famous European baths; They are, for the most part, cold; Tacitus also mentions that the Germans do not like hot baths, but swimming; The Romans, it is true, had warm baths, but only for sweating, but, as it seems, they did not have dousing with cold water, or, moreover, with kvass. Who is the author of the legend? Are there any traces? In the 16th - 16th century, it seems, the lawyer Dionysius Fabricius (a Pole) lived in Hamburg, who used unknown sources to study Prussia, Courland, Latvians and Estland, and wrote “Iaiopisae kyogiae sotrepsigosa zegiez.”11 In it he mentions that there was a Dominican monastery, Falkena, from which, regarding the increase in the brethren and the lack of funds, a letter was sent to the pope, in which the Dominicans depict their harsh, strict life regarding food, drink and mortification, and ask the pope to intercede for them with the Bishop of Dorpat. Here, among other things, they say that every Saturday they mortify their flesh on a terrible day. in the heated baths, they flogged themselves with rods and doused themselves with cold water. The Pope was surprised and sent his envoy to personally find out the affairs of the monastery; he was treated to dry fish and bitter smoke, and was led into a hot steam bath. When the time came to bathe with brooms, the gentle Italian could not stand it: he jumped out of the bathhouse, saying that such a way of life was impossible and unheard of among people. Returning to Rome, he told the pope about the wonder he had seen, and the monks achieved what they wanted... The story is completely similar to the story in the Russian chronicle, even in the way of expression, similar to what is noticeable in Widukind and Nestor, for example. in the famous place: “our land is great and abundant” - Yegga poziga zraiioz ee i egShiz... but the adaptation is different: in one case the papal legate, in the other - Andrew the First-Called. But the legend in both stories certainly comes from a common source: a southerner, familiar with the legend through Byzantium, applied it to St. Andrew the First-Called; northerner - to the papal legate, sent to the Catholic monks who lived near Dorpat (no traces of Falkena have survived).... Nothing more can be said about the source of the legend for now: to want something big is to want the impossible. It is hardly possible to consider the legend a work of Russian pen: this is one of the insertions that ended up in Nestor’s chronicle. There are silent traces that the compiler gleaned it
THE HISTORICAL SOCIETY OF THE CHRNICALER NESTOR
from South Slavic literature: from Serbian and Bulgarian chronicles. Schletser cannot add any other comment to the above passage in our chronicle except that it is an empty fairy tale.
2) D. member. A. A. Kotlyarevsky made a message that he received a manuscript from Mr. Gorchakov in Moscow, a relative of Lomikovsky, who was related to Mazepa. Lomikovsky or someone else in 1803-1805 compiled a collection of Little Russian thoughts, therefore the oldest collection in terms of time, since the collection of the book. Tserteleva published in 1819. Lomikovsky’s collection includes several thoughts that are completely new and have already disappeared, forgotten by people’s memory. This is the only manuscript of its kind, because it preserves works that without it would have perished for science. It will be published in University News.
3) D. member. S. T. Golubev reported documents (5 in number) extracted from the Imperial Public Library and the central archive of the Kingdom of Poland in Warsaw, on the basis of which some historical inaccuracies could be corrected. So eg. The death of the Kyiv-Pechersk archimandrite Zakhary Kopystensky dates back not to 1626 (April 8) but to 1627 (March 21), and the Kyiv-Pechersk archimandry remained vacant not for 21/ years, but for 6-7 months. According to the generally accepted opinion, after the death of Zakhary Kopystensky, the brethren did not unanimously elect Peter Mogila, and from the documents presented by Mr. Golubev, it turns out that the reason for the lack of unanimity in the brethren were such influential rivals as German Tyshkevich and Vasily Kopystensky. After the death of Job Boretsky, the Cossacks wanted to elevate their favorite Andrei Muzhilovsky to the Kyiv metropolis...
At the meeting on January 23, prot. P. G. Lebedintsev read “about the area of the former Dmitrievsky Monastery in Kyiv, built by V. K. Izyaslav Yaroslavich” (see in the articles section).
At the meeting on February 9, Dr. A. A. Kotlyarevsky read an article entitled: “About the customs of the Slavs at the birth of a child until his maturity.” Having said that he looks at such reading as nothing more than a program, or a general overview of the great work he has undertaken (like his previous “Funeral customs of the pagan Slavs”), and wants to share it with his fellows.