in a doll, with a long beard, right hand below the chest) is placed in the 4th register, 2nd from the right. In 1702, in Kassianova, it was empty. a banner was kept with images of the Savior Not Made by Hands and 4 Uglich miracle workers, including K. (Uglich. 1887, p. 233). On the icon of the beginning 18th century (UIHM; see: Handful. 2006. S. 114-115, 187. Il. 94-95. Cat. 57) with a blond beard, slightly forked at the end. His appearance (except for the attire) is typologically close to the image of blgv. book. Roman; a wide and pointed schimnic cockle leaves part of the hair open. On the icon of 5 local saints (end of the 18th century, private collection in Uglich; see: Ibid. S. 116, 187. Il. 96. Cat. 58) K. is written in the same place, standing behind the Monk Ignatius and Paisios, in a group of monks.

In the iconography of the XIX century. the number of Uglich wonderworkers and their arrangement in the composition still varied. Far right, near prp. Paisia, K. is shown on the icon of the middle - 2nd floor. 19th century from Aleksievsky wives. a monastery in Uglich (5 Uglich saints, in the upper hallmarks - Rostov saints); next to blgv. book. Roman (opposite - St. Paisios and Blessed Prince Dimitry) - on the icon of the 2nd floor. 19th century the work of an Old Believer master (private collection in Uglich; see: Ibid. pp. 169, 198. Ill. 150. Cat. 100). Uglich saints, including K., are also written in the right cartouche on the icon “The Beheaded Head of St. John the Baptist" letter of I. I. Burenin, originating from the Uglich church. Christmas of St. John the Baptist on the Volga (1762, UIHM; see: Ibid. S. 152, 194. Ill. 133. Cat. 85). Together with other saints, the Uglich saints are represented on the icon of Kon. XVIII - beginning. 19th century from c. blgv. Tsarevich Demetrius "on the field" (on the right side, K. - with a rosary in his hand); K. near St. John the Baptist - on the icon of the chosen saints. XIX - beginning. 20th century (O.N. 2001. Incl.).

The image of K. was included in the programs of murals in the temples of Uglich, Uchma and surrounding places. One of the traditions images - on the window slope c. in the name of blgw. Tsarevich Dimitri "on the blood" (renovation - 1869-1871 (?)). Wall painting has been largely lost (1822-1824, artel of E. A. Medvedev; renovation - 1862, G. Dyakonov) c. in honor of the Feodorovskaya Icon of the Mother of God of the Epiphany monastery; K. is written in an unusual way - a gray-haired old man with an uncovered head, half-turned, his right hand on his chest. A unique image of K. in princely robes (a monastic hood on a staff) was discovered in a group of Uglich miracle workers in the composition “Rejoices About You” on the vault of the quadrangle of the c. Protection of the Holy Mother of God with Sulfur, Myshkinsky district, Yaroslavl region (end of the 19th - beginning of the 20th century; see: O nzhe. 2012, p. 87). In the description of the murals of the 70s. 19th century chapel blgv. book. Alexander Nevsky in the Cathedral of Christ the Savior, 2 images of Cassian are indicated - “Uglichsky” and “Mangubsky”, made by the artist. Ya. S. Bashilov (Mostovsky M. S. Cathedral of Christ the Savior / [Compiled by concluding part: B. Sporov]. M., 1996 P. S. 81), recreated by the team of N. A. Mukhin from Yaroslavl in 1999 .Near prp. Paisius Uglichsky, in profile, with a cross in his hand, K. is represented in the group of saints of the 1st floor. 16th century in the painting of the gallery leading to the cave c. Rev. Job of Pochaevsky in the Pochaev Assumption Lavra (work of the late 60s - 70s of the XIX century by the Lavra hierodeacons Paisius and Anatoly, renewed in the 70s of the XX century, c. 2010).

A rare example of the image of K. in a book miniature is a watercolor drawing in the handwritten collection "Rostov Patericon" of 1762, which belonged to the merchant I.S. It is known that in 1686 M. Pimenov in Kassianov is empty. a manuscript was enclosed with the service of the Life and Miracles of K. and with 2 of his images (Strukov. 1874, p. 8, 11). In addition, K. was a member of the Cathedral of the Crimean Saints and is represented on prints and icons with this composition (“Taurian wonderworkers” - Strukov D. M. "(on the same icon in the upper register on the left - a half-figure in princely clothes with the signature:" S. b. k. Kosian "). On the icon of the beginning 19th century from Chernivtsi region (NKPIKZ) K. with a pointed beard is presented in the 3rd row on the right, with a scroll in his hand. On the image of the Russian miracle workers, middle - 2nd floor. 19th century (TG; see: Icônes russes: Les saintes / Fondation P. Gianadda. Martigny (Suisse); Lausanne, 2000. P. 144-147. Cat. 53) K. - in the central part of the 5th row, next to the prp . Maxim Grek. On one of the minaine icons of Rus. holy horses. 19th century from the Old Believer Danilov prayer house in Kazan (GMIIRT), executed under the "Stroganov letters", the full-length image of K. (a short forked beard, a scroll in his hand) is placed on the right in the 3rd row, between the figures of blgv. book. Konstantin of Uglich (he is in princely clothes, before being tonsured) and St. Paisia.

In the iconography of the XX century. the image of K. (medieval with a small blond beard) was introduced into the group of Uglich miracle workers on the icons “All the Saints, Shining in the Russian Land”, created by Mon. Juliania (Sokolova) with the blessing of St. Athanasius (Sakharova) in 1934, beg. and con. 50s 20th century (2 in TSL, SDM; see: Aldoshina N.E. Blessed work. M., 2001. S. 231-239), as well as on their lists of con. XX - beg. 21st century (N. E. Aldoshina, N. V. Masyukova and others). In the preparatory drawings of the Mon. Juliania to the Facial Saints Rus. saints 1959-1962 (private collection; see: Juliania (Sokolova), nun. Russian Saints = Holy Russia / Ed. N. Aldošina. , 2000. P. 38) the figure of K. is placed under October 2 - frontally, in a doll, with folded cruciform on your chest with your hands. In 1955-1956. artistic Albert Benois and his wife made an original painting of the lower temple (crypt) of the blgv cathedral. book. Alexander Nevsky in Paris, where K. and St. Leonty of Rostov (Crypte de la cathédrale Saint-Alexandre-Nevsky à Paris: Les peintures murales = Lower Church of the Cathedral of St. Prince Alexander Nevsky in Paris: Wall paintings: [Booklet]. [Paris], 2009. P. 12, 18:42-43).

; after. Metropolitan of Leningrad and Novgorod) in 1951, during his short rectorate at the c. blgv. Tsarevich Demetrius "on the field". In the 80s. 20th century artistic S. B. Simakov (now Hierom. Raphael) created canvases on the historical and religious. subjects, on which the image of K. is depicted: “The Monastery of Michael the Archangel in Bor”, “Year 1610. Uglich ruin” (1986; UIHM, exhibited in the gallery of contemporary Orthodox art in Uglich). Jerome. Raphael is also the author of the drawing “The Appearance of the Mother of God to St. Paisius, Cassian and Adrian of Uglich” (UIHM).

For Menaeus MP Fr. Vyacheslav Savinykh and N. D. Shelyagina made a drawing of a full-length image of K. with an unfolded scroll in his hand (Images of the Mother of God and Saints of the Orthodox Church. M., 2001. P. 38). Known images of K. in modern icon painting - for example, the image of the "Uglich saints" early. 21st century from the local row of the iconostasis of the Uglich Resurrection Cathedral (K. in the center, between Blessed Prince Roman and St. Paisius), carved by N. B. Migacheva (A handful. 2001. Cover). In con. 20th century artistic N. N. Goverdovsky made a sketch-drawing for the icon of K. against the background of wooden temples of the desert, with 2 hallmarks of life: a conversation with Prince. Andrei Bolshoy and tonsured the monk (Ibid., incl.). Several graphic multi-plot compositions dedicated to different periods of K.'s life, created by A. Kalugin in 2009 (ink, pen; the originals are kept in a private collection in Bordeaux, France; reproductions are exhibited at the Museum of the Uchemsky Region). The images of K. are also revered in the Crimea (the icon "Cathedral of the Tauride Saints" written by V. Blinov, ca. 1989, Alushta); on Mount Mangup, in the rock, according to a vow, the image of K.

A large group of reproductions depicting K. is collected in the Museum of the Uchemsky Territory in Uchma (a branch of the Myshkinsky Folk Museum).

Lit .: Strukov D.M. Blessed Konstantin, Prince of Mangupsky, in monasticism Cassian. SPb., 1874; Uglich: Materials for the history of the city of the 17th and 18th centuries. M., 1887; Vasilievsky P. V., prot. Rev. Cassian the Greek Wonderworker of Uglich and Uchemskaya founded by him are empty. Uchma, 1905. Myshkin, 1997 2; Markelov. Saints Dr. Russia. T. 2. S. 140, 148-149; A handful of A. N. Iconography of Cassian Uchemsky on the mat-le of Uglich icons of the 17th-19th centuries. // Uchemsky collection: Materials of the 2nd scientific. conf. "On the land of St. Cassian" / Myshkinsky Nar. Museum. Myshkin, 2000. Issue. 2. S. 15-20; he is. White Rider: (The Tale of St. Cassian of Uchemsky and his time). Myshkin, 2001; he is. Icons of Uglich XIV-XX centuries. M., 2006; he is. Native of Byzantium on Uglich land // Ugleche Pole. Uglich, 2012. No. 12. S. 82-89; Kochetkov. Dictionary of icon painters. pp. 594, 780.

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And Cassian Uchemsky. Icon of the late 19th century.

Cassian the Greek (Cassian of Uglich, Cassian Uchemsky, in the world Konstantin Gavras; mind. October 2) - a monk of the Russian Orthodox Church of Greek origin, founder of the Kassianov Uchemsky Monastery.

Biography

Refusing to stay at court in 1473, he retired to the Ferapontov Monastery, where he was tonsured (perhaps by force) a monk under the name Cassian.

The northern exile gave Cassian a lot. In the Ferapontov Monastery, he met such famous people of that time, philosophers as Nil Sorsky, Spiridon of Kyiv, Dionysius and the future Metropolitan of Rostov Joasaph (Obolensky). There he again turns to his old hobby - writing books. In 1477 Cassian left the Ferapont Monastery with several monks.

In the XVIII and XIX centuries. on the peninsula, where the Kassian Uchem Monastery was once located, two stone churches of the Assumption of the Mother of God and the Nativity of John the Baptist and a bell tower were built. The first was the tomb of St. Cassian. In the late 1930s, the monastery was blown up by the communists. Now only three hills rise above the Volga, and the cross and the chapel, established by local historians from Myshkin, remind of one of the lost centers of medieval culture.

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Notes

Links

• on the site Pravoslavie.Ru
• Goleizovsky N. K. // Ancient Russia. Medieval Questions. 2002. No. 4 (10). pp. 20-27.
• // Encyclopedic Dictionary of Brockhaus and Efron: in 86 volumes (82 volumes and 4 additional). - St. Petersburg. , 1890-1907.

An excerpt characterizing Cassian the Greek

- If only there were women. And then here, kg "oh how to drink, there is nothing to do. If only she could get away."
- Hey, who's there? - he turned to the door, hearing the stopped steps of thick boots with the rattling of spurs and a respectful cough.
- Wahmister! Lavrushka said.
Denisov frowned even more.
“Squeeg,” he said, throwing a purse with several gold pieces. “Gostov, count, my dear, how much is left there, but put the purse under the pillow,” he said and went out to the sergeant-major.
Rostov took the money and, mechanically, putting aside and leveling heaps of old and new gold, began to count them.
- BUT! Telyanin! Zdog "ovo! Inflate me all at once" ah! Denisov's voice was heard from another room.
- Who? At Bykov's, at the rat's? ... I knew, - said another thin voice, and after that Lieutenant Telyanin, a small officer of the same squadron, entered the room.
Rostov threw a purse under the pillow and shook the small, damp hand extended to him. Telyanin was transferred from the guard before the campaign for something. He behaved very well in the regiment; but they did not like him, and in particular Rostov could neither overcome nor hide his unreasonable disgust for this officer.
- Well, young cavalryman, how does my Grachik serve you? - he asked. (Grachik was a riding horse, a tack, sold by Telyanin to Rostov.)
The lieutenant never looked into the eyes of the person with whom he spoke; His eyes were constantly moving from one object to another.
- I saw you drove today ...
“Nothing, good horse,” answered Rostov, despite the fact that this horse, bought by him for 700 rubles, was not worth even half of this price. “I began to crouch on the left front ...” he added. - Cracked hoof! It's nothing. I will teach you, show you which rivet to put.
“Yes, please show me,” said Rostov.
- I'll show you, I'll show you, it's not a secret. And thank you for the horse.
“So I order the horse to be brought,” said Rostov, wanting to get rid of Telyanin, and went out to order the horse to be brought.
In the passage, Denisov, with a pipe, crouched on the threshold, sat in front of the sergeant-major, who was reporting something. Seeing Rostov, Denisov frowned and, pointing over his shoulder with his thumb into the room in which Telyanin was sitting, grimaced and shook with disgust.
“Oh, I don’t like the good fellow,” he said, not embarrassed by the presence of the sergeant-major.
Rostov shrugged his shoulders, as if to say: "So do I, but what can I do!" and, having ordered, returned to Telyanin.
Telyanin sat still in the same lazy pose in which Rostov had left him, rubbing his small white hands.
"There are such nasty faces," thought Rostov, entering the room.
“Well, did you order the horse to be brought?” - said Telyanin, getting up and casually looking around.
- Velel.
- Come on, let's go. After all, I only came to ask Denisov about yesterday's order. Got it, Denisov?
- Not yet. Where are you?
“I want to teach a young man how to shoe a horse,” said Telyanin.
They went out onto the porch and into the stables. The lieutenant showed how to make a rivet and went to his room.
When Rostov returned, there was a bottle of vodka and sausage on the table. Denisov sat in front of the table and cracked pen on paper. He looked gloomily into Rostov's face.
“I am writing to her,” he said.
He leaned on the table with a pen in his hand, and, obviously delighted with the opportunity to quickly say in a word everything that he wanted to write, expressed his letter to Rostov.
- You see, dg "ug," he said. "We sleep until we love. We are the children of pg`axa ... but you fell in love - and you are God, you are pure, as on the peg" day of creation ... Who else is this? Send him to the chog "tu. No time!" he shouted at Lavrushka, who, not at all shy, approached him.
- But who should be? They themselves ordered. The sergeant-major came for the money.
Denisov frowned, wanted to shout something and fell silent.
“Squeeg,” but that’s the point, he said to himself. “How much money is left in the wallet?” he asked Rostov.
“Seven new ones and three old ones.
“Ah, skweg,” but! Well, what are you standing, scarecrows, send a wahmistg “a,” Denisov shouted at Lavrushka.
“Please, Denisov, take my money, because I have it,” said Rostov, blushing.

The village of Uchma is located on the right bank of the Volga, 8 kilometers south of Myshkin. It arose as a settlement at the monastery founded by St. Cassian Uchemsky in the second half of the 15th century.

The Monk Cassian the Greek, the Wonderworker of Uglich, in the world Constantine, descended from the family of the princes of Mangup (according to some scholars, the possessions of this family were in the Crimea, now it is the cave city of Mangup-Kale not far from Bakhchisarai).

He was born in Constantinople or Crimea around 1428. After the capture of Constantinople by the Turks in 1453, Constantine, together with the brother of the last Byzantine emperor, Despot Thomas, fled to the Morea (Peloponnese) peninsula, and from there to the island of Corfu and then to Rome. A sharp turn in the fate of the future saint came in 1473, when the daughter of Despot Thomas Zoya (Sofya) Paleolog was married to the Grand Duke of Moscow Ivan III Vasilyevich.

He arrived in Moscow as part of an embassy to the Grand Duke John III, along with the bride of the Grand Duke.

Prince Konstantin refused the offer to stay to serve at the Grand Duke's Moscow court, for the vanity of court life weighed heavily on his heart, seeking solitude and monastic service to God. With the permission of the Grand Duke John III, he went to Rostov the Great, where at first he was with Archbishop Ioasaph (Obolensky).

In 1489 Bishop Ioasaph retired to the Ferapont Monastery. Prince Konstantin accompanied him, although at that time he had not yet thought about monasticism. But on the very first night, St. Martinian (+ 1483, his memory is January 12) and, threatening with his staff, demanded that he cut his hair. Shocked by the vision, Prince Konstantin submitted. They named him Cassian. The heavy monastic work did not frighten the former prince, who was humble in spirit, and in silence, prayer and strict obedience, he soon surpassed all the brethren.

After some time, the Monk Cassian went to the inheritance of Prince Andrei of Uglich, with whom he had a former friendship. Traveling around the Uglich region, he discovered a picturesque place on the banks of the Volga, not far from the confluence of the Uchma River.

In a dream, the image of St. John the Baptist appeared to Cassian and ordered to build a temple on this site. With the permission of Prince Andrei, he founded a monastic monastery here in honor of the Dormition of the Most Holy Theotokos. Together with several monks who came with him from the Ferapontov Monastery, he built the Assumption Church in this place, which laid the foundation for the Uchem Monastery.

With the permission of Prince Andrei, he founded a monastic monastery here in honor of the Dormition of the Most Holy Theotokos. Together with several monks who came with him from the Ferapontov Monastery, he built the Assumption Church in this place, which laid the foundation for the Uchem Monastery.

Subsequently, during a strong flood, when the Volga overflowed its banks, the temple was significantly damaged. Then Prince Andrei of Uglich again came to the aid of the Monk Cassian, with whom the Monk was connected not only by personal friendship, but also by bonds of spiritual kinship, for he was the heir of the prince's son Demetrius. The monastery with the temple was moved to another place, not far from the former, but safer. The new temple was consecrated in the name of the holy prophet John the Baptist and became a parish for nearby villages.

The fame of the saint spread widely, and "many people began to come for blessings and to see the desert-loving habitation and converse with him." Saint Cassian received everyone with love, instructing on the path of salvation with "quiet words."

Two letters to him by his friend Rev. Nil Sorsky (his memory is May 7). When Prince Andrey Vasilyevich of Uglich, at the behest of his brother, Grand Duke John III, was imprisoned with his sons, where he died two years later (1494), St. Cassian visited the prisoners and helped them in every possible way. He was instructed by his friend Rev. Paisius of Uglich (his memory is June 6) before his death to the brethren of his monastery.

The Monk Cassian labored for a long time in the monastery he founded. He reposed to God in extreme old age on October 2, 1504. His holy relics were buried in the same monastery.

His holy icon was painted by the priest Simeon according to the command he heard twice; he fell ill, but was healed when he recorded the apparition.

After his blessed death, the Monk Cassian was glorified by numerous miracles, as evidenced by the records of the Uglich Chronicle.

In the 17th century Abbots of the Uchem Monastery Filaret and Hermogenes were healed by St. Cassian. After repentance at his tomb, the robber Zakharia Rondak, who robbed the monastery, was healed. The same thing happened to the dishonest monastery cook Vavila.

In the Time of Troubles, when the enemies - Cossacks and Lithuanians - ravaged Uglich, they saw St. Cassian riding around his monastery. He saved her: when the Cossacks entered her, and when one of them committed blasphemy, he became mad and had to be killed. Since then, the enemies began to respect the Uchem monastery.

On May 17, 1686, the pious son of a Moscow priest, Mikhail Pimenov, wrote and donated to the monastery the Service to St. Cassian, as reported in the manuscript preserved in Uglich.

The Uchem Monastery has never been rich. It had three churches - the Assumption, the Nativity of John the Baptist and Constantine and Helena. Initially, all three churches were wooden, and at the beginning of the 18th century, the Assumption and Predtechevsky churches were rebuilt into stone ones.

In 1764, by decree of Catherine II, many monasteries were abolished. Uchemskaya Kassianov deserts also got into their number. However, its temples, having turned into parish churches in the village of Uchma, still stood on the banks of the Volga and attracted hundreds of believers.

In the 30s of the 20th century, all the churches and the burial place of St. Cassian were destroyed, and at the end of the 30s, a Gulag camp was created on Uchma.

During the construction of the Rybinsk reservoir, the buildings of the Assumption Monastery were blown up and flooded. From the remnants of the brick of the Assumption Church, the prisoners of the Volgolag built a Kamenka road, which still leads to the local church.

And when the Rybinsk Sea was created, a significant part of the territory of the former monastery was flooded. Only a small island, overgrown with shrubs, reminded of the past.

But there were people who were not indifferent to the fate of their native land. In 1991 they erected a wooden cross on the site of the destroyed monastery, and in 1993 they built a chapel. The islet found its natural completion, became a worthy decoration of the Volga landscape.

In 1994, a beautiful wooden church was built in Uchma in the name of Saints Anastasia and Cassian.

Currently, the village has a museum of the village of Uchma, created by local enthusiasts. The exposition begins with the "Greek way" of St. Kasyan, the founder of the village, and ends with peasant household items that until recently were in use by local housewives: a comb, a windrow, a mortar, flails, a reel, korchagi, a loom - all this was collected from home in the surrounding villages and villages. One of the most interesting exhibits of this unusual museum is a cast-iron grate, mutilated by an explosion, from a destroyed church that fell to the ground, through which powerful birch trunks sprouted. This is all that remains of the once huge rural temple...

Cassian the Greek(+ ), Uglich miracle worker, reverend.

In the world, Konstantin, descended from the family of the princes of Mangup. Konstantin received a significant, in his time, education. In the year he arrived in Moscow as part of an embassy to Grand Duke John III, along with Tsarevna Sophia Palaiologos. Deciding to devote his life to the service of God, the monk declined the offer to remain at the court of the Grand Duke, did not accept "cities and regions for food and land for maintenance," and settled with Archbishop Joasaph of Rostov. When the bishop retired to the Ferapontov Monastery, Konstantin followed him.

In the monastery, the monk led a strict ascetic life. He accepted monasticism after a miraculous night vision of the Monk Martinian, prompting him to take tonsure.

After some time, Saint Cassian left the monastery and not far from the city of Uglich, at the confluence of the Volga and Uchma, he erected a cross and built himself a hut.

The fame of the saint spread widely, and "many people began to come for blessings and to see the desert-loving habitation and converse with him." Saint Cassian received everyone with love, instructing on the path of salvation with "quiet words."

Subsequently, during a strong flood, when the Volga overflowed its banks, the temple was significantly damaged. Then Prince Andrei of Uglich again came to the aid of the Monk Cassian, with whom the monk was connected not only by personal friendship, but also by ties of spiritual kinship, for he was the heir of the prince's son Demetrius. The monastery with the temple was moved to another place, not far from the former, but safer. The new temple was consecrated in the name of the holy prophet John the Baptist and became a parish for nearby villages. The Monk Cassian labored for a long time in the monastery he founded, and then, in extreme old age, he departed in peace to the Lord on October 2. His holy relics were buried in the same monastery.

veneration

After his blessed death, the Monk Cassian was glorified by numerous miracles, as evidenced by the records of the Uglich Chronicle, in particular, his defense of his monastery from Polish soldiers in - years. The service to St. Cassian was written and donated to the monastery on May 17 by the pious son of a Moscow priest, Mikhail Pimenov, as reported in a manuscript preserved in Uglich.

The icon of St. Cassian was miraculously painted. A certain Priest Simeon, an art painter, promised to paint it, but fell into a serious illness and could not fulfill his vow until he was two years old. He finally came to the hegumen Hermogenes and asked him: “How to draw the image of the monk?” The abbot gave him a charter, on which it was written how to portray the blessed Cassian; thinking about how to fulfill the work he had undertaken, the priest fell asleep and saw in a dream the face of the holy elder, inscribed on the board he had prepared; it seemed to him that a monk was standing at his bedside, completely similar to this image.

Blessed Cassian appeared to many others, he did not forget his monastery, granting it not only spiritual, but also temporary blessings, through which he testified to his unceasing patronage of the brethren gathered by him.

Used materials

• Catalog of icons on PravIcon.com
• http://pravicon.com/image-7280 (icon)

According to other sources - St. Ferapont.