Holy Martyr Juliana

Holy Martyr Juliana,

heavenly patroness of the Trinity-Stephano-Ulyanovsk Monastery.

Before the revolution, the greatest shrine of the Ulyanovsk Monastery were the relics of the holy martyr Juliana of Nicomedia. They rested in the Trinity Cathedral in a special shrine. When years of persecution of the church passed, only the shrine of the martyr Juliana returned to the monastery; the location of the relics is not yet known. The shrine of the Holy Martyr Juliana is located in the Trinity Church of our monastery, on the salt on the left. It preserves the power of holy relics.

Life of the Holy Martyr Juliana

The Holy Martyr Juliana, the daughter of the noble pagan Africanus, was born in the city of Nicomedia. At the age of nine she was engaged to a certain Eleusius. Possessing a deep intelligence and a soul inclined to goodness, Saint Juliana understood the illusory nature and deception of the pagan faith. She secretly received holy Baptism.

When the time for the wedding approached, Juliana resolutely refused to marry. Her father began to persuade her not to break her long-standing engagement, but, not achieving what he wanted, he began to brutally beat her. Then Africanus gave his daughter to the eparch of the city, who was Eleusius, the former groom of Juliana. Eleusius fervently asked Juliana to marry him, promising not to force her to change her faith. Saint Juliana refused and chose to accept torture.

The saint was tortured for a long time and cruelly, but after each torture she received healing and new strength from God. The torture was carried out in front of a large number of people, of whom 500 husbands and 130 wives, seeing the inflexibility and courage of the holy virgin and her miraculous healings from her wounds, confessed Christ. They were beheaded, baptized in their own blood. Having finally become convinced of the complete failure of attempts to turn the holy virgin away from her Heavenly Bridegroom, Eleusius sentenced Juliana to death.

The confessor accepted the verdict with joy and glorified the Lord, who made her worthy to receive the crown of martyrdom.

The execution of the holy martyr Juliana took place in 304.

Troparion to the Martyr Juliana

voice 4

Your Lamb, Jesus, Juliana, / calls with a great voice: / I love You, my Bridegroom, / and seeking You, I suffer, / and I am crucified and buried in Your baptism, / and I suffer for Your sake, / for I reign in You, and I die for You, / yes, and I live with You: / but as an immaculate sacrifice, accept me with love, sacrificed to You. / Through prayers, // as you are merciful, save our souls.

Holy Martyr Juliana, pray to God for us!

THE COMPLETE LIFE OF THE MARTYR JULIANA OF NICOMEDIA

In the kingdom of the wicked kings of the Romans: in the east - Dio-kli-ti-a-na and in the back of Max-si-mi-a -on, in the Vi-zan-Tiy city of Ni-ko-mi-dia state-under-va-lo idol-lo-service. At that time, there lived one godly and noble man named Af-ri-kan, who was very faithful to the language wickedness; he had a daughter named Julia-a-niya. When did Juli-a-niya begin to come into age and bloom with beauty, and at the same time show intelligence and kindness? disposition, one of the royal dignitaries, by the name of Elev-siy, before-waiting for the other ones, in advance about-ru- I chilled with her, the consummation of the marriage was from the consummation until the consummation. Meanwhile, Julia-a-niya, having heard the Evangelical preaching about Christ, believed in Him and became a secret Christian -koy. Seeing the sky, the earth, the sea, the fire, she sought out the One who created all this, and from the creation she learned to know to create, as the holy Apostle Pavel says: “I do not know Him, His eternal power and Divinity, from the co- the buildings of the world through the understanding of creation, vi-di-we” (Rom. 1:20). And she thought in her soul: “There is only one true God, to whom we must worship! Soulless idols are not gods, but the dwellings of demons.” From then on, she began to diligently devote herself to prayer and reading divine books, studying the law of the Lord's day and night - secretly from his father, who, like a zealous pagan, was a friend of demons and an enemy of Christians. The mother of Iuli-a-nii, although she was also a pagan, but not from the Christian faith. However, she did not particularly care about either one or the other faith - she did not serve idols diligently, nor did she serve Christ I didn’t care, and for some reason I didn’t pay any attention to what kind of faith her daughter held. So, in the absence of ma-te-ri, blessed Julia-a-niya could easily hide her faith in Christ from her father and practice -literature and reading of the Divine Scriptures. Filled in her heart with love for God and confirmed in goodness, she thought about how to give her to appear from the one with whom she was engaged, and to avoid marriage with the wicked, to preserve her virginity to Neru -shi-my from the idol-to-klon-ka and keep the body clean from the servant of the devil.

That's why, when the time for marriage began to approach, Juli-a-niya went to her own Eleven say:

- Don’t get ready for marriage in vain, so that you know that I don’t agree to marry you , if you don’t become the diocesan of this country.

So the saint stood in the confidence that it was impossible to reach this rank, and in such a way I was thinking about getting married to him. But Elev, captivated by his love for her, began to carefully approach the eparch, then through intensified - requests, then through divine gifts, then through strong ho-da-ta-ev, - begging the king to honor him with that rank. And after a lot of time, having used up a lot of possessions, he, although with difficulty, with the help of a demon , reached the desired goal, for the devil, wanting to interfere with the goodness of the holy maiden, could Elev-siyu. Having become a diocesan, he immediately sent to his fiancee to say:

- Rejoice, Julia-a-niya, that you have me as one who has been honored with glory, for I am an eparch! So, get ready for marriage.

Juli-a-niya, seeing that by means of your mouse-linen pre-log she did not escape from the networks of Eleu-sia, clearly from the open -la that she hid in her heart for a long time, and through messages sent from him like this:

- It’s good that you are honored with the diocese; but if you don’t bow to my God and don’t serve the Lord Jesus Christ, Whom I serve Well, then look for another one for marriage, I don’t like you, for I don’t want to have as a husband someone who doesn’t know the same thing I believe in me.

Hearing this, Elef was surprised at the change in his bride and became very angry. Calling her father Af-ri-ka-na, he began to ask him:

- Why is your daughter both from our gods and from-our gods, and from me?

At the same time, Elev informed Af-ri-ka-nu about all her words, re-given through words.

Hearing about this, Af-ri-kan was at a loss, surprised at such an unexpected situation, and did not care. Her eparch was very angry with Julia-a-nia, since he himself was zealous for his nasty gods. Having returned home, he went to sleep, meekly and fatherly, and began to ask his daughter:

- Tell me, beloved daughter and sweet light of my eyes, why are you turning away from marriage and from... are you eating in the hand of epar-hu?

July-a-niya, not wanting to even hear about it, from-ve-cha-la:

- Stop it, father! For I swear on my trust, by my Lord Jesus Christ, that Eleb will not marry me, unless I dream will accept my faith, for what kind of marriage is it to be united in body, but separate from us in spirit, and be at enmity with each other? against each other?

Then the father of Julia-a-nii, beside himself with anger, exclaimed:

- Are you crazy, oka-yan-naya, or do you love mu-che-niya?

“I love suffering for Christ,” said the holy girl.

“I swear to ve-li-ki-mi bo-ga-mi - Apollo-nom and Ar-te-mi-doyu,” cried Af-ri-kan, “that to animals and dogs I'll give you your body to eat.

Holy from-ve-cha-la:

- So why honey? Let the dogs come, let the beasts come, and let it be for me - if it is possible - instead of one, many deaths, for I will -I rejoice, dying several times for Christ and receiving rewards from Him every time.

Then the father, wanting to persuade her with cunning to his own desire, left his anger and began to talk with her, begging and persuading her not to disobey him. She, full of good faith, came up and said without language:

“Are you really too deaf to your gods, because you have ears and don’t hear?” Didn’t I tell you with an oath that I couldn’t have any communication with Elev-si, if he didn’t sleep? does it look like it's bowing to my Christ?

Hearing this, her father locked her in the room. Then he took her out of there again and with kind and kind words, he began to persuade the saint to according to the gods of the gods and to the love of Eleven. But the courageous girl again shouted:

- I don’t make sacrifices to the gods, I don’t bow to you, I don’t love the wickedness of Eleus! I venerate Christ, I read Christ, I love Christ!

Then the father, getting angry, grabbed Julia-a-nia and began to beat her without mercy: throwing her to the ground, he dragged her by the hair. sy, top-tal no-ha-mi, - not as a parent, but as a tormentor, not at all showing parental pity and in her fierce rage and uncontrollable anger, she forgot her natural love for her daughter. And he beat her until he was tired, so that the blessed maiden barely remained alive. After this, he sent her to her own, the eparch of Elev, so that he could do with her whatever he wanted. The same one, being despised by her, was filled with great rage against her: breathing with anger and grinding his teeth against her. Bah-mi, he considered it a great disgrace for himself that she had become disgusted with him and rejected his love. Therefore, he was very happy that she was given into his hands and that he received power over her. And so he thought of judging her publicly (for there was an eparch), as if for disrespect of the gods, but in fact -shaying revenge for her contempt for him. Having sat down in the judge's place, he ordered to bring the lamb of Christ to the front.

When the holy virgin Julia-a-niya stood before the court before her own Elev-si-em and, like the dawn, rose-si-i- If she saw the beauty of her face, then everyone turned their eyes to her, surprised by the beauty of her face. Elevsy, as soon as he looked at her, immediately softened, and his anger turned into love. At first he could not say a single word to her, but he began to talk peacefully and kindly, bu-duchi is covered by the same-la-ni-em about-la-give de-vice. He told her:

- Believe me, most beautiful girl, that if you take me as your husband, you will free from all the heavy torments awaiting you, even though you wouldn’t even agree to make sacrifices to the gods. I won’t force you to do this, just agree to marry me.

To this the bride of Christ from-ve-cha-la:

- Not a word, not a torment, not even death itself will force me to unite in marriage with you before you You will become a Christian and will not receive Holy Baptism.

“And I would have done this, beloved,” answered Elev, “if I had not been afraid of the king’s wrath: for When the king finds out about this, he will not only destroy me with this dignity, but with him my life itself.

The holy one said:

- If you are so afraid of your king - mortal, temporary, who has power only over the body, and not over the soul, then how can I not fear the King of the Immortal, who has power over all kings and powers? I breathe above all the breath and above the soul, and how can I unite with my husband? - together with His enemy?! If one of your slaves entered into friendship with your enemy, would it be pleasant for you and would not anger you? Would you give up on your slave for this? So, don’t talk about it, don’t say a hundred words, trying to convince me. If you want, turn to my God, if you don’t do this, then kill me, throw me in the fire, cut me off ra-na-mi, give in to the beasts and expose-anyone to torment, but I do not obey you, for you are against me , marriage with that boy is the same to me as friendship with demons, and marriage with that boy is the same as a dying coffin, in front of the eyes behind the mo-i-mi.

Hearing this, Elef was aflame with anger and changed his face, for such is unclean love, which -where they despise her and hate her. He ordered Juli-a-nia to live and to stretch out the cross, tying the ver-rev-ka by the hands and behind no-gi, and then beat the su-hi-mi zhi-la-mi and the rods at the same time. And the holy bi-chu-e-ma was six-in-and-on-mi - for a long time, until the mu-chi-te-li got tired. She, although by nature, was a weak co-court, courageous, but endured the torment.

When he told us to stop bi-che-va-nie, the eparch said to Julia:

- This, Juli-a-niya, is only the beginning of your torment, incomparable, but great ones are waiting for you if you are not with -don’t eat the victim-you ve-li-koy Ar-te-mi-de.

But the mu-che-ni-tsa, wishing it was better to endure torment than to listen to Eleu-sia, is still bowed down -thread it to fulfill his will, from-ve-cha-la:

- Oh, you are not a be-zu-man and without-a-ra-su-den! Why aren't you torturing me yet? What else are you waiting for? I am more willing to endure torment than you are willing to torment me.

Then the saint stood tall by the hair and hung like that for a considerable part of the day, so that the skin on her head was a hundred -la from the body, the face was swollen and the eyebrows were raised upward. Elev, having, out of love for her, still some hope, kindly convinced her to spare herself. When his kind words and request not to lead to any success, he became even more angry and he used a strong hot iron to scorch her side and set fire to other parts of the body, then tied her hands and piercing her thigh with a sharp iron, he plunged her, barely alive, into darkness.

Walking in that place, Saint Julia-a-niya lay there, faithfully married to the earth, and cried out to God:

- My God, all-powerful, indomitable in strength and strong in deeds! Get away from me these sorrows and from the pain that has befallen me from-ba-vi, as from-ba-vil Da-ni-i-la from lions, Fek-lu - from fire and animals! My father and my mother left me, - You, Lord, do not go away from me, but, as you once kept from - il-chan, who passed through the sea, and drank their enemies, so save me now. Elev-sia rose up against me, and with him Sa-ta-well, who is trying to resist me in the spa, co-cru-shi, oh inconceivable King!

When Juli-a-niya prayed to God like that and the prayer was still on her lips, the invisible enemy - the devil, pre-formed Seeing the light of An-ge-la, he appeared to her in the same image and said:

- Here, Juli-a-niya, you are enduring severe torment, and even more severe and unbearable for those -bya Elev-siy. When you get out of that place, you will immediately make a sacrifice to the gods, because you won’t be able to move on. to experience intense torment.

The saint asked:

- Who are you?

The devil said:

- I am an Angel, and since God cares a lot about you, he sent me to you, because He wanted you to -I listened to the eparch and from many torments your body would not have perished. The Lord is merciful and will forgive you this for the sake of the weakness of your tormented flesh.

Hearing this, the woman was surprised and embarrassed, for she saw that the one who had appeared was an Angel, and according to the cham - enemy. That's it, sighing from the depths of her heart, with tears in her eyes she said:

- My Lord, the Creator of the universe, Who is the only one praised by the Heavenly Powers and the multitude trembles -owls! Do not despise me, who suffers for Your sake, lest my enemy ever mix sweetness with bitterness and give it to me. Tell me, who is the one who spoke such words to me? Who is the one who calls himself Thy servant?

So the saint called and was immediately heard, for a voice came from heaven:

- Go for it, Juli-a-niya! I'm with you! With the one who came to you, do whatever you want: I give you power and strength over him, and from him find out who he is and why came to you.

Following this, the next miracle happened: immediately the eyes opened and the iron fell from her thighs, and then where the saint rose from the earth with health and a strong body, and the devil, held back by the power of God, stood and could not run, being bound by invisible bonds. The holy mu-che-ni-tsa grabbed him like a slave without a clue, and, as if before her great-great-grandmother, stood ask who he is, where he is from and by whom he was sent. The devil, although he was full of lies, was nevertheless forced to torment him by the power of the Creator, started - although against the will - to speak is-ti-well.

“I,” he said, “are the devil, one of the first princes of darkness, and was sent by my father to try and seduce those.” bya, for we have received great pain from your prayers and from your de-vi-che-tse-lo-wisdom and wisdom feminine patience. I am the one who once co-went with Eve in paradise to die for God. I inspired Ka-i-nu to kill his brother Abel. I taught Na-vu-ho-do-no-so-ra to stand on the field De-i-re zo-lo-to-is-tu-ka-na. I deceived the Jews into worshiping idols. I made the wise So-lo-mo mad, arousing in him a passion for wives. I inspired Herod to kill the babies, and I told Judas to betray the Teacher and kill himself. I moved the e-re-evs to hit Ste-fa-n with stones, I moved Nero - to crucify Peter's head down and behead Pav with a sword -la.

Hearing this, Saint Julia-a-niya created a new miracle, for others laid bonds and wounds on him (except for the Nevi -di-myh, to whom the devil was bound by God), because, having bound him, she began to beat him. And what a surprise - the incorporeal and ignorant spirit could be tied by material bonds - mi and beat! For the power of God, holding him back, does not give him the opportunity to escape from chains and na-ka-zy-va-yu- She, although invisibly, but through real pain, gave him into the power of her beloved bride. And the demon endured pain from the hands of the maiden, as from the hands of their God, for together with the real scourge the demon received and an unsubstantial ulcer - the one from which the demonic slave suffers.

“Alas for me,” he exclaimed, “what should I do now and how to escape?!” I deceived many and brought them into misfortune, but now I myself am deceived and fall into misfortune. I have subjected many to injury, and now I myself am bound by girls’ hands and am vulnerable by them. I have been a slave to many people, and now I am being held captive, like a prisoner and a slave. Oh, my father - sa-ta-na! Why did you send me here? Didn’t you really know that there is nothing stronger than virginity and stronger than the prayers of men?

So Saint Julia-a-niya was mu-chi-la be-sa all night, and in the morning the eparch ordered, if she was alive, bring her out of the dark. nope. The saint, as she walked, dragged Dia-vo-la along with her and threw him into a heap of mud that fell on the road. Then she stood before Elev-si-em, irradiating her former beauty and bliss of her face and health -shaking with her whole body, as if she had never experienced any torment. Surprised, the mu-chi-tel told her:

- Tell me, Julia-a-niya, when and in what way did you learn that kind of magic? And by what art did you heal from your wounds so quickly, so that you won’t even find a trace of them on you?

Holy from-ve-cha-la:

- I don’t know any art of magic, but I was used by an inexplicable and all-powerful si -God, who has not only saved you, but also your father - your lips, and yours, and me -la go-once-to-stronger-about-them of you. Both you and your lord are the devil under my feet, for I have bound your lord to someone you work, and your torments are done as if they had never happened. So my Christ, who lived here for your sake, and there for you, your father and your servants, granted eternal fire and terrible tartar, pitch-black darkness and a completely black place, where you will soon -you look.

Then the tormentor, having heard from the saint’s lips about eternal fire, immediately ordered a great temporary fire to be started, and they burned the stove very hard and bro-she-on that holy one. She, standing unharmed in the flames, prayed there to the Lord and shed tears from her eyes, - and suddenly these small tears became, as it were, like two tears that came out and burned out all the fire.

The entire people of Nizhny Novgorod were completely amazed by this miracle, and about five hundred men believed in Christ , and wives - one hundred and thirty. All of them seem to shout with one mouth:

- There is One God, One is the One Who glorifies the martyr of Julia, and we believe in Him, but from the language - what kind of idol-worship from-ka-zy-va-em. We are Christians! May the sword come upon us, may the fire come, may any cruel death come, we are going together with Juli-a-ni- with her to die for the One True God!

When they shouted like that to everyone, the eparch immediately ordered the presence of armed soldiers and , having de-lived everyone who had believed from the gathering at the sight of the people, behead them with a sword, which was exactly what was used no-no. And they all joyfully bowed their heads under the sword and died for Christ, receiving Baptism in their own blood -see yours. After this, the tormentor, breathing my untamed rage, ordered to undress the saint and throw her into a very boiling boiling cauldron. bodies and cook for a long time, as if some kind of food. But this cauldron was like a warm bath for the saint after her labors, for it did not harm her body in the least, but only washed her, as if in the ku-pe-li, for the Angel of God came down to her one day and kept her safe from harm. The fire from the furnace rushed towards a hundred people around and did what once happened to the furnace of Babylon - everyone who came before stig, burned. After that, the cauldron burst, and the woman came out of it unharmed. The people, with astonishment, surrounded her like a tall tower, for the saint had really become taller than everyone else.

Seeing all this, the tormentor did not know what else he could do, since all his torment had not reached its goal. Considering himself a ridiculed and disgraced girl, he began to tear out his hair, scratch his face, tear on one's clothes and, out of strong anger, utter many blasphemous and defamatory words against one's gods, - what, Serving them, he could not defeat one girl. Then he condemned the holy mother Julia to be beheading with a sword.

The devil, who was bound by the saint in the dark, appeared again and, standing in the distance (for he was still afraid of the holy mu-che -ni-tsy and remembered about the blows that were not-seen by her) in-my image - in the form of a person, - ra-do- he was about to condemn her to death and then tried to quickly take her and put her to death. When the holy maiden looked at him with a menacing eye, he immediately trembled and exclaimed:

- Oh, woe is me! This nemi-lo-sti-vaya girl wants to grab my hand again!

And, having shouted this out loud to everyone, the devil disappeared.

Once upon a time, taking the mu-che-ni-tsu, led her to the trunc-che, and the saint walked in joy and gaiety, as if for marriage, hurrying to the marriage devil. Having completed the prayer, she put her holy head under the sword and was be-headed by the sword. So she got together with her beloved Woman - Christ the Lord, for whom with joy -stra-da-la.

A certain Roman named Sophia, who was at that time on some business of her own in Niko-mi- diya and returning back to Rome, she took with her the body of Christ’s martyr Julia. Bringing him into her house, she subsequently built a bla-go-sculpted, worthy, so-so mu-che-ni-tsy, cer- -kve in the name of Julia-a-nia and with honor lived in her holy relics.

Eleven soon suffered the execution of God: when he was sailing on the sea, a storm arose, smashed the ship, and all the former in the ko-rab-le for some reason. Elev himself, to great misfortune and torment for himself, saved himself from drowning and sailed to a certain island , where he was torn apart by dogs.

So the wicked man perished in full view, having received adequate retribution for his deeds - for the murder of an innocent and holy -that girl Iuli-a-nii.

Such-a-whether you were a-much-any-thing about the deed of the bride of Christ, Julia, and the suffering-dis-tant end of her.

She was born in Elev-this in the ninth year from her birth, in the seventh year of her -I saw my co-existence with the Immortal Woman, who lived for Him with my soul and now rejoices in the heavenly black- the same with Christ the Lord, from all creation glorified to endless ages. Amen.

Notes

For information about Ni-ko-mi-dia, see p. 954, approx. 7.

Apollo is one of the most popular ancient Greek and Roman pagan gods, considered -I am the god of the sun and mental light, as well as of society in a row, protection for-co-on and the divine pro-ri-tsa-niya of the future. Ar-te-mi-da - otherwise Di-a-na - a well-known language god among the Greeks, oli-tse-tvo-rya-la with lu -well, it was considered that there were no forests and hunting. The service to this goddess departed with great ve-li-ko-le-pi-em and shine. Miracles of the Martyr Juliana

Congratulations to all the brethren on the Great Feast of the Nativity of Christ! Father Savva, I am the same R.B. Photina, to whom the holy martyr JULIANA appeared in a dream! In the Italian town of VIGEVANO there is the Church of St. Francesco of Assisi, where I have repeatedly gone to pray at one of the altars, where there is a bust with the HEAD of the holy martyr JULIANA. I really wanted to find out exactly whose CHAPTER this was and specifically which JULIANIA, because there are several martyrs with the same name, and they all lived at different times... And the answer was given to me through a dream. You can’t even call it a dream - it was reality. A few days ago I sent you the life of the holy martyr so that you MUST TELL the FULL LIFE of this great saint (on your page “SANCTIES” only a brief summary of the life is told I am a holy martyr...) And, for this reason, the episode in prison, when she was given the power and strength to bind and beat the devil, is VERY important. My soul was present at this... After this there were many miracles that proved that this was precisely the same JULIANA from NIKIMIDIA. For example, this vision took place on the night of December 21 (and, indeed, the saint’s memory is celebrated on January 3 according to the new style - December 21 according to the old style!). Second example: in her hands she had a rope (with which she tied and beat), with knots at the ends... To prove this, I will send you an ancient fresco icon, where you can see everything exactly as it really was . Third example: a monk stood next to her and somehow unusually held the same rope, tied into knots at two ends. I later realized who it was and why he was holding exactly the same rope in his hands in such a peculiar way. It was a statue of St. Francesco (I will send a photo), in the very church where the HEAD of St.M. is located. JULIANIA. (Usually statues have rosaries and rosaries hanging in their hands, but he, which is very strange, has a rope...). I realized that in this way St.m. JULIANA made me understand that: 1. everything that was shown to me was true; 2. that the HEAD of this particular saint is in this church; 3. and the monk who was holding a rope in his hands is a statue of St. Francesco (just like in the dream!). There are already many examples of miracles - I can’t list them all, I think that these ones I’m talking about are enough for now! I feel her patronage. Italians celebrate the feast day of St. JULIAN on February 16th. I only recently learned that several years ago pilgrims came from Milan to venerate the head of the saint! By the way, all the events in the vision took place in the same church - it is always very dark in it even during the day, and only the light falls on the statue. .. Sorry, maybe I’m expressing my thoughts incorrectly. I feel like I have an obligation to tell everyone about JULIANIA. I think that St.m. JULIANA wants people to remember her and come to her in prayer. We have an Orthodox church in Vigevano. I told everything I saw to my confessor B. Sergius - he is also the rector of our church (rector of many parishes in Italy). Father was very happy and said that we need to organize permission with the pastor of the Italian church so that at least once a month we could venerate the holy HEAD of the holy martyr I U L I A N I! By the way, I learned about your monastery only after the events that I described above! I wish all your brethren God's help in your exploits!

Life

Saints Juliania and Eupraxia were the sisters of Saint Alexy, Metropolitan of Moscow, and came from a noble family of Chernigov boyars.

In the pious family of the saint's parents there were five sons and two daughters: Julia (Eupraxia in monastic vows) and Ulyana (Iuliania). Love for their elder brother prompted the sisters to build a monastery in honor of Saint Alexis, the man of God who was the patron of their brother in monasticism. Initially, the monastery was erected on Ostozhye (now the territory of the Moscow Conception Monastery). At that time, this area was partially covered with forest, and most of it was covered with meadows with hayfields, which is why it was called Ostozhye, Stozhenets, now Ostozhenka (hay stacked in stacks). This place was secluded and quiet, which was very favorable for creating a monastery. On one side flowed the Ostozhenka River, which has long ceased to exist, and on the other the Moscow River.

The first abbess of the monastery was Juliana. The chronicle of that time says that she was from the city of Yaroslavl, the daughter of a certain rich and famous parent. However, there is a very widespread legend that the first abbess of the monastery was one of the sisters of St. Alexis. Entirely imbued with the spirit of Christian piety, she wisely led the sisters entrusted to her, teaching them monastic life not only by command and advice, but also by personal example.

The Venerable Juliana, like her brother, early despised worldly pleasures and trained in monasticism through spiritual asceticism, followed the experience of the ancient ascetics in managing the monastery. Having a bright mind, she clearly recognized the need for differences in treatment of the nuns of the monastery and blessed the newcomers to obey in accordance with the abilities and character of each; was able to unite, by the power of her wise rule, people of different origins and worldly habits into a spiritual family. Entirely imbued with the spirit of Christian piety, she taught monastic life not so much by command as by advice, request and her own example. These spiritual qualities earned her the universal love of not only monastics, but also the laity.

The faithful assistant of the Monk Juliana was her sister, the nun Eupraxia. They carried out all the work on building the monastery together. Everything in the monastery was done with the advice and blessing of their elder brother, and a cell was built near the southern part of the fence, in which he often stayed.

The sisters of St. Alexis shone with their ascetic life. For their mercy and meekness, spiritual wisdom and humility, even during their lifetime they were revered by the people as saints.

The venerable women had loving and merciful hearts and were always ready to help the hungry, the poor, the disadvantaged, who came under the roof of the holy monastery. During the troubles of the Russian land, they became comforters, prayer books, nurses, healers of all the suffering and sick. Thus, by showing love to their neighbors, in meekness and humility, the reverend sisters worked out their salvation.

But now the days of the earthly life of the founders of the monastery have come to an end. The beloved abbess died in 1393 on the fourth Saturday after Easter, on the night of May 3, 1393, and was buried near the church.

The death of the head of the hostel was noted by the chronicler of that time: On the Great Day (Easter) on the fourth week on Saturday, Abbess Alekseevskaya Ulyana, the daughter of a certain rich and famous parent, reposed in the night, she herself was extremely God-fearing, having been a monk for more than 30 years and the abbess of the former 90 monks, and She was the leader of the general life of women, and for her great virtue she was loved by everyone and honored everywhere and placed near the church. A year later, the abbess’s sister, nun Eupraxia, also died.

A chapel was soon built over the burial place of the reverend sisters. Later, in 1766, a temple was built on this site in honor of the Burning Bush Icon of the Mother of God, which in 1887 was connected to the Cathedral of the Nativity of the Blessed Virgin Mary and consecrated in honor of the Kazan Icon of the Mother of God.

And after their death, the monks did not leave the monastery they created. The Lord vouchsafed to His saints the gifts of grace, which were revealed by many miracles performed by Saints Juliania and Eupraxia through the fervent prayer of all who called on them for help. By the end of the 19th century, documents were prepared for the canonization of the ascetics, but the events of 1917 prevented this from happening. The glorification of Saints Juliania and Eupraxia took place in 2000.

According to legend, Saint Juliana of Vyazemskaya was born in the last quarter of the 14th century. She came from a noble and pious family of boyars, the Gostomyslovs. Her father Maxim Danilovich was appointed governor in the city of Torzhok, which was subordinate to Veliky Novgorod. In 1391 he was killed for his adherence to the Grand Duke of Moscow Vasily Dmitrievich. Juliania's mother, Maria Nikitichna, could not survive the untimely death of her husband, and died a few months later. Before her death, she called her husband's brother, Fyodor Danilovich, and instructed him to raise her four-year-old daughter Juliana. He became a father figure for the girl and raised her in the spirit of true Orthodox piety.

Having lost her parents, Juliana did not become despondent, but growing more and more, she relied on the will of God. Prayers to the All-Bountiful Lord in her uncle’s house and in the temple became her main consolation. Piety and fear of God became integral qualities of Juliana. The all-wise Lord, seeing her sincere faith, did not abandon her, giving her not only a pure and gentle soul, but also a beautiful and comely appearance. Upon reaching legal age, Juliania was married to Prince Simeon Mstislavovich of Vyazemsk. He was distinguished by meekness, fear of God and love of mankind. Holyly fulfilling the Commandments of the Lord, having accepted the Sacrament of Marriage, Simeon and Juliana immediately fell in love with each other. The life of their pious family proceeded peacefully and quietly, with mutual consent. They were like two pure white doves among the black and predatory crows.

The Russian land, which was then in vassal dependence on the Golden Horde, was not going through its best times. Civil wars, cruel morals, betrayal, envy and slander were widespread among the ruling princes. At the turn of the XIV-XV centuries, there was a constant threat to the western borders of our Fatherland from the Lithuanians.

In 1390, the son of the Holy Blessed Grand Duke Dimitri Donskoy (May 19/June 1), Grand Duke of Moscow Vasily Dmitrievich, who ruled from 1389 to 1425, married the daughter of the Lithuanian prince Vitovt - Sophia. This marriage contributed to the fact that the Smolensk principality, bordering between Moscow and Lithuania, was then experiencing the last years of its existence. During the entire period of his reign, the Grand Duke of Lithuania Vytautas wanted not only to conquer the Smolensk lands, but also to gain a strong foothold on them, which his son-in-law Prince Vasily Dmitrievich practically did not interfere with.

The last owner of the Smolensk lands, Prince Yuri (George) Svyatoslavovich, came from the family of Vladimir Monomakh, from the tribe of the Smolensk prince Rostislav Mstislavovich (grandson of Monomakh). A fearless and power-hungry man, he was distinguished by an extremely restless character, a cruel disposition, and he himself often got into quarrels with his neighbors. Prince Yuri received the Smolensk principality in 1386, after the death of his father Svyatoslav Ivanovich, who fell in battle with the Lithuanians. At the beginning of the 15th century, he ordered the execution of many Smolensk boyars and Prince Mikhail Romanovich Bryansky, thereby creating an opposition for himself from their embittered relatives and supporters. In 1404, the Lithuanian army besieged Smolensk for seven months, according to the Russian historian N.M. Karamzin: “without the slightest success.” But as soon as Prince Yuri went to Moscow with a request for military assistance, his Smolensk enemies secretly contacted Prince Vitovt and surrendered the city to him. The wife of Prince Yuri, the daughter of the Ryazan prince Oleg Ioannovich, was also captured. From Smolensk she was sent to Lithuania.

Holy Blessed Juliana of Vyazemskaya

At first, Prince Yuri with his son Theodore and brother Vladimir fled to Novgorod the Great, and stayed there for some time. After the fall of Smolensk, Lithuanian troops soon captured Vyazma. Prince Simeon Mstislavovich Vyazemsky and his faithful wife Juliania shared the bitterness of exile with Prince Yuri Smolensky.

In 1406, Prince Yuri asked for patronage and protection in Moscow. Grand Duke Vasily accepted Princes Yuri and Simeon into the service, giving them the city of Torzhok for food, dividing it into two halves. Previously, these princes were united by strong male friendship. They shared joy and sorrow in half. Prince Simeon always did not forget about his subordination to Yuri. He gave him preference everywhere and in everything, serving faithfully. And Princess Juliana expressed respect, affection and kindness to all the guests. In those years, she blossomed even more spiritually and physically, which captivated the hearts of everyone who visited their hospitable home.

The peaceful and happy life of Simeon and Juliana in Torzhok did not last long. One of the negative character traits of Prince Yuri - voluptuousness, exorbitant love for women, took extreme forms here. And if earlier, having his legal wife nearby, he still restrained himself, then in Torzhok, feasting and indulging in empty entertainment, he quickly lost all control. He was seduced by the beauty of Princess Juliana. Envy of Prince Simeon crept into his heart, turning into an irresistible desire to certainly take possession of someone else’s wife. Animal passion and vile carnal lust fired his imagination and clouded his mind. He forgot what our Lord Jesus Christ said in the Sermon on the Mount about adultery. “I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart” (Matthew 5:28). I also forgot that the Old Testament reminded: “Do not covet her beauty in your heart. ...Can anyone walk on burning coals without having their feet burned? The same thing happens to the one who goes in to his neighbor’s wife; whoever touches it will not be left without guilt” (Proverbs 6, 25, 28-29). Confident of his impunity and permissiveness, Prince Yuri began to look for an opportunity to desecrate the honest marriage of the faithful Simeon and Juliana. He repeatedly came to their house with evil intentions, but the chaste princess skillfully avoided all his intrigues. Having broken the tenth commandment of God: “You shall not covet your neighbor’s house; You shall not covet your neighbor’s wife, (nor his field), nor his male servant, nor his maidservant, nor his ox, nor his donkey, (nor any of his livestock), nor anything that is your neighbor’s” (Ex. 20:17), Prince Yuri soon moved from dirty thoughts and desires to unclean actions.

Completely blinded by prodigal passion, the unfortunate Prince Yuri decided to achieve his goal with insidious cunning. Having arranged a lavish feast in his house, he invited Prince Simeon and Princess Juliana. Incited by an evil spirit, Prince Yuri did not want to remember that it was drunkenness that most harmed chastity. “Don’t look at the wine, how it turns red, how it sparkles in the cup, how it flows smoothly; subsequently, like a snake, it will bite, and sting like an adder; Your eyes will look at other people’s wives, and your heart will speak debauchery” (Proverbs 23:31-33). Having drunk wine, and having lost all control over himself, Prince Yuri insidiously stabbed the unsuspecting Prince Simeon with a sword. Thus, having finally entered the path of lawlessness, violating the sixth commandment of God: “Thou shalt not kill” (Ex. 20:13). Then he ordered the servants to forcefully, “as if he had lordly power over her,” to bring the blessed Juliana to his bedroom. And here she, even under pain of death, knowing about the death of her husband, was not afraid of violence and threats, did not commit lawlessness, continuing to unshakably maintain her chastity. With prayers, exhortations and righteous anger, Princess Juliana tried to reason with the insane sensualist, wanting to divert him from a new crime. “Why, my lord, are you working in vain? Never let such a shameful thing happen! You know, my lord, I have a husband and how can I desecrate his honest bed! It’s better for me to die than agree to such a bad deed!” The words of Saint Juliana led the criminal soul of the sensualist into a state of obsession. In a frenzy, Prince Yuri came closer to her and, seeing her resistance, became furious and threw her down, trying to take possession of her. Princess Juliana, with courage unusual for a fragile woman, began to defend herself from the rapist. Grabbing a knife, she tried to stab Prince Yuri in the throat with it, hitting him in the hand. Taking advantage of his temporary confusion, Saint Juliana broke free and ran out into the courtyard screaming for help. Yuri became so mad that he ordered to catch up with the princess, cut off her arms and legs, kill her and throw her dead body into an ice hole in the Tvertsa River.

According to the handwritten Life of the Holy Princess Juliana, kept in the cathedral church of the city of Torzhok, Prince Yuri, by deception and cunning, lured Princess Juliana into one of the rooms of his palace. After attacking her and screaming for help, Prince Simeon came running. Prince Yuri, mad with rage, rushed at him and killed him; and Princess Juliana himself “chowed into pieces” and ordered to be thrown into the river. Having suffered from Yuri, the chaste Juliania and her husband, the blessed Simeon, washed their wedding crowns with immaculate blood, and peacefully went to the Lord to receive the crown of martyrdom there. Instead of a short and temporary earthly life, they received eternal life and the kingdom of heaven. Their death followed on December 21, 1406.

According to legend, the body of the holy noble prince of Vyazemsky Simeon Mstislavovich was transferred with honors to Vyazma, had a funeral service and was solemnly buried in the fortress, on Cathedral Hill, in the St. Nicholas (later Trinity) Church. His property, by common agreement of the children of Simeon and Juliana and with the consent of the Grand Dukes of Moscow Vasily Dmitrievich and Vitovt of Lithuania, was transferred to the Vyazemsky Cathedral. Since then, prayerful commemoration of Prince Simeon and his wife has been constantly performed there. Holy Prince Simeon is revered locally in Vyazma and Torzhok. His images are found in icons and paintings in the churches of Torzhok, Tver and Vyazma. It is included in the Cathedral of Smolensk Saints. The Vyazemsky Cathedral was rebuilt several times, the city itself was attacked by the enemy, and the relics of Saint Prince Simeon are considered lost.

After the brutal murder, despised and blamed by everyone, Prince Yuri fled to the Horde. In his Epistle to the Ephesians, the Apostle Paul reminded: “...Know this, that no fornicator, or unclean person, or covetous person, who is an idolater, has inheritance in the kingdom of Christ God” (Eph. 5:5). Unable to find peace for himself in the wild steppes, tormented by pangs of conscience, he withdrew to other lands and wandered, afraid to even say his name. Soon Prince Yuri returned to Rus' and began to look for a deserted place to settle in, repent and mourn his terrible sins. He remembered the words of King David from the Psalter: “...I revealed my sin to You and did not hide my iniquity; I said: “I will confess my crimes to the Lord”; and You have taken away from me the guilt of my sin” (Ps. 31:5). He found a modest monastic refuge in the domain of his father-in-law, Prince Oleg of Ryazan. In the Nikolaev Venev Monastery, located near the Sturgeon River (34 versts from Tula), he was received by Abbot Peter. Having confessed and repented, Prince Yuri remembered his “many troubles and misfortunes, and worldly rebellions, and spiritual passions.” For “...he who hides his crimes will not prosper; but whoever confesses and leaves them will have mercy” (Proverbs 28:13). After staying in the monastery for several days, he became seriously ill and died on September 14, 1408.

Martyr Juliana Vyazemskaya. Fragment of the Novotorzh Wonderworkers icon. 1797

The Lord discovered the remains of the holy blessed princess Juliana in the spring of that year. According to legend, her whole and incorrupt body, floating against the current, was discovered by one sick (relaxed) peasant walking to the city of Torzhok along the banks of the Tvertsa River. Having seen the miraculous phenomenon, he was amazed, frightened and was about to leave when he heard a voice coming from the lifeless body: “Servant of God, do not be afraid. Go to the cathedral church of the Transfiguration of the Lord and tell the archpriest and others to take my sinful body from here and bury it on the right side of this church.” At the same time, the peasant felt completely healthy. With joy, he fulfilled the wonderful command of blessed Juliana. Immediately, having received the news of the discovery of the body of the honest princess, many people, led by the cathedral archpriest, went to the indicated place. Not far from the shore, they found her remains and, with appropriate triumph, transferred them to the cathedral, where Saint Juliana found her rest in a stone tomb. At the same time, many patients received healing from their serious illnesses.

In 1598, the protodeacon of the cathedral church of Torzhok, John, without any blessing, wanted to secretly examine the relics of Saint Juliana, which were kept under wraps. For forty days he prayed to God and fasted. When Father John began to dig up the princess’s burial, he was overcome with horror. At the same time, fire burst out of the coffin, severely scorching the daring archdeacon, and a voice was heard: “Do not work in vain, father, for you should not see my body until it is the will of God.” The punished protodeacon lay motionless for half a day, until the sexton who entered the church saw him and called the people together. John with tears told everyone about what had happened to him. For more than two months, the protodeacon lay in bed, unable to get up. He sincerely repented, and only by praying at the tomb of Saint Juliana, where his relatives brought him, did he receive healing.

In April 1815, they began dismantling the old Transfiguration Cathedral in Torzhok, built back in 1364 on the site of the more ancient Spassky Church. At the same time, part of the stone tomb was opened, in which the remains of the holy princess rested. Day and night, people flocked to the burial place of the blessed Juliana. Many of the sincere believers, touching her coffin, or taking part of the earth from the temple, received healing from their illnesses. At this time, the construction of the walls of the new cathedral continued. In connection with the glorification of Saint Juliana, on June 2, 1819, under the cathedral church, on the right side, a chapel was built and consecrated in her honor. In 1906, it was turned into a separate chapel dedicated to the Holy Princess Juliana. According to the testimony of Archbishop of Tver and Kashinsky Dimitri (Sambikin; 1839-1908), in 1820, for the chapel (right) altar dedicated to Saints Juliana of Nicomedia and Juliana of Vyazemsk and Novotorzh, in the Transfiguration Summer City Cathedral, an antimension was issued by Archbishop Philaret (Drozdov; 1782-1867; saint; memory November 19/December 2). In 1822, the construction of a new cathedral, built according to the design of the architect K.I. Rossi, completed, and then it was consecrated. In the name of the holy Princess Juliana, a chapel was also built in the church in honor of the holy noble prince Alexander Nevsky in Tver.

“Having lived piously in the law and done good deeds, adorned like a strong adamant, you appeared as the chaste, holy, blessed princess Juliana; Having despised the perishable glory and goodness of the body, you defeated the evil enemy and accepted martyrdom for the sake of chastity. For this reason, having been crowned with an incorruptible and eternal crown from Christ God, now from the faces of the martyr you rejoice and great miracles flow to us who come to your tomb, abundantly. With the same cry: pray to Christ God for all of us, who honor your sufferings with faith and love,” is sung in the troparion of Saint Juliana.

During the anti-religious campaign that unfolded throughout Russia, on February 5, 1919, the tomb with the relics of Holy Princess Juliana was opened. Government officials called this looting and desecration of an ancient shrine a “public examination” and “liquidation of the cult of dead bodies.” According to some reports, after this incident, the relics of Saint Juliana rested in the Church of the Archangel Michael in the city of Torzhok even before 1930. Other sources claim that immediately after the autopsy, the Bolsheviks threw the relics of Saint Juliana into the Tvertsa River. Currently, the location of the relics of the blessed princess Juliana is unknown.

The Orthodox Church honors the memory of the holy faithful Prince Simeon and Princess Juliania of Vyazemsky on December 21/January 3 (Old Art.), the day of their martyrdom. And also: on the Sunday before July 28/August 10 - Cathedral of Saints of the Land of Smolensk, Sunday after June 29/August 11 - Cathedral of Saints of the Land of Tver, second Sunday after Pentecost - Cathedral of all the saints in the Russian land who have shone forth and blessed Juliana, Princess Vyazemskaya - 2 / June 15.

The martyrdom of Saints Simeon and Juliana is reflected in many Russian chronicles. There are known handwritten legends about them: “The Tale of the Blessed Princess Juliania, the wife of the Blessed Prince Simeon Mstislavovich Vyazemsky” and “The Tale of the Murder of the Holy Prince Simeon Mstislavovich Vyazemsky and his Chaste Princess Juliania, and of Prince Yuri of Smolensk”, on the basis of which the Life of Iu was compiled creepers A separate chapter is devoted to this event in the Degree Book. In the first half of the 19th century, a service to the holy blessed princess Juliana was compiled, which was subsequently placed in the Menaion for December. The Akathist to her was compiled in 1883 by Andrei Fedorovich Kovalevsky.

Lives of the martyrs Paul and his sister Juliana

The holy mu-che-ni-ki Pa-vel and his sister Iuli-a-niya were executed under the emperor Avra-li-an (270-275 ) in the Phoenician city of Pto-le-ma-i-de. One day he came to Pto-le-ma-i-du. When he was surprised among those who met him, Pa-led crossed himself with the sign of the cross, and that was for-me. He was immediately grabbed and thrown into the dark. When the next day he was brought to trial, he openly and boldly confessed his faith in Christ, for which he was subjected to a hundred torments. Julya-a-niya, seeing her brother's strife, began to accuse them of injustice in front of everyone and a hundred, for which I would have been subjected to the same punishment. Mu-che-ni-kov bi-li, they tore their bodies with iron hooks, burned them on red-hot grates, but could not... Is it possible to break the wondrous patience of the Lord under them? Three in-and-new ones, who are the saints, who have raised the spirits of the mu-che-ni-kovs, Ro-va-li in Christ. These new ones from God's bran-ki, Kva-rat, Aka-kiy and Stra-to-nik, were immediately executed. The mu-chi-tel tried to seduce Saint Julia by promising to take her as his wife if she was willing from Hri -a hundred, but the saint rejected the offer of seduction and remained adamant. According to their instructions, they are not from the bliss for desecration, but the Lord agrees I kept it there too: everyone tried to touch the saint and lost sight. Then the once-angry im-pe-ra-tor came to burn the bodies of the mu-che-ni-kov again. A crowd of people drinking around, looking at the suffering of the innocent, began to murmur loudly, Avre-li-an came to the hall immediately -but decapitate the mu-che-ni-kov. With joyful faces, the brother and sister went to execution and sang: “For thou hast saved us, Lord, from those who hate us and hate us with disgrace.” (

JULIANIA

JULIANIA

(between 1500 and 1540?), right. (memorial on July 6, on the 3rd Sunday after Pentecost - in the Cathedral of Belarusian Saints, on October 10 - in the Cathedral of Volyn Saints, on the 2nd Sunday of Great Lent - in the Cathedral of All Kiev-Pechersk Reverend Fathers, on September 28 - in Cathedral of the Kiev-Pechersk Reverend Fathers, resting in the Near Caves), Kiev-Pecherskaya, prince. Golshanskaya (Olshanskaya). Nothing was known about I. until the discovery of the tomb with its incorruptible relics near the chapel of St. John the Theologian of the Assumption Cathedral in the Kiev-Pechersk Monastery, which, according to the “Teraturgium” by Hierom. Athanasius of Kalnofoisky (K., 1638), occurred between 1599 and 1617, under the Pechersk archimandrite. Elisha (Pletenetsky). I.'s body was in rich clothes, with jewelry and a crown on her head. On the coffin lay a stone with the coat of arms of the Golshansky princes (the coat of arms depicts a kitovras (centaur)), on a silver plate on the stone there was an inscription: “Iuliania, Princess Olshanskaya, daughter of Prince George of Dubrovitsky-Olshansky, who died as a virgin in the sixteenth year of her birth.”

I. belonged to one of the most noble families of the Grand Duchy of Lithuania - the princes of Golshansky, relatives of the Gediminovichs (the family ceased after 1556). The family was named after their patrimony in Golshany (now in the Grodno region of Belarus). From the beginning XV century the Volyn branch of the Golshanskys was called the Dubrovitskys (Dombrovskys) from the city of Dubrovitsa (now in the Rivne region of Ukraine). Chapel in the name of St. John the Evangelist, near whom I. was buried, was built ca. 1470, i.e. the saint could not have died before this time. Apparently, I. lived between 1500 and 1540, her father was Prince. Yuri (Georgy) Ivanovich Golshansky-Dubrovitsky, known in the 1st half. XVI century benefactor of the Kiev-Pechersk Monastery, whose name was inscribed in the ancient Pechersk memorial. At the book Yuri Ivanovich had 2 wives - Juliania, daughter of Ivan Yaroslavich, and Maria, daughter of Andrei Sangushko. Obviously, one of them was I.’s mother. The will of Prince testifies to the piety of the family in which I. grew up. Yuri Ivanovich, according to which 6 monasteries and 16 cathedral churches of Kiev, Vilna, Lutsk, Vladimir received contributions, the will also contained an order for his sons to build a church (RGADA. F. 389. Op. 1. Book 21. L. 170 vol.- 176 volumes; see also: Yakovenko N. M. Ukrainian nobility from the 14th century to the mid-17th century: Volyn and Central Ukraine. K., 1993. P. 106). By order of a representative of the Golshansky family, possibly I.’s sister, Kng. Anastasia Yuryevna's marriage to Zaslavskaya, the Peresopnitsa Gospel was created (1561).

Soon after the discovery of St. I.'s relics were openly placed in the southwestern aisle of the Assumption Cathedral (the day of remembrance of the saint, July 6, was attributed to this event). Among the pilgrims in the Kiev-Pechersk monastery, a poetic epitaph of I., written, apparently, by Afanasy (Kalnofoysky), was distributed. The saint in the epitaph is called “a strong intercessor in heaven”; her relics are healed “from rebellious diseases.” The author talks about 2 miracles that occurred after the discovery of the relics of I.: leaving the cathedral, a Socinian heretic (see Art. Socinians), who stole a ring from the saint’s hand, suddenly died; I. appeared in a vision to Metropolitan of Kyiv. St. Peter (Tomb), after which the Metropolitan ordered a new shrine with a lengthy inscription and the best attire to be arranged for the relics of the saint. I. was canonized to local veneration under Metropolitan. Peter, as evidenced by its mention in the “Canon of the Venerable Father of Pechersk” (canto 9) by Meletius Siriga (c. 1643): “I bring to You, O All-Bountiful, Julian, an ever-illuminating candle, adorned with the oil of grace, with whose prayers keep me from all evil.” (Canon by the Venerable Father of Pechersk // All-week Akathists. Kyiv, 1677. P. 251). According to the French engineer and cartographer in Polish. According to the service of G. Levasseur de Beauplan (the first edition of his book about Ukraine was published in 1651), in the Kiev-Pechersk Monastery, among other saints, you can “see a certain Helen, whom they greatly reverence” ( Levasseur de Beauplan G. Description of Ukraine. M., 2004. P. 167; cf.: p. 402). Since about the veneration of k.-l. Helena is unknown in the Pechersk monastery; it should be assumed that the author had I. in mind, although his localization of the saint’s relics in the caves is doubtful.

The reliquary with the relics of I. in the Assumption Cathedral of the Kiev-Pechersk Monastery was severely damaged during a fire in 1718. The remains of the relics discovered after the fire were placed in a coffin and transferred to the Near (Antoniev) caves. In the place where I.'s shrine previously stood in the Assumption Cathedral, by decree of the Emperor. Anna Ioannovna on July 27, 1730, the relics of the 1st Kyiv Metropolitan were placed. St. Mikhail. Oct 8 1889 at the request of the Volyn archbishop. Modest (Strelbitsky) a particle of the relics of I. and a particle of the relics of St. Theodore (Prince Ostrozhsky), resting in the Far Caves, were transferred to the cathedral in Zhitomir.

In con. XVII century The Tale of the Finding of the Relics of I. was published with the troparion and kontakion of the saint (The Tale of the Finding of the Honorable Relics of the Holy God-pleasing Princess Juliana. K.,; see also: State Historical Museum. Sin. No. 684. L. 35-38), a special edition of the Tale was placed under the 6th of July in the Chetyi-Minea Metropolitan. St. Dimitri (Savich (Tuptalo)) ( Demetrius of Rostov, St. Lives of the Saints. M., 1762. Book. 4. pp. 244-245). According to the Tale of the Finding of I.’s Relics, miracles and healings were performed at the saint’s tomb through the prayers of believers. On July 23, 1823, by decree of the Synod, it was allowed to print the Tale of the Finding of the Relics of I. during the publication of the Kiev-Pechersk Patericon. In the “Book, verb Description of Russian Saints,” known in the lists of the 18th-19th centuries, I. is mistakenly referred to as “the holy Grand Duchess Juliana of Obolenskaya” (among the “saints of the city of Kiev”), her burial in the Kiev-Pechersk monastery dated back to before 1492 (“in the summer of 6000” - the date is unfinished in terms of hundreds, tens and units) and dated July 26 (Description of Russian saints. P. 9).

Church-wide veneration of I. was established by the decrees of the Holy Synod of 1762, 1775 and 1784, according to which it was allowed to print the services of the Kiev-Pechersk saints and include their names in the general church Moscow month books. Since 1843, the celebration of the Council of all Kiev-Pechersk saints and saints who have shone in Little Russia has been celebrated. In 1908, Volyn bishop. Anthony (Khrapovitsky) compiled the service of I.

In 2001, in Dubrovitsa, with the blessing of the Sarnensky and Polessky archbishop. Anatoly (Gladky) a parish was created in the name of I., in the temple there is an icon of the saint with a particle of her relics. On July 18-19, 2005, the 500th anniversary of St. princesses. Since 1999, a particle of I.’s relics has been kept in the temple in the name of the Great Martyr. St. George the Victorious in the village. Golshany.

Lit.: Description of the Kiev-Pechersk Lavra. K., 1847. P. 109-110; SISPRTS. pp. 143-144; Sat. materials for history topography of Kyiv and its environs. K., 1874. P. 34-35; Maksimovich M. A. Collection. op. K., 1877. T. 2. P. 228-229; Barsukov. Sources of hagiography. Stb. 283-284; Teodorovich N.I. Historical-statistical. description of churches and parishes of the Volyn diocese. Pochaev, 1899. T. 2. P. 611-612; Leonid (Kavelin). Holy Rus'. pp. 14-15; Golubinsky. Canonization of saints. pp. 214-215; Melnikov A. A. The path is not sad. Minsk, 1992. pp. 175-178; Diva of the Lavra Pechers. K., 1997. P. 43, 48, 57, 90, 128; Khoynatsky A.F., prot. Orthodoxy in the west of Russia in its closest representatives, or the Volyn-Pochaev Patericon. Zhitomir, 19972. P. 135-142; Filaret (Gumilevsky). RSv. 2008. pp. 379-380.

L. E. Kulazhenko

Iconography

I.'s iconography was influenced by the Tale of the Finding of the Relics of the Saint (The Tale of the Finding of the Honorable Relics of the Holy, God-pleasing Princess Juliana. K.), in which it is reported that the discovered incorruptible relics of the young princess were dressed in rich clothes and decorated with jewelry. Information about I.’s appearance is given in iconographic originals with a repetition of the description of her vestment: “Aki Varvara, dragging azure, purple damask cormorant, hair on the shoulders, on the head a royal crown” (BAN. Strict. No. 66. L. 316 - “left countries » 16th; end of the 18th century); “On the head there is a crown, in a necklace, in earrings and in the arm sleeve, a cormorant fur coat, cabbage roll underwear and damask” (RNB. Weather. No. 1931. L. 179 volume, under July 6; 20s of the 19th century); “Aki Olga” (IRLI. (PD). Peretz. No. 524. L. 58 vol., under 14 September; 30s of the 19th century; see also: Filimonov. Iconographic original. P. 33). A detailed description of I.’s appearance was compiled by V. D. Fartusov in a manual for icon painters, published in 1910: “Russian type, young, 15 years old, white-faced and very pretty; silk clothes: a sundress with embroidered silver and gold patterns and borders, a rich necklace on the neck, gold hryvnias with various beaded decorations, gold cuffs (bracelets) on the hands, precious rings with stones on the fingers, a maiden’s crown on the head, like a narrow kokoshnik, gold with multi-colored stones and beads, gold earrings in the ears, decorated with precious stones and pearls” (Fartusov. Guide to the writing of icons. P. 337).

In the middle - 2nd half. XIX century On the saint’s shrine in the Near Caves of the Kiev Pechersk Lavra, her image was placed, reproducing the appearance of the relics: I. is represented with her eyes closed, dressed in a light robe, a crown on her head, thick wavy brown hair lying on her shoulders, a cross in her hands folded on her chest. Above the shrine is a belt icon from the 40s. XIX century work by priest. Irinarcha with students from the workshop of the Kiev Pechersk Lavra. The saint is dressed in princely clothes decorated with stones in blue and red colors, on her head is a crown, strands of hair fall on her shoulders, in her right hand is a long cross with a Crucifix, her left is pressed to her chest. The youth and beauty of the princess are emphasized; she has large blue eyes, full lips, a long, regular-shaped nose, and blush on her cheeks. The halo is outlined with a thin line, at the top there is the inscription: “i i i”.

Late individual icons of I. and her images among Volyn and selected saints are found in churches in Ukraine (especially in Volyn). Thus, her full-length image is from the 2nd third of the 19th century. on canvas (Holy Dormition Pochaev Lavra: A look through the centuries: Historical narrative in words and images. Pochaev, 2007. P. 78) is available in the Assumption Cathedral of the Pochaev Lavra in one of the wall icon complexes, to the left of the central image of St. Job of Pochaevsky (on the right - senior prince Yaropolk of Vladimir-Volynsky). I. is written full-length, half-turned to the right, in a princely attire with an ermine mantle, and a cross in her right hand. Bust-length rectilinear image of I. in a circle (on the head there is a scarf and a diadem, hands on the chest), made in an academic manner in the end. XIX - early XX century, reproduced in the appendix to the “Pochaev leaflet”: Holy Virgin Juliana, Princess Olshanskaya, on Dombrovitsa. Pochaev, 1913. P. 3.

In academic monumental painting, the image of I., executed by Academician. M. N. Vasiliev, there was a Russian among the images. saints in the painting of the 70s. XIX century chapel blgv. book Alexander Nevsky in the Cathedral of Christ the Savior (M. S. Mostovsky. Cathedral of Christ the Savior / [Compiled concluding part: B. Sporov]. M., 1996, p. 78). In 1999, it was recreated by V. E. Boytsov and corresponds to the details of Fartusov’s description. In the murals of the gallery leading to the cave church. St. Job of Pochaevsky in the Pochaev Dormition Lavra, a Russian procession is presented. saints (late 60s - 70s of the 19th century, hierodeacons Paisius and Anatoly; renovation in the 70s of the 20th century, ca. 2010). In a composition with figures of ascetics of the 17th century. I. is depicted next to St. Vassian Tiksnensky and Blessed. Procopius of Vyatka; she is wearing princely clothes, a crown on her head, with her right hand she holds the edge of an ermine robe, and with her left hand she places it on her chest. Obviously, I. is also represented in the monumental composition of the Cathedral of Wonderworkers of the Near Caves at St. gate of the Kiev Pechersk Lavra (1900-1902, artist V. Sonin).

In the composition “Cathedral of the Kiev-Pechersk Saints” I. was usually written in the central (princely) group on the right, near the miracle workers of the Far Caves, as a rule, 1st in the 3rd row opposite the VMC. Barbarians, with their right hand on their chest. The depiction of her clothes and headdress on icons and prints varies. Sometimes I. is shown with her head uncovered, as in the 2nd floor icon. XVIII century from the Kiev Pechersk Lavra (NKPIKZ); more often her head is covered with a scarf and crowned with a crown: in the engraving by V. Beletsky (1751, Russian State Library), in the icon of the last. third of the 18th century (1771?, IrkOKhM), on the Palekh icon, 1st half. XIX century from a private collection (Holy images: Russian icons of the XV-XX centuries from private collections / Author: I. V. Tarnogradsky; author of articles: I. L. Buseva-Davydova. M., 2006. With 142-143, 387. Cat. 87). Usually St. the princess is depicted simply wearing a princely crown or a small crown: on the icon, 1st floor. XIX century presumably from the workshop of the Kiev Pechersk Lavra (CMiAR), on colored engravings of the 1st quarter. and the 1st third of the 19th century. (RSL, GLM), on the enamel image of the 3rd quarter. XIX century from the New Valaam Monastery (Finland), in the iconographic center, 2nd half. XIX century on a 3-leaf folding case with carved holidays on the doors (CMiAR), on the icons of the last. Thursday XIX century from the sacristy of SDM and from the c. The Exaltation of the Cross in Geneva (Switzerland), on a chromolithograph of 1903 from the Moscow workshop of I. D. Sytin (the Church of the Varvara Military Medical Center in Kazan). The icon shows the 2nd floor. XIX century from a private collection I. is on the right in the farthest (last) row along with other St. wives (“And a tree is recognized by its fruits...”: Russian iconography of the 15th-20th centuries from the collection of V. A. Bondarenko: Album-cat. M., 2003. P. 497-504. Cat.); on the oval enamel image, 2nd floor. XIX century (CMiAR) - closer to the center; on a colored lithograph from the workshop of A. Abramov, 1883 (Russian Museum) I. is the first in the 5th row of the right group. In later edition graphics, especially in the works of the workshop of the Kiev Pechersk Lavra, the image of I. is placed on the left side of the composition among the miracle workers of the Near Caves (in the 3rd row), for example. on tonolithography of 1893 and chromolithography of 1894 (GLM, RSL), as well as on chromolithography of the end. XIX - early XX century (Pochaev Dormition Lavra).

The image of I. was included in the iconography “The Council of Holy Women Who Shined in the Russian Land,” which became widespread in the 2nd half. XIX century On chromolithography con. XIX - early XX century from c. in the name of ap. John the Theologian metochion of the Leushinsky monastery in St. Petersburg I. is depicted participating in the procession of St. wives led by equals. Kng. Olga. The icon was found in 2002 in the village. Dmitrievo, Cherepovets district, Vologda region, on the shore of the Rybinsk reservoir, possibly comes from the Leushinsky monastery (Russian myrrh-bearing wife: Finding a unique icon // Leushino: Gaz. 2004. No. 8(85). April 25, p. 1 -2).

As part of the Councils of Russian saints, I. is represented (in the group of Volyn miracle workers) on the created monasteries. Juliania (Sokolova) icons “All the saints who shone in the Russian land” 1934 and the beginning. 50s (both in TSL), con. 50s XX century (SDM) and on the lists of this composition con. XX - beginning XXI century The image of I. is also introduced into modern times. excerpt “The Council of Volyn Saints”, as, for example, on the icon from the iconostasis c. in the name of Saints Job and Amphilochius of Pochaev in the Pochaev DS (after 2006, I. in the top row, far left, in prayer).

After the establishment of the celebration of the Council of Belarusian Saints in 1984, the image of I. was included in the corresponding iconographic version. On one of the icons XX century from the Minsk Cathedral in honor of the Descent of the Holy Spirit, a half-figure of I. with a cross in his hand, in a red vestment and a princely cap on top of a white plate is placed in the top row 2nd from the right (Yarashevich A. A. Minsk Holy Spirit Cathedral Cathedral. Minsk, 2006. Ill. 43; see also: PE. T.: ROC. P. 359). On the icon the beginning XXI century from the Cathedral of the Intercession of the Holy. Mother of God in Grodno I. - far right in the 3rd row. There are modern icons of I. in different techniques (including single life-size images by A.V. Melnikov, F. Streltsov (2010), a beaded waist image by A.A. Petrova (2011)). Image of I. in Old Russian. stylistics (a blue cloak is fastened with a fibula, a diadem on the head) is placed in the painting of the seminary church in Pochaev (c. 2006).