Venerable Irinarch of Rostov, recluse

The Monk Irinarch, a recluse of Rostov, was born into a peasant family in the village of Kondakovo, Rostov district. In Baptism he received the name Elijah. In the 30th year of his life, the saint took monastic vows at the Rostov Boris and Gleb Monastery[1]. There he began to work diligently in monastic deeds, attended church services, prayed at night and slept on the ground. One day, taking pity on a wanderer who had no shoes, Saint Irinarchus gave him his boots and from then on began to walk barefoot in the cold. The abbot did not like this behavior of the ascetic, and he began to humble him, forcing him to stand in the cold in front of his cell for two hours or ring the bell tower for a long time. The saint endured everything with patience and did not change his behavior. The abbot continued to be cruel, and the monk was forced to move to the Avramiev Epiphany Monastery, where he was accepted into the ranks of the brethren and was soon appointed cellarer. The monk fulfilled his obedience with zeal, grieving that the brethren of the monastery and ministers did not protect the property of the monastery, squandering it without measure. Once in a dream he saw the Monk Abraham of Rostov (October 29), who consoled him and blessed him to distribute to everyone what they needed without embarrassment. Once, during the singing of the Cherubim, the Monk Irinarch sobbed loudly. To the archimandrite’s question, he answered: “My mother has passed away!” Leaving the Abrahamic Monastery, the Monk Irinarch moved to the Rostov Monastery of St. Lazarus, settled in a secluded cell and lived in it for three years in cramped conditions and hunger. Here he was visited by Blessed John the Fool, nicknamed the Big Cap. The saints supported each other with spiritual conversation. The elder, however, had a desire to return to his original monastery - the Boris and Gleb Monastery. He was received back with love by the builder Varlaam and began to strive even more severely in the monastery. Having secluded himself in seclusion, the ascetic chained himself to a wooden chair with an iron chain, and placed heavy chains and crosses on himself. For this he endured bitterness and ridicule from the monastery brethren. At that time, he was visited by an old friend, Blessed John the Fool for Fool, who predicted the invasion of Lithuania to Moscow. The Monk Irinarch spent 25 years chained with chains and chains in hard labor. His exploits exposed those who lived carelessly in the monastery, and they lied to the abbot that the elder taught them not to go to monastic work, but to strive like him. The abbot believed the slander and expelled the holy elder from the monastery. Having humbly submitted, the Monk Irinarch again went to Rostov and lived in the monastery of St. Lazarus for one year. Meanwhile, the Abbot of Borisoglebsk repented of his act and sent monks for the Monk Irinarch. He returned, reproaching himself that he did not live like the brethren, who carried out the righteous labors of which he was deprived. The monk continued to wear his heavy chains and, working, made clothes for the poor, knitted hair scrolls and hoods. He slept only one or two hours at night, the rest of the time he prayed and beat his body with an iron stick.

Saint Irinarch had a vision that Moscow would be captured by Lithuania, and churches in some places would be destroyed. He began to cry bitterly about the impending disaster, and the abbot ordered him to go to Moscow and warn Tsar Vasily Ioannovich Shuisky (1606–1610) about the impending disaster. The Monk Irinarch fulfilled his obedience. He refused the gifts offered to him and, returning, began to fervently pray that the Lord would have mercy on the Russian land.

Enemies came to Rus', began to conquer cities, beat up residents, plundered monasteries and churches. False Dmitry and the second impostor sought to conquer Rus' to the Polish king. The Boris and Gleb Monastery was also captured by enemies, who entered the holy recluse and were surprised at the direct and bold speeches of the elder, who predicted their death.

Sapega, who was staying at the Boris and Gleb Monastery, wished to see the elder sitting in chains, and was surprised at such a feat. When the lords who came with Sapieha told him that the elder was praying for Shuisky, the monk boldly said: “I was born and baptized in Russia, I pray for the Russian Tsar and God.” Sapega answered: “The truth in Dad is great - in which land to live, that land to serve.” After this, the Monk Irinarch began to convince Sapega to leave Russia, predicting his death otherwise.

The Monk Irinarch followed the progress of the war and sent Prince Dmitry Pozharsky his blessing and prosphora. He ordered him to go near Moscow, predicting: “You will see the glory of God.” The monk donated his cross to help Pozharsky and Minin. With the help of God, the Russians defeated Lithuania, Prince Pozharsky took possession of the Kremlin, and peace gradually began to settle in the Russian land. Elder Irinarh continued to constantly pray to God with tears for the deliverance of Rus' from its enemies and, possessing the power to work miracles, healed the sick and demon-possessed. The day of his death was revealed to him, and he, calling his disciples, Alexander and Cornelius, began to give them instructions and, having said goodbye to everyone, quietly departed to the Lord into eternal rest († January 13, 1616). The holy elder left behind 142 copper crosses, seven shoulder chains, a chain of 20 fathoms, which he wore around his neck, iron leg fetters, eighteen hand shackles, “links” that he wore on his belt, weighing a pound, and an iron stick, which he beat his body and drove away demons. In these labors, as the elder called them, he lived for 38 years, lived in the world for 30 years, and died at the age of 68. After the death of the Monk Irinarch, many miracles were performed at his tomb, especially healings of the sick and demon-possessed when the crosses and chains of the holy ascetic were placed on them.

IRINARCH

St. Irinarch. Miniature from the Rostov Patericon. 1762 (RNB. Tit. 43. L. 318 vol.)

St. Irinarch. Miniature from the Rostov Patericon. 1762 (RNB. Tit. 43. L. 318 vol.) In the iconographic original of the 18th century. around 27 Nov. it is said that I. “is much more like him; brada aka Pafnutia Borovsky; monastic vestments, and in the schema" (Filimonov. Iconographic original. P. 40; see also RKP. 30s of the 19th century - IRLI (PD). Peretz. No. 524. L. 92; Bolshakov. Iconographic original. P. 52), and in St. Paphnutius of Borovsky “the brother of the lesser theologians, the desiccated...” (Markelov. Saints of Ancient Rus'. T. 2. P. 192). In the handwritten original of 1850, compiled by Deacon. Vasily Ponikarovsky, according to the “Pre-Notification”, from the ancient original of 1658, gives the following description of I.’s appearance: “In this way, lightly russian, medium brad, blue in the schema, monastic vestments, right hand at the heart, in the left there is a ladder” (Archives of the GMZRK . R-58. L. 7 vol.).

According to a manual for icon painters by V.D. Fartusov, 1910, January 13, I. is “of Russian type, an old man of 68 years old; strong build, but very thin from fasting, with a lot of gray hair, a beard of more than average size, simple hair; around his neck he wore a very long chain that dragged along the floor, a large copper cross and up to 140 small crosses; there are shackles on his hands and feet, in a wretched duckweed and robe, barefoot. In your hand you can write a charter with his saying: Lord Jesus Christ, do not make this a sin for them: they do not know what Your servants are doing, Master. Or: I was born and baptized in Russia, I pray for the Russian Tsar and God. Or: I am leaving you in body, but in spirit I will be inseparable from you. Or: Abide in fasting and prayer, in labors, vigils and tears, as well as in loving each other without grumbling, in obedience and obedience, for you know Christ’s commandment of the beatitudes” (Fartusov. Guide to the Writing of Icons. P. 151).

Iconography is presented in iconography, monumental paintings, works of facial embroidery, on Gospel frames, body icons, in sculpture, and on the saint’s shrine. In the 2nd half. XIX century archim. Amfilohiy (Sergievsky-Kazantsev), being the dean of 6 Rostov monasteries and 19 rural churches located near the Borisoglebsky monastery, noted that images of I. were found in churches on icons, banners, and in wall paintings (Life of St. Irinarch. 1874 pp. 57-58). The icons of I. in the Borisoglebsk monastery are reported in the inventory of 1752: “... at the same cathedral church in the porch there is a stone aisle, in that aisle there is the coffin of our reverend father Irinarch, near the coffin of the cancer is copper, forged, chased, gilded with silver , in the circle of that shrine there is an iron grate... On the coffin the image of the Venerable Irinarch is painted in colors, at the head is the image of the Savior, the image of the Savior and the saint have silver, carved, gilded crowns and crowns. The light and silver basma fields are gilded...”; “the same images of the monk are available outside the monastery in the chapel...” (GAYAO. F. 582. Op. 1. D. 417).

The earliest known iconographic images of I. date back to the 2nd half. XVII century In the Deesis rite, written in the upper part of the icon “Blessed John the Hairy Merciful, with the marks of miracles from his tomb” (3rd quarter of the 17th century, the Tolga Icon of the Mother of God in Rostov), the saints completing the row on the left and right are associated with history of the Borisoglebsky monastery. I. is presented on the left side, last, behind St. the passion-bearing princes Boris and Gleb, on the other hand - the Monks Theodore and Paul, the founders of the Boris and Gleb monastery. I. has a small thick beard touched with gray, he is dressed in the clothes of a schema-monk, on his head is a doll, his right hand is extended forward in prayer, and in his left there is a scroll.

On the altar cross from the Borisoglebsky monastery (GMZRK; see: Vakhrina. 2006. pp. 330-333. Cat. 99), made of wood and decorated with a frame of silver engraved plates, pictorial images of con. XVII century They compose a detailed iconographic program related to the history of the monastery and its shrines. On the reverse of the middle horizontal crossbar is written a semi-figured Deesis with images of the blgv. princes Boris and Gleb; on the vertical part of the cross are the figures of the founders, the monks Theodore and Paul. In the center of the lower crosshair in a circle there is a half-length image of I. with a small thick beard streaked with gray, the fingers of his right hand are folded in a name blessing, and in his left there is a scroll.

Relatively few individual icons of I. have survived. In the local row of the iconostasis of the cathedral of the Boris and Gleb Monastery there is a rectal life-size image of I. con. XIX century (120×82 cm), made with oil paints on board in a chiaroscuro manner. The monk is presented in a robe and schema, with a short brown beard, holding an unfolded scroll with both hands (the inscription: “Listen, brothers, to have purity of soul and body”); at the top are angels with the Tolga Icon of the Mother of God. In the beginning. XX century in the collection of the Rostov Museum of Church Antiquities there was an icon with the image of I. standing in prayer to the Savior depicted on the left in the clouds, as well as the image of I. on canvas, where behind the kneeling saint, with his hands raised in prayer to the Crucifixion, stood the arch. Mikhail (Bogoslovsky I. Description of the icons stored in the Rostov Museum of Church Antiquities. Rostov, 1909. P. 75, 97).

In the collection of the GMZRK there are 2 large icons of I., with which, apparently, the Irinarkhovsky religious procession was performed in the 19th - early 19th century. XX century On the icon the beginning XIX century (135×77.5 cm) I. is represented standing upright, his right hand is open with the palm near his chest, and in his left there is an unfolded scroll. The icon has a solid metal frame, made later, only the face and hands are exposed, painted in oil paints using black and white painting techniques and covered on top with mica (from the rain during the religious procession). On another icon (mid-19th century, frame 1876; 127×70 cm) I. stands upright, in the schema, his right hand is pressed to his chest, in his left there is a scroll and a rosary, and a short beard. To the right at I.’s feet is a cell, to the left is a tree. This image is also covered with a metal frame with a silver applied crown, on which there is a mark of Moscow and the mark of the assayer V. Savinkov with the date 1876. Both icons are inserted into wooden frames, covered with brocade fabric on the back side, on the back of one of them there is a preserved bracket for carrying an icon.

St. Irinarch. Fragment of the icon “Cathedral of Rostov Saints”. Con. XIX - early XX century (Ts. Tolga Icon of the Mother of God, Rostov)

According to the monastery inventory of 1752, in the cathedral in the name of the blessed. of the passion-bearing princes Boris and Gleb, there were 2 hagiographic icons of I.: “... in the chapel the image of the saint in the life...”, “... at the chapel above the doors in the wall in the icon case, the image of Irinarch in the life is painted in paint...” (GAYAO. F. 582. Op. 1. D. 417). One of them has survived and dates back to the end. XVII - beginning XVIII century (GMZRK; see: Vakhrina. 2006. pp. 360-365. Cat. 110). The saint is presented full-length, turning to the left, in a prayerful address to Jesus Christ in the cloud segment, the fingers of his right hand are folded for the sign of the cross, and there is a rosary in his left hand. I. in the schema, on his head is a doll, a wavy dark brown beard, of medium size, almost without gray; in the inscription he is called a recluse. The figure of the monk is greatly enlarged in comparison with other images. In the lower part of the middle 5 hagiographic compositions are freely placed: 1. Birth of I. (Elijah); 2. I. (youth Elijah) talks with the priest. Vasily; 3. I. gives his boots to the beggar; 4. I. in the shutter; 5. Death of I.

The subjects chosen by the icon painter are based on the text of the Life of I., compiled by his student St. Alexander. The narrative on the icon, as in the Life, begins with the birth of I.; this scene is written in the lower left corner of the middle. Above it is a plot dedicated to 2 predictions of the saint in childhood about his future. monastic feat. Next to the composition of the birth of the saint there is a 3rd plot: wanting to begin the feat of mortification of the flesh, I. had the intention of walking barefoot and gave his boots to a beggar (this iconography will later be used in graphic illustrations of I.’s Life). At the top right, the 4th mark is dedicated to I.’s main feat - seclusion; he is represented praying in a cell in front of an icon of the Savior; his “works”, iron chains, lie on the table; The inscription contains the words heard by I. in the temple near the image of Jesus Christ. The cycle ends in the lower right corner with the burial scene of the saint. Compositional thoughtfulness and correlation of compositions on the left and right sides are obvious in the arrangement of the subjects. The artistic structure of the icon suggests that it was painted by a Rostov, or rather Boris and Gleb, monastery icon painter.

From the 2nd half. XVII century Icons of selected saints, mainly from Rostov, were distributed, praying in front of a local shrine - the miraculous Vladimir Icon of the Mother of God, located in the Assumption Cathedral of Rostov. On the icon “Selected saints in prayer before the Rostov miraculous Vladimir Icon of the Mother of God” 2nd floor. XVII century (from the collection of A. A. Titov, GMZRK; see: Ibid. pp. 354-355. Cat. 107) I. is represented last in the upper left group, shoulder-length, half-turned to the right to the miraculous image, in a pointed doll. On the icon "Rostov Wonderworkers" 2nd floor. XVIII century (GRM; see: “We worship Your most pure image...” 1995. Cat. 145. P. 230) the saints also stand before the Vladimir image of the Mother of God; I. - on the left side of the composition, turning to the right, in a schema and a rounded doll, with a small dark brown beard, in his left hand - a scroll. Similar versions of iconography with the image of I. are also known in engraving, for example. on a colored sheet of 1809 from the collection of D. A. Rovinsky (Rovinsky. Folk pictures. Book 4. P. 769. No. 1616A).

In the 19th century On icons of this type, I. was sometimes painted with his head uncovered; the features of his iconography varied. So, on the icon “Selected saints in prayer before the miraculous Vladimir Icon of the Mother of God” 1st quarter. XIX century (GMZRK; see: Vakhrina. 2006. P. 416-417. Cat. 124) I. is depicted in the 2nd row of the left group, his hair is gray, his beard is narrowed, slightly forked at the bottom, the clothes of a schema-monk, the doll lies on his shoulders. On an icon of similar iconography, 1838 (date on the lower field of the icon) from the Rostov c. Tolga Icon of the Mother of God I. - on the right side of the composition, in the 3rd row, half-turn to the left, in schematic clothing, the right hand lies on the chest. He has a light brown beard tapering downwards, short, slightly curly hair with a slight grey, and a high forehead. The Vladimir Icon of the Mother of God with selected saints in the margins was executed by icon painter A.F. Krylov by order of the Rostov City Society for the 128th Rostov squad of state warriors. militia that participated in the Crimean War; after was in the Assumption Cathedral of Rostov (1855, GMZRK; see: She. 1998. P. 105-106). I. is presented on the right in the lower field in an oval medallion, in a row of half-length images of other Russian. miracle workers, ch. arr. Rostovsky.

Images of I. are practically unknown on the icons of the Virgin and Child “in the prayer of the Rostov wonderworkers,” with the exception of the drawing from the 17th century icon. (Russian Museum; see: Markelov. Saints of Ancient Rus'. T. 1. P. 446-447. No. 223; presumably I. is also present on the icon “Our Lady on the Throne, with the Praying Rostov Wonderworkers”, 2nd half of the 18th century . from the museum “House of Icons on Spiridonovka” in Moscow; see: Russian icon of the XV-XX centuries: From the collection of I. V. Vozyakov. M., St. Petersburg, 2009. P. 144. Cat. 109). In the upper part of the icon “The Resurrection of Christ - the Descent into Hell” (1729, GMZRK; see: Vakhrina. 1998. P. 100) the Holy Trinity of the New Testament is represented in prayer by selected saints, including those of Rostov; I.’s image is placed in the right group, the outermost one in the 2nd row, behind the blj. Isidore.

St. Irinarch. Fragment of the icon “Cathedral of Russian Saints”. Con. XVIII – beginning XIX century (MIIRK)

On the analog icon con. XIX century from the Boris and Gleb Monastery are shown full-length of St. princes Boris and Gleb, in the center - I. with a grayish beard of medium size, his right hand in front of his chest in a gesture of prayer, in his left - a scroll; inscription: “Ave. Irinarch the Recluse of Rostov Borisogleb. Mnst." On the icon “Cathedral of Rostov Wonderworkers” con. XIX - early XX century from c. Tolga Icon of the Mother of God in Rostov (She. 2003. pp. 214-223), where there are images of locally revered saints, I. is written in the upper part of the right group, in a pointed doll, arms folded crosswise on the chest, tapering and forked at the end A light brown beard with gray streaks is slightly longer than average. On the icon of the Rostov Wonderworkers, beginning. XX century (Minea (MP). Jan. Adj.) I. is the far right in the 2nd row, an old man in a round doll.

In the composition “Cathedral of Russian Saints”, developed by the Old Believers masters of the Vygovskaya pust., I. is represented as an old man, in a doll, with a beard divided into strands, in the 4th row of the left group. This is how he is depicted, in particular, on the icons of the con. XVIII - beginning XIX century (MIIRK; inscription on the halo: “St. Irinarch of Rosto(v)skii”) and 1st floor. XIX century from the village Chazhenga, Kargopol district, Arkhangelsk region. (Tretyakov Gallery; Icônes russes: Les saints / Fondation P. Gianadda. Martigny (Suisse); Lausanne, 2000. P. 142-143. Cat. 52). The saint appears as a medieval man with his head uncovered on a Pomeranian icon of the same version by master P. Timofeev from the collection of the Central Academy of Music of St. Petersburg (1814, State Russian Museum; see: Images and symbols of the old faith: Monuments of Old Believer culture from the collection of the Russian Museum / State Russian Museum. St. Petersburg, 2008 . pp. 82-85. Cat. 70; prophesy - Markelov. Saints of Ancient Rus'. T. 1. pp. 452-453). On the icon the beginning XIX century from Chernivtsi region (NKPIKZ) I. - 2nd from the right in the penultimate top row, in a pointed doll.

In a handwritten collection. “Rostov Patericon” 1762 (RNB. Tit. 43 (F. 775)), which belonged in the 18th century. Rostov merchant I. S. Rakhmanov, collected the Lives of the Rostov, Yaroslavl, Uglich and Poshekhon miracle workers; Before each text, the figure depicts a saint to whom the Life is dedicated. In the miniature (L. 318 vol.) I. is depicted on the right side of the composition, standing on the shore of a reservoir, praying to the image of the Most Holy One. Mother of God, the fingers of the right hand are folded into three fingers, in the left there is a rosary. I. has sunken cheeks and a short beard; dressed in a yellowish cassock, a dark robe, a blue schema and a doll. The image of the Mother of God in the clouds is unusual: She is kneeling, a red cloak is fastened on her chest, a crown is on her head, a naked Child is sitting on her left hand; signature: " () # () " h # hhh # ". In the manuscript of the service I. (“Service to our Reverend Father Irinarch the Recluse of Rostov Borisoglebsky Wonderworker, on the Ustye River”), written in June 1881 by a novice of the Borisoglebsk Monastery Semyon Ivanovich Gorsky (Archives of the State Medical University of the Russian Federation. R-535), there is a miniature (L. 3) with a half-length image of I. on a blue background in a circle with a red 8-pointed star. I. is presented upright, wearing a dark brown robe, wearing a blue doll, and holding a scroll in his right hand. I. has a short beard, a yellow halo with a dotted cinnabar outline, his name is written in cinnabar on the sides of the halo (“Irinarkh”).

St. Irinarch. Lithograph by D. Gavrilov based on Fig. I. I. Samoilova. 3rd quarter XIX century (GPIB)

“Divine revelation of St. Irinarch from the image of Jesus Crucified about seclusion." Lithograph by D. Gavrilov based on Fig. I. I. Samoilova. 3rd quarter XIX century (GPIB)

Under the influence of the compositions of the surviving hagiographic icons of I., graphic works, paintings, and other icons were created. For the 1st edition of the Life of I., this was carried out by Archimandrite. Amphilohiem (Life of St. Irinarch. 1865), icon painter I. I. Samoilov (peasant of the Borisoglebsky settlements of the estate of gr. V. N. Panin, student of the icon painters Sapozhnikov) in 1855 made drawings from the marks of the hagiographic icon, in 1862 he redrew them Z. Von-Berg. Lithographs by D. Gavrilov from Samoilov’s drawings were published in the 1st and 2nd editions of the Life of I. (Life of St. Irinarch. 1874). Archim. Amfilohiy reported that “the image of Prince Dmitry Mikhailovich Pozharsky receiving from the Venerable. Irinarch’s cross, together with the Nizhny Novgorod citizen Kozma Minin... was invented by the icon painter Samoilov himself to draw, taking into account his life” (Ibid. 1874. P. 57).

There are other lithographs in the Life, the drawings of which, obviously, were also made by Samoilov. On the frontispiece - I. in prayer standing before the blessing of the Savior in the clouds. The artistic solution to the plot “Divine revelation to the Venerable Irinarch from the image of Jesus Crucified about seclusion” does not correspond to the iconography of the hagiographic icon. Samoilov shows I. kneeling (more precisely, falling on one knee), with his hands clasped in front of his chest in prayer (with a rosary), in front of a sculptural crucifix. In contrast to the general stylistic structure of illustrations focused on Old Russian. iconography, the source of the iconography of this composition dates back to Western Europe. traditions. However, such an iconographic variant was widespread. From the Boris and Gleb Monastery, small icons, lithographs of this version, and printed images on metal were distributed throughout Russia. In the 70s XX century in the closed Boris and Gleb Cathedral there was a large stack of printed images on metal, which, apparently, were made by order of the monastery for the anniversary of the repose of I. in 1916 (in the monastery, metal sheets were attached to a wooden base).

In the 19th century In the veneration and iconography of the saint, his spiritual participation in the liberation of Russia from the Polish-Lithuanian intervention was particularly highlighted. The collection of the Borisoglebsk branch of the State Historical and Cultural Museum contains 2 paintings (158×157.5 cm) originating from the Borisoglebsk monastery. On the front side at the bottom there is a strip where the names of the scenes are written: “Reverend Irinarch talks with the Polish lord Sapega and advises him to return to his land,” “Reverend Irinarch gives the cross to Dmitry Mikhailovich Pozharsky with Minin to defeat the Poles in Moscow.” There is no author's signature or year of creation on the canvases. It is known that in the monastery there were also paintings “Reverend Irinarh takes off his shoes from his feet” and “Healing of a demon-possessed youth” (location unknown). It is possible that the paintings were also created by Samoilov in the 1st half. XIX century (Lapshina S.A. Borisoglebsk peasant artists Sapozhnikovs: Historical reference // Archive of the Borisoglebsk branch of the GMZRK).

Life of I., published in 1872 in “Yaroslavl EVs”, in 1873 published as a separate book, illustrated with 4 engravings (metallography) by the master I. Polyakov (his signature or monogram “IP” at the bottom right; see: Korsunsky. 1873 . Front; ill. on.). The frontispiece depicts I., standing in a turn to the right, in prayer, in his left hand - a rosary. On the right side of the composition in the clouds is the All-Seeing Eye of God in radiance, below is I.’s cell, with 3 trees growing around it. The illustration “Reverend Irinarchus gives his boots to a beggar” repeats the lithograph from Fig. Samoilov from the Life, published in 1865, but the illustration shows a temple in the background. “Sretenskaya Church of the Rostov Boris and Gleb Monastery, on the Ustye River” is the name of the 3rd composition, where most of the sheet is devoted to the image of the monastery Sretensky Church. In front of the mon-rem is a small figurine of a kneeling monk with his hands stretched out prayerfully to the temple; the presence of long chains and a staff make it possible to identify him with I. The text of the Life of I.’s return from the Lazarevsky Monastery in Rostov is illustrated here: “Approaching the monastery gate, he prayed to the icons that were above the gate...”. On the 4th engraving there is a signature: “Reverend Irinarch hands Prince Dimitry Mikhailovich Pozharsky his cross to defeat the enemies of the Fatherland.” The drawing is close in composition to the lithograph based on Samoilov’s original: in the center is a kneeling prince. D. M. Pozharsky, K. Minin stands behind him. The recluse in the right part of the composition near his cell, barefoot, his right hand with a cross, his left leaning on a stick. A large iron cross on his chest is supported from above and below by chains, I. is chained to a wooden log standing in his cell. In all the illustrations, the saint has sunken cheeks, a thick beard of medium size, and is dressed in a schema. Three of the 4 engravings correspond to the lithographs of the Life of I., published by Archimandrite. Amphilochius, and their primary sources. The illustration “Sretenskaya Church of the Boris and Gleb Monastery” differs from others in artistic qualities; it was obviously made according to a drawing by another master, presumably the engraver Polyakov.

In the XVIII-XIX centuries. The image of I. was often introduced into monumental painting programs for decorating churches in the Yaroslavl region. His iconography, in particular the length of his beard, has no consistent characteristics. In the painting of the Cathedral of the Epiphany Abraham Monastery in Rostov (after 1730), I. is presented in full length on the left side of the doorway to the north. wall. Mural painting c. apostles Peter and Paul in the village. River Rybnoye, Rostov district, was completed in 1782-1785. Yaroslavl icon painters under the direction. A. Shustova. Obviously, I. is depicted in the arched doorway to the west. north walls apse, full-length, half-turn to the right, his beard is “withered” - divided into strands. Painting with the image of I. in the Trinity Church. With. Trinity-Bor (now the village of Borisoglebsky, Borisoglebsky district) was created in 1792 by an artel of Moscow artists Sapozhnikov, in the refectory part - in 1824 by Samoilov (renewed in 1876, V.P. Shmanaev - in 1907; not preserved. ). In Trinity Church With. Voshchazhnikov, Borisoglebsk district (mural of the late 18th century by Yaroslavl masters), a life-size image of I. in prayer, with a short gray beard, is located on the window slope to the north. walls of the quadrangle (Alitova, Nikitina. 2008. P. 45, 168, 312, 538-539).

In the Rostov center The existing mural painting of the Tolga Icon of the Mother of God dates back to the 1st half. XIX century (renewed). The half-length image of I. with a thick brown beard is enclosed in a medallion on the arch of the chapel of St. John the Baptist. On the porch of the cathedral of the Borisoglebsky monastery in 1837, saints were depicted, including I. In the painting of the Annunciation Church of the monastery (1892, Mstera icon painter V.V. Lopakov), blessing I. is written waist-deep in a medallion in the upper part of the east . walls. A half-figure of the monk, inscribed in a circle, is also located above the entrance to the chapel from the 70s. XIX century at the southern gate of the Boris and Gleb Monastery (I.’s hands are crossed on his chest, in his right hand there is a rosary). There is no exact dating of the painting; the figure of I. is close in design to his image in the miniature in the service to the saint in 1881 from the collection of the State Historical and Cultural Museum of the Russian Federation. In the Transfiguration Church. Spas-Podgorye Borisoglebsky district wall painting 2nd quarter. XIX century includes an image of I. in growth to the north. wall. In the painting, ser. XIX century (renewed in 1873 by artist Yurov, in 1954 and 1994-1997) c. Tikhvin Icon of the Mother of God in the village. Pavlov, Borisoglebsk district, a life-size image of I. (short brown beard, a ladder in his right hand) is placed in the lower part of the north. temple walls. In the lower c. Church of the Transfiguration Spas-Smerdina, Rostov district (painted at the turn of the 19th and 20th centuries) I., like other Rostov miracle workers, is painted in full length on the slope of the north window. walls, the fingers of the right hand at the left shoulder, a gray beard of medium length slightly tapering downward (Ibid. pp. 94, 120, 129, 286, 386, 388, 390, 393).

In the capital's monumental painting of the academic direction, the image of I. is found in the painting of the lower tier of the chapel of the bldg. book Alexander Nevsky Cathedral of Christ the Savior (70s of the 19th century, artist Ya. S. Bashilov; see: Mostovsky M. S. Cathedral of Christ the Savior / [compiled final part: B. Sporov]. M. , 1996p. p. 81). He was also included in one of the groups of ascetics of the 17th century. in mural paintings by hierodeacons Paisius and Anatoly (late 60s - 70s of the 19th century; renovations of the 70s of the 20th century, ca. 2010) in the Russian gallery. saints, leading to the cave church. St. Job of Pochaevsky in the Pochaev Dormition Lavra.

St. Irinarch of Rostov. Fragment of the Gospel setting. 1776 Master L. Frolov (GMZRK)

On the silver with gilded frame of the lower cover of the Gospel by the Moscow master Y. Frolov (1776, comes from the Tolgskaya Icon of the Mother of God in Rostov, GMZRK) in 15 medallions there are chased generational images of saints (predominantly Rostov miracle workers), in . Medallion with I.'s image - in the center of the bottom row; the saint is presented in a slight turn to the left, in a robe and a doll, the right hand is in front of the chest, the left hand is turned out with the palm. In the 19th century in the Borisoglebsk monastery the Gospel was kept with a chased silver frame of 1759, on the lower cover of which there was an image of I. (Life of St. Irinarch. 1874. P. 57).

In numerous works of Rostov enamel “Cathedral of the Rostov Saints” there is also an image of I., usually in the upper part of the left group. Such icons were transported by pilgrims throughout Russia. For example, on the enamel icon “The Image of All Rostov Wonderworkers” (1863, GMZRK) I. is among 11 saints, with a short gray beard, and a rosary in his hand. In a similar way, I. is written on the icon of the con. XIX century (GMZRK). On the enamel 2nd floor. XIX century (GMZRK) I. - in a green scheme, a thick beard with gray streaks at the bottom is forked. In modern enamel paintings in the Cathedral of the Rostov Saints and in other editions. I. is written in tradition. iconography.

Blzh. Isidore, St. Irinarchus, St. Jacob Rostov. Fragment of the enamel icon “Image of all Rostov miracle workers.” 1863 (GMZRK)

In the XIX - early XX century wearable oval copper-cast icons with the image of I were common. On one of them (late 19th century, GMZRK) he is represented in full size, in a schema, with a rosary in his left hand, praying to the Savior (in the clouds on the right). At the feet of the saint is a cell with a two-slope roof and a tree standing nearby. Along the oval of the icon there is an inscription: “Reverend. Irinarch. Recluse Rostovsk. Borisoglebsk. Monast." On another icon (beginning of the 20th century, GMZRK) I. is depicted standing upright, holding a rosary in his right hand in front of his chest, an unfolded scroll in his lowered left hand, his thick beard at the bottom is slightly forked. Behind the saint is a wall, corner towers, and the 5-domed temple of the Boris and Gleb Monastery. At the top of the edge is the inscription: “St. Irinarkh Ave. - Rostov. Miracle."

In the 20th century The image of I. is found in the group of Rostov wonderworkers on the icons “All the Saints Who Shined in the Russian Land” mon. Juliania (Sokolova): 1934 (TSL; cell image of St. Athanasius (Sakharov)), beginning. 50s, late 50s XX century (TSL, SDM; see: Aldoshina N. E. Blessed Work. M., 2001. P. 231-239) - and on their repetitions the end. XX - beginning XXI century (1997, C. St. Nicholas the Wonderworker in Klenniki in Moscow, etc.).

In modern Icon paintings are preserved according to tradition. excerpts of the iconography of I. The shrine of I. contains his hagiographic image (2008, Moscow icon painter A.F. Dvornikov) - a list of icons. XVII - beginning XVIII century from GMZRK. On the analogue icon (1997, icon painter S. Burlakov) from the monastery’s cathedral, the figure of I. is presented half-turned to the left, standing in prayer against the background of the cell; in the cloud segment - the blessing right hand of the Lord. On the icon of 1999 (icon painter E.V. Drashusova from the village of Borisoglebsky), which is carried on a wooden stretcher ahead of the annual Irinarkhovsky procession, I. is depicted standing in prayer to the blessing of the Savior (on the left in the clouds). In the iconostasis of the Annunciation Church of the Boris and Gleb Monastery, the image of I. - in the schema, a beard of medium length, with gray hair - is written on the right side of the full-length Deesis rank (2007, Sergiev Posad icon painter N. Malovichko, under the direction of E. Lavrinenko). In the margins of the icon of the Mother of God “Seeking the Lost” (1999, icon painter Drashusova) I. is presented in the lower right field, among selected saints, in prayer, with a thick grayish beard.

A feature of modern I.'s iconography is the desire to develop new compositions with his image. On the icon “Cathedral of the Rostov Wonderworkers” (1993, icon painter Z.I. Borovskikh, Church of St. Jacob of Rostov in the Spaso-Jacob Monastery), the saints are presented directly in 3 rows against the backdrop of the Dimitrievsky Church of the Spaso-Jacob Monastery. I. - on the left side of the composition, in the 2nd row, in a monastic robe, he has gray hair and a long, narrow beard with wavy strands. At the bottom of the icon of St. Princes Boris and Gleb (1996, Moscow artist A.V. Stekolshchikov, Cathedral of the Boris and Gleb Monastery) depicts the Boris and Gleb Monastery with the falling saints, on the left are the founders of the monastery, the Monks Theodore and Paul, on the right are I. and Blz. Alexy Stefanovich. I. is painted kneeling, barefoot, with his hands extended forward in prayer, wearing chains, a large cross on his chest and numerous metal crosses.

St. Irinarch of Rostov blesses the prince. D. M. Pozharsky and K. Minin. Icon. 2006 Icon painter K. N. Nazarov (Ilyinsky chapel of the Cathedral of the Boris and Gleb Monastery)

In the Ilyinsky chapel of the cathedral of the Boris and Gleb Monastery there is an icon, which is a list of the right part of the triptych of the military icon “Saviors of the Fatherland”, created for the 60th anniversary of the victory in the Great Patriotic War (2005, iconography developed by V. I. Maksimov, icon painter K. N. Nazarov; triptych belongs to the Military-Patriotic Movement “Young Russia”, Moscow). The list was donated to the monastery as a military icon (2006, Nazarov). On the lower field of the image there is an inscription: “Blessing of the Venerable Irinarch the recluse of Borisoglebsk - the Orthodox Russian army, people's heroes - leaders and saviors of the Fatherland - Kozma Minin and Dmitry Pozharsky in 1612.” On the top field there is an 8-pointed cross and the inscription: “h”. On the right is the blessing I. with a cross in his left hand, chains on his chest (a large cross, numerous crosses, an iron belt, chains), a long and gray beard. The prince knelt before I. Pozharsky, behind him stands Minin with a helmet in his hand, behind him is M.V. Skopin-Shuisky (a generalized conventional image - a warrior in armor and a helmet, with a raised sword), whom I. was among the first to bless for the defense of the Fatherland. At the top is a red banner with the image of the Lord Pantocrator and a view of the Moscow Kremlin; above I. - Kazan image of the Mother of God, icon of arch. Mikhail and blgv. princes Boris and Gleb.

On the icon “St. Irinarch the recluse, with scenes from his life" (2007, icon painters M. Polyakov, L. Malysheva from the icon painting workshop "Sofia" in Yaroslavl; see: "Sofia": 20 years. Yaroslavl, [2010]. P. 235. Ill.) a complex composition is presented with an image in the center of the Boris and Gleb Monastery and I. standing in his cell, dressed in a schema, with chains. The princes fall at his feet. Pozharsky and Minin, on the left is the blzh. John the Big Cap. In the corners of the composition 4 scenes from the Life of I. are depicted: at the top left I. digs St. "well"; at the top right against the backdrop of the Moscow Kremlin - the Tsar and I.; bottom left - religious procession; on the right are Poles with lowered banners; in the upper part of the icon is the Kazan image of the Mother of God.

A shrine was installed above I.’s burial, south. and sowing The sides of the cut are decorated with scenes from the Life of the Saint, executed using the technique of wood carving with gilding (2003, master A. G. Bystrov from the village of Borisoglebsky). On the eastern side of the reliquary the texts of the troparion and kontakion to the saint are carved, on the western side there is a prayer to I. Each hagiographic composition is accompanied by an inscription, the order of the marks begins from the north side: 1. The tonsure of I.; 2. Beginning of I.’s feat (removing boots); 3. Revelation about the shutter; 4. Conversation between I. and the blessed one. John; 5. Vigils and exploits. To the south raki side: 6. Exorcism; 7. I. blesses the prince. Dimitry Pozharsky; 8. Death of I.; 9. Burial of I.; 10. Exorcism. In the iconography of the 1st-3rd and 7th-9th marks, Samoilov’s drawings were used, the compositions of the rest were developed for the first time in the traditions of Old Russian. wood carvings. On the embroidered tombstone (2003, Moscow master E. F. Filatova) I. has a thick beard with graying, his right hand in front of his chest, and a scroll in his left.

In 2006 in the village. In Borisoglebsk, near the monastery, a bronze monument to I. was erected on a granite pedestal (a gift from Z. K. Tsereteli). The saint is dressed in a mantle and schema, on his chest there is a large cross, the fingers of his right hand are folded in blessing.

Source: GAYAO. F. 582. Op. 1. D. 417 [Description book of the Boris and Gleb Monastery for 1752]; RNB. Titus 43 (F. 775). L. 318 volume - 366 [Life of I. 1762]; GMZRK archive. R-535 [S. I. Gorsky. Service to our venerable father Irinarch the Recluse of Rostov, Borisoglebsky miracle worker, on the Ustye River. 1881]; R-58 [Complete months of the entire summer of all saints and Lord's and Mother of God holidays celebrated by the Greek-Eastern Orthodox Church, with the inclusion of the original, in which likeness the saints are depicted, and the complete Alphabet of the names of the saints. Comp. Yaroslavl diocese of Rostov, Lazarus-Resurrection Church of the Deacon. Vasily Ponikarovsky. 1850].

Lit.: Korsunsky N. N. St. Irinarch, a recluse of the Rostov Boriso-Gleb Monastery, on the river. Mouth. Yaroslavl, 1873. Front; ill. on; Life of St. Irinarch, the recluse of the Rostov Boriso-Gleb Monastery, on the Ustya River, with paintings and images of his righteous labors / Comp.: Archimandrite. Amphilochius (Sergievsky). M., 1865, 18742. Front; ill. on; Barsukov. Sources of hagiography. Stb. 224-225; Nikodim (Kononov), archimandrite. Russian saints and ascetics who labored and were honored within the current Yaroslavl diocese: St. Irinarchus, the recluse of Borisoglebsky // Yaroslavl EV. 1903. Part unofficial. No. 5. P. 100-102; “We worship Your most pure image...”: The Image of the Mother of God in the work. from collection Rus. museum / State Russian Museum. St. Petersburg, 1995. P. 230. Cat. 145; Vakhrina V.I. Icons with dates, signatures, inscriptions from the collection. Rostov Museum // SRM. 1998. Vol. 9. P. 100; she is the same. Icon “Reverend Irinarch the Recluse of Boris and Gleb in the Life” // IV scientific. Thurs. memory I. P. Bolottseva: Sat. Art. Yaroslavl, 2000. pp. 141-151; she is the same. Images of locally revered Rostov saints in icon painting // IKRZ, 2002. Rostov, 2003. P. 214-223; she is the same. Icons of Rostov the Great. M., 20062. pp. 330-333, 354-355, 360-365, 416-417. Cat. 99, 107, 110, 124; Iconography of Rostov saints: Cat. vyst. / Comp.: A. G. Melnik. Rostov, 1998; Markelov. Saints Dr. Rus'. T. 1. pp. 446-447, 452-453. No. 223, 226; T. 2. P. 134-135; Alitova R. F., Nikitina T. L. Church wall paintings of Rostov the Great and Rostov district. XVIII - beginning XX century: Cat. M., 2008; Russian silver of the 18th century. in collection GMZRK / Author: V. M. Utkina. M., 2009. pp. 104-106. Cat. 74.

V. I. Vakhrina

What do they pray to the saint for?

Irinarch of Rostov helped poor and suffering people in worldly life and continued to work miracles after his death. The relics of the saint, which today are in the cathedral of his native Boris and Gleb Monastery, as well as the remaining chains, crosses, chains, shackles and other objects have miraculous properties.

They pray to Saint Irinarch for a gift:

recovery from debilitating diseases;
protection from bad and negative influences;
liberation from demonic chains;
protection from enemies and impetuous people;
serenity and strength of the body.

Prayers to the Rostov recluse Irinarcha help believers find inner strength, restore sleep, strengthen faith, guide loved ones on the divine path, and gain humility and repentance.

On icons of Saint Irinarchus he is depicted as an old man, sometimes dressed in shackles.

The most striking feature of the saint's life, his asceticism, is often reflected in iconography. He is written in chains and with copper crosses. But on some icons this point is omitted.

On icons Irinarch the Recluse often prays to Jesus Christ

The Monk Irinarch is always depicted as an old man. He always has a long gray beard and a monk's hood.

Elder Irinarchus on icons turns in prayers to the Lord, who is often present with him in the image.

Akathist to the Holy Venerable Irinarch, Rostov Wonderworker

Kontakion 1

The chosen servant of Christ and the glorious miracle worker Irinarshe, you lived marvelously on earth in the rank of angels and now, as if you had great boldness towards the Lord, be a warm intercessor for us before God, and with love we call to you: Rejoice, reverend Irinarshe, bright adornment of the desert dwellers.

Ikos 1

An earthly angel and a heavenly man appeared to the Reverend Irinarsha: from your youth, having pleased the Lord, you spent your entire life in the voluntary struggle of suffering and you reached the ever-blessed Paradise, where now rejoicing, hear us, on the earth, singing this: Rejoice, Orthodox Church Christ's great decoration. Rejoice, bright lamp of your fatherland. Rejoice, your heart has been vulnerable from youth to love for the Lord. Rejoice, you yourself were loved by Him. Rejoice, victorious warrior of Christ. Rejoice, thou endowed with power from above.

Rejoice, heir to the Kingdom of Heaven. Rejoice, zealous prayer book for all who honor you. Rejoice, Reverend Irinarsha, bright adornment of the desert dwellers.

Kontakion 2

Having seen you who gave birth and knowing that the Grace of God rests on you, blessed one, I rejoice with Holy joy, and glorify Christ about this, singing to Him: Alleluia.

Ikos 2

Having been filled with Divine reason, you knew, O reverend, that it is good for the man who bore the yoke of the Lord upon him from his youth, and for this reason you followed Christ with zeal. We also call you: Rejoice, you who have graciously accepted the yoke of the Lord upon yourself. Rejoice, you who have patiently sought the salvation of your soul. Rejoice, in your humility the Son of God, who humbled himself to the image of a servant, imitating. Rejoice, you who love God and your neighbor more than yourself. Rejoice, you who sowed tears on the earth. Rejoice, you who quickly flow to your listener for intercession. Rejoice, Reverend Irinarsha, bright adornment of the desert dwellers.

Kontakion 3

The power of the Most High was bestowed on you from your youth, blessed one: you are far away, seeing the death of your father with your intelligent eyes, and announcing this to your brothers according to the flesh, with this you surprised you and taught you to call God: Alleluia.

Ikos 3

Having all-zealous concern for the salvation of your soul, you flocked to the monastery of the passion-bearers of Christ Boris and Gleb, and there, falling before the abbot, you earnestly prayed for the incorporation of monks into the rank of monks; We see this and sing to you: Rejoice, you who hate the world, that you may be Christ’s servant. Rejoice, most patient faster, feeding your soul with the bread of the eternal life. Rejoice, inhabitant of heaven in the flesh. Rejoice, great teacher of the path of salvation. Rejoice, shining through your hard work in the monastery of Borisoglebstey. Rejoice, more patient and long-suffering than Christ. Rejoice, praise and glory to fasters. Rejoice, the purest mirror of the abstinence of ascetics. Rejoice, Reverend Irinarsha, bright adornment of the desert dwellers.

Kontakion 4

The devil, who hates goodness, raises a great storm of misfortunes against you, but does not shake the valor of your soul, in the midst of the cave of temptations, silently calling to God: Alleluia.

Ikos 4

Having heard the Lord in His Gospel saying that through many sorrows it is fitting for us to enter the Kingdom of Heaven, you have prepared your scars for wounds and your doe for blows, ready to endure all bitterness for the sake of Christ. We, who see the great heights of your spiritual life, please you with the following praise: Rejoice, having surrendered everything to the will of the Lord. Rejoice, loving Christ Crucified above all else. Rejoice, having made Job like yourself through the patience of suffering. Rejoice, you who bear the marks of the Lord Jesus on your body. Rejoice, you who have placed the bonds of Christ on you. Rejoice, bound by the iron cunning of the enemy. Rejoice, rejoicing angels in the greatness of your exploits. Rejoice, you have surprised people with your cruel life. Rejoice, Reverend Irinarsha, bright adornment of the desert dwellers.

Kontakion 5

Like a more godly star, you have flown your earthly career, Irinarsha, we cover you with the almighty Grace of God, and we grant you heavenly visions, singing to the Lady in nights and days: Alleluia.

Ikos 5

Seeing you, the foreigners of the monastery, you labored in it, despising the earthly, and walking in shirts and without shoes, you were indignant and twice from your fence you were a monster. You, being gentle, flowed into the city of Rostov, sending up prayers for those who drove you out. For this reason, receive from us the following: Rejoice, thou who shone forth through the patience of all kinds of sorrows. Rejoice, thou who through free poverty acquired eternal wealth. Rejoice, thou who in every way pleases the Master of all. Rejoice, living life equal to the angels on earth. Rejoice, bright lamp of faith. Rejoice, faithful mentor to the coming city. Rejoice, thou who hast accounted for all earthly things. Rejoice, you who have whitened the robe of your soul with your kindness. Rejoice, Reverend Irinarsha, bright adornment of the desert dwellers.

Kontakion 6

The self-brother Saint Roman with David appeared as a preacher of the Divine will for you, and in a vision, appearing to you in your monastery, you were expelled from the place where you were the herald. Having risen from the vision and being filled with joy, you cried out to God: Alleluia.

Ikos 6

Having risen up as a grace-filled lamp, the Lord revealed you, always unknown to your destinies from the fence of the monastery of the holy martyrs to the city of Rostov, and in the monasteries of Abraham and Lazarus His name will be glorified about you. We were surprised at God’s look at you, and we say to you: Rejoice, you who were an instrument of the will of God. Rejoice, you who live in humility. Rejoice, thou who hast eradicated passions from your soul. Rejoice, venerable Abraham, by the appearance of you. Rejoice, having bound yourself in a union of love with blessed John. Rejoice, you who listened to the insightful verb of his mouth. Rejoice, you who have sanctified the centuries of Rostov’s deeds. Rejoice, zealous prayer book for all those who come to you. Rejoice, Reverend Irinarsha, bright adornment of the desert dwellers.

Kontakion 7

If you want everyone to be saved, the Lord Lord, with a wonderful voice, will wake you up from your intention to leave the borders of Rostov and turn away to the north. But you, having obeyed Him, having surrendered His will to yourself, cried out to Him: Alleluia.

Ikos 7

The new Daniel truly appeared, O Reverend, in your wondrous vision he saw the future fate of the Kingdom of Russia, and the commandment from God received, you flowed to the city of Moscow, where you fearlessly spoke to Tsar Basil about all who want to be. We, marveling at your secret vision, bring you the following: Rejoice, wondrous seer, the future as the present, you who have seen. Rejoice, thou who in thy spirit grieved for these great ones. Rejoice, zealous obedient to the commands of God. Rejoice, thou who hast fearlessly commanded thee to appear. Rejoice, having strengthened this with your words. Rejoice, the most firm accuser of the iniquity of her sons. Rejoice, God-pleasing prayer book for the salvation of the Kingdom of Russia. Rejoice, representative of the Russian Power before the Lord for peace. Rejoice, Reverend Irinarsha, bright adornment of the desert dwellers.

Kontakion 8

Strange and wondrous is the path of salvation that you have flowed, O blessed one, when you received the command from the icon of the Crucifixion of Christ, you entered into the seclusion, and in it you bound your body with iron and laid many iron crosses on you, in the days and nights you called to your Master: Alleluia.

Ikos 8

You were all in mind and heart in the things above, even if you were locked up in a small hut, reverend. By the same token, now established in heaven, you intercede for all who cry out to you with faith and love: Rejoice, thou who carried on thy life through patience and suffering. Rejoice, having submitted your will to the commandments of the Lord. Rejoice, illuminated by the grace of the Holy Spirit. Rejoice, God-given source of miracles. Rejoice, unenvious giver of healings. Rejoice, God-wise punisher of the foolish. Rejoice, impartial proclaimer of God's truth. Rejoice, powerful protector of the offended. Rejoice, Reverend Irinarsha, bright adornment of the desert dwellers.

Kontakion 9

In all kinds of misfortunes and sorrows, you have been a gracious comforter to all, driving away the hearts of those who suffer with your words and your prayers, and strengthening them in their hope for the help of the Most High, and teaching them to sing to Him: Alleluia.

Ikos 9

The multi-talented oracles will not be able to praise the courage of your soul, our God-wise Father Irinarsha: for as a barbarian who came to your monastery and left you as a monk, you alone were not afraid of being here, entrusting yourself to God. With the same love we praise you: Rejoice, you who kill the body but are not able to kill the soul, without being afraid. Rejoice, unshakable warrior of Christ. Rejoice, beloved life of the next century, more beloved than this present life. Rejoice, by the power of your words, filled with grace, you have exposed your enemies. Rejoice, you who turned this wrath into meekness. Rejoice, you who confessed to your Tsar that you were Orthodox and faithful to your Tsar before the commanders of the enemy.

Rejoice, fearless accuser of their thefts. Rejoice, faithful herald of the coming wrath of God upon them. Rejoice, Reverend Irinarsha, bright adornment of the desert dwellers.

Kontakion 10

To help those who wanted to be saved, the good leader appeared, O Reverend, from the Egypt of passions to the more promised lands, guiding and chastising with his teachings, singing to the Creator of all: Alleluia.

Ikos 10

An insurmountable wall and an indestructible fence, not just for your monastery and for the land of usury, but also for the entire Russian State, was given to you by the Lord, O All-Blessed One, for with your favorable prayers you protect them and free them from the presence of foreigners. For this, receive from us the praises of the titanium: Rejoice, God-given protector of the Russian land. Rejoice, vigilant guardian of your holy monastery. Rejoice, your love for the earthly fatherland has been revealed in your life. Rejoice, you have preserved your love for him even after death. Rejoice, blessed Prince Demetrius with the Cross of Christ.

Rejoice, fearless mother-in-law who affirmed the liberation of the reigning city of Moscow with her verbs. Rejoice, wonderful helper to the liberation of the royal city. Rejoice, illuminating those who come to you with heavenly light. Rejoice, Reverend Irinarsha, bright adornment of the desert dwellers.

Kontakion 11

You brought unceasing singing throughout your life to God, O Reverend Father Irinarsha. Now glorified by us and blessed according to our heritage on earth, there in heaven, together with the angels, who glorified you wondrously as the Lord, call: Alleluia.

Ikos 11

The luminous lamp has revealed thee, blessed one, Christ God, by whose radiance people are enlightened, and to you, as if they were the culprit of salvation, they bring this: Rejoice, worthy ascetic, conquering the enemies of salvation. Rejoice, you who graciously accepted exile. Rejoice, thou who has endured the destruction from thy prison and the beatings of the evil ones. Rejoice, having adorned your soul with heavenly gifts. Rejoice, having received the power of insight and miracles as a reward for your labors and illnesses. Rejoice, freeing people from the torment of evil demons. Rejoice, the giver of God's gifts to all.

Rejoice, faithful mentor to the coming Heavenly City. Rejoice, Reverend Irinarsha, bright adornment of the desert dwellers.

Kontakion 12

With the grace given to you from God, Father, carry us comfortably across the stormy sea of life, and grant us the opportunity to reach the quiet refuge of the Heavenly Kingdom, and there, together with You, we sing to our Master for endless ages: Alleluia.

Ikos 12

We sing of your wondrous life, we bless your great and glorious deeds, we honor your honorable and praiseworthy death, we magnify your heavenly glory and from the abundance of our hearts we call upon you the praiseworthy: Rejoice, thou who art numbered among the saints in the heavenly devil. Rejoice, quick helper to Christians. Rejoice, you who preserved complete poverty to the end. Rejoice, thy heaviest chains, like precious utensils, worn on thy braids. Rejoice, all-merciful giver of free healings. Rejoice, you who inspire those who are lazy to achieve feats.

Rejoice, guarantor of correction of sinners. Rejoice, glory to your monastery and the country of Rostov. Rejoice, Reverend Irinarsha, bright adornment of the desert dwellers.

Kontakion 13

O all-praised servant of Christ and marvelous wonderworker, our venerable and blessed father Irinarsha, with faith and love we cry out to you with all diligence: accept now this little prayer of ours, and beg the Merciful God to deliver us from all troubles and misfortunes, and to free the future torments that cry To him: Alleluia, Alleluia, Alleluia.

(This kontakion is read three times, then ikos 1 and kontakion 1)

Prayer

O wonderful and glorious miracle worker, venerable and blessed Father Irinarsha! Glorifying your labors and illnesses and glorifying your great boldness towards the Lord, we pray to you, as a loving father:

ask us for your intercessions from the Lord, even for the benefit of our souls and bodies: right faith, undoubted hope, unfeigned love, courage in temptation, patience in suffering, progress in piety, and blessing from above on all our good deeds and undertakings. Ask the servant of Christ from Almighty God:

May the suffering Russian country be freed from the cruel atheists and their authorities, and may He establish the throne of Orthodox kings: His faithful servants, who in sorrow and sorrow cry out to Him day and night, may the painful cry be heard and may our belly be delivered from destruction.

Do not forget, miracle-working saint, to mercifully visit your monastery, all the cities and villages of our country, preserving and protecting you from all evil with your prayers. Remember all those who have faith in you and call on your name for help, and mercifully fulfill all their good requests.

To her, Holy One of God, do not deprive us sinners of your intercession, making us worthy of the end of a good life and to be heirs of the Kingdom of Heaven, so that we may sing and glorify the wondrous God in our saints, the Father, the Son and the Holy Spirit, to the endless ages of ages. Amen.