| As a result of the successful reigns of Khan (or Kanas) Krum (r. 803-814 AD), Khan (Kanas) Omurtag (r. 814-831 AD), Khan (Kanas) Malamir (r. 831-836), and Khan (Kanas) Presian (r. 836-852 AD), by the middle of the 9th century the First Bulgarian Empire had become a huge empire spanning from theBlack Sea in the east to the Adriatic Sea in the west, and from the Northern Carpathian Mountains in the north to the Aegean Sea in the south, including the entire or part of the territory of modern-dayBulgaria, Romania, Serbia, Greece, Turkey, Albania, Macedonia, Hungary, Moldova, and Ukraine.However, the major peoples inhabiting the Bulgarian Empire – the Ancient Bulgars (whose religion is known as tengriism) and the Slavs as well as the local Thracian population and others – worshipped different gods according to their own religions and mythologies. This was true even though there were entire areas in the then Bulgarian Empire which had been Christianized in earlier periods, and even though the first Khans from the House of Dulo are believed to have been Christians who werebaptized by the imperial court of the Eastern Roman Empire, i.e. Byzantium: Khan (Kanas) Kubrat (r. ca. 630-ca.660) who founded the so called Old Great Bulgaria in 632 AD on the territory of much ofmodern-day Ukraine and Southwest Russia; Khan (Kanas) Asparuh (r. ca. 680-700) who expanded the state to the southwest technically creating modern-day Danube Bulgaria around 680 AD; and Khan (Kanas) Tervel (r. 700-718/721) who saved Europe from an Arab invasion during the siege of Constantinople in 717 AD. This led Khan Boris I to decide to unite the different ethnicities in the First Bulgarian Empire with a new common religion, and to pick Christianity (even though the adoption of Islam and Judaism were also offered to him by foreign emissaries) because Bulgaria was then the only still pagan major European power, and he wanted Bulgaria to be treated as an equal by the Byzantine Empire in the east and the successors of the Frankish Empire in the west. |
| In 131 AD, Ahtopol was mentioned as Auleuteichos in the Perlus of the Euxine Sea, a guidebook of the Black Sea towns, by Greco-Roman historian Arrian of Nicomedia, as being located 43.5 km away from Chersonesus (another Ancient Greek city on the Bulgarian Black Sea coast with the same name as theAncient Greek colony on the Crimean (Taurica) Peninsula). In the 6th century AD, a fortress wall was built to defend the city against the barbarian invasions, possibly during the reign of Byzantine Emperor Anastasius I Dicorus (r. 491-518 AD) or Emperor Justin I (r. 518-527 AD). Parts of this Late Antiquity Fortress wall are still preserved up to a height of 3-4 meters; the walls are thick between 1.5 and 2.8 meters. Agathopolis was first conquered by the First Bulgarian Empire (632/680-1018 AD) under Khan Krum (r. 802-813 AD) in 812 AD. It was settled with Slavs under his successor, Khan Omurtag (r. 814-831 AD). Subsequently, during the Middle Ages, the city changed hands between the Bulgaria and the Byzantine Empire numerous times. It was part of Bulgaria until 864 AD, and then again from 894 until 970 AD. Arab geographer Muhammad Al-Idrisi mentioned Agathopolis as a major city in 1150 AD. At the time of the Second Bulgarian Empire (1185-1396 AD), the region of Agathopolis was reconquered by the Bulgarians in the Uprising of Asen and Petar in 1185. It was part of Bulgaria until 1263, and was then reconquered in 1304, in the Battle of Skafida near Poros (Burgos, today’s Burgas). The city changed hands between Bulgaria and Byzantium several more times until the end of the 14th century. Before that, in 1366 AD, the Count of Savoy Amadeus IV (r. 1343-1383) conquered Ahtopoland the other cities on Bulgaria’s southern Black Sea coast for five months. It was ultimately conquered by the Ottoman Turks in 1453, together with the conquest of Constantinople and the othersurviving Byzantine ports in the Mediterranean and the Black Sea. During the period of Ottoman Yoke, i.e. when Bulgaria was part of the Ottoman Empire, Ahtopol remained an important port. Ahtopol was visited in 1663 by Ottoman traveler Evliya Celebi, and was mentioned in his books of travels as “Ahtabolu " . It was liberated by Bulgaria in the Balkan War of 1912. |
| As a result of the successful reigns of Khan (or Kanas) Krum (r. 803-814 AD), Khan (Kanas) Omurtag (r. 814-831 AD), Khan (Kanas) Malamir (r. 831-836), and Khan (Kanas) Presian (r. 836-852 AD), by the middle of the 9th century the First Bulgarian Empire had become a huge empire spanning from the Black Sea in the east to the Adriatic Sea in the west, and from the Northern Carpathian Mountains in the north to the Aegean Sea in the south, including the entire or part of the territory of modern-day Bulgaria, Romania, Serbia, Greece, Turkey, Albania, Macedonia, Hungary, Moldova, and Ukraine. However, the major peoples inhabiting the Bulgarian Empire – the Ancient Bulgars (whose religion is known as tengriism) and the Slavs as well as the local Thracian population and others – worshipped different gods according to their own religions and mythologies. This was true even though there were entire areas in the then Bulgarian Empire which had been Christianized in earlier periods, and even though the first Khans from the House of Dulo are believed to have been Christians who were baptized by the imperial court of the Eastern Roman Empire, i.e. Byzantium: Khan (Kanas) Kubrat (r. ca. 630-ca.660) who founded the so called Old Great Bulgaria in 632 AD on the territory of much of modern-day Ukraine and Southwest Russia; Khan (Kanas) Asparuh (r. ca. 680-700) who expanded the state to the southwest technically creating modern-day Danube Bulgaria around 680 AD; and Khan (Kanas) Tervel (r. 700-718/721) who saved Europe from an Arab invasion during the siege of Constantinople in 717 AD. This led Khan Boris I to decide to unite the different ethnicities in the First Bulgarian Empire with a new common religion, and to pick Christianity (even though the adoption of Islam and Judaism were also offered to him by foreign emissaries) because Bulgaria was then the only still pagan major European power, and he wanted Bulgaria to be treated as an equal by the Byzantine Empire in the east and the successors of the Frankish Empire in the west. |
| Background Infonotes: The Ancient Thracian and Roman city of Durostorum (Dorostorum) – known as Dorostol or Drastar (Drustur) during the periods of the Bulgarian Empire in the Middle Ages – is the precursor of today’s Bulgarian city of Silistra. It was originally founded as an Ancient Thracian settlement on the Lower Danube. In 29 AD, the Romans built there a fortress keeping the settlement’sThracian name of Durostorum (or Dorostorum). After his victories wars over the Dacians north of the Danube, Roman Emperor Trajan stationed the elite Claudius’ 11th Legion – Legio XI Claudia – at Durostorum, and the fortress remained its permanent seat until the demise of the Roman Empire. In 169 AD, during the reign of Emperor Marcus Aurelius (r. 161-180 AD), Durostorum was made a Roman city – a municipium. Between the 2nd and the 4th century AD, it was a major urban and military center of the Roman Province of Moesia Inferior (later divided into Moesia Secunda and Scythia Minor), and amajor Roman stronghold against the barbarian invasions. The earliest 12 Christian saints from the territory of today’s Bulgaria are Roman soldiers executed in Durostorum during the Great Persecution of Emperor Diocletian between 303 and 313 AD, including St. Dasius and St. Julius the Veteran. In 388 AD, today’s Silistra became the seat of a Christian bishopric. Roman general Flavius Aetius (391-454 AD), who is known as “the last of the Romans” for his army’s victory over the Huns in the Battle of the Catalaunian Plains in 451 AD, was born in Durostorum. During the barbarian invasions of Sarmatians, Goths, Huns, Avars, Slavs, and Bulgars the city was ransacked several times. It was rebuilt during the reign of Byzantine Emperor Justinian I the Great (r. 527-565 AD). The Slavs settled in Durostorum around 590 AD, and named it Drastar (Drustur). The city became part of the First Bulgarian Empire (632/680 – 1018 AD) around 680 AD. Bulgarian Khan (or Kanas) Omurtag (r. 814-831 AD) is known to have built there a large imperial palace known as the Danube Palace of Bulgarian Khans where later Bulgarian Tsar Simeon I the Great (r. 893-927 AD) resided in 896-897 AD. In 895 AD (during the Bulgarian-Hungarian War of 894-896 AD), the Magyars(Hungarians), allies of Byzantium, besieged the Bulgarian army under the personal command of Tsar Simeon I the Great in the fortress of Drastar but were repulsed. The next year the Magyars were decisively defeated by the Bulgarians in the extremely fierce Battle of Southern Buh (in today’s Ukraine) which eventually led their tribes to retreat to the west and settle in the region of Pannoniaessentially founding today’s Hungary. |
| 123 Plato, as cited by Laertius, (Lib. III. segm. 78) makes health, strength, the integrity of the senses, wealth, family, glory, &c. necessary to happiness; but he does not exclude virtue. So also Aristotle, according to Tatian. Orat. contra Graecos. init. 124 The opinions of the Ancients on the soul, are given at length in Aristotlés work, «De anima,» Lib. I. cap. II. 125 Aristotle, De anima, Lib. n. eap. I. seq. Diog. Laert. in vita Arist. prope finem. Plutarch de Placitis Philos. (p. 875.) [Greek] «Tum ipsa forma, quam vocamus entelecheian.» The origin of this he ascribes to Aristotle, (ib. p. 878.) as a principle in nature. [Greek] Aristotle made Entelechia, or form, matter, and privation, principles, &c. But, how this is said to be ascribed to the soul by Aristotle and his followers, may be seen in an extract from Plotinus, Prep. Evang. Lib. XV. cap. X. Edit. Viger. p. 811. seq. and Bruckeri Hist. Crit. Philos. Tom. I. p. 821. seq. Cicero (Tuscul. Qusest. Lib. I. cap. X. 22.), tells us that this was a fifth element with Aristotle: i. e. in addition to those of earth, air, fire, and water: his words are, «Quintum genus adhibet, vacans nomine; et sic ipsum animum e0ntele/xeian appellat novo nomine: quasi quandam continuatam motionem et perennem.» See also Justin Martyr. Orat. Parenet. Ed. Steph. p. 13. 1. 15. Theodoret Graec. affect. curat. p. 195. Edit. Gaisford. [Greek] 126 Lactantius Lib. I. cap. V. 22. Ed. 1698. tells us that, «Aristoteles, quamvis secum ipsa dissideat, ac repugnantia sibi et dicat et sentiat: in summum tamen unam mentem mundo praeesse testatur,» which seems to me admirably to suit this place. Brucker,----an invaluable writer on the philosophy of the ancients,----thus speaks summarily on Aristotle, (Hist. Crit. Philos. Tom. I. p. 814. Ed. secund.) 127 Again, speaking of the Demonology of Aristotle, he says (ib. p. 831.) «Quibus (i. e. demonibus) an preces et sacrificia offerenda sint,...cautus non explicuit; verisimile tamen, Aristotelem ea inter istas fabulas, ad popellum deliniendum...excogitatas, retulisse.» Athenagoras charges him with believing, that the one God consisted both of soul and body ; and that this body was ethereal, or consisted of the Aether. Legat. pro. Christ. p. 54. |
| Hymn 44.378–393. 772. Hymn 47.69–81. 773. Hymn 51.143–153. 774. Hymn 52.142–148. 775. Hymn 52.149–152. 776. Cat 18.288–290. 777. Cat 19.151–160. 778. Eth 1.3.52–64. 779. Eth 1.5.120–124. 780. Eth 2.7.57–64. 781. Eth 4.260–269. 782. Eth 4.269–279. 783. Eth 5.412–417. 784. Eth 7.356–369. 785. Eth 7.371–383. 786. Eth 10.751–753. 787. Eth 7.425–429. 788. Eth 7.453–457. 789. Eth 9.463–482. 790. Eth 10.873–888. 791. Eth 14.285–290. 792. Hymn 11.1–4. 793. Hymn 11.17–19. 794. Hymn 11.35–38. 795. Hymn 11.44–49. 796. Hymn 11.54–58. 797. Hymn 11.75–79. 798. Hymn 11.66–71. 799. Hymn 15.44–50. 800. Hymn 15.52–59. 801. Hymn 20.13–16. 802. Hymn 20.32–44. 803. Hymn 20.181–184. 804. Hymn 24.1–10. 805. Hymn 27.96–106. 806. Hymn 29.103–104. 807. Hymn 42.48–55. 808. Hymn 42.74–78. 809. Hymn 41.19–30. 810. Hymn 58.5–12. 811. Theol 1.124–126. 812. Theol 2.202–204. 813. Theol 2.83–84. 814. Theol 2.108–111. 815. Theol 3.47–48. 816. Theol 3.101–105. 817. Я имею в виду замечание о. Даррузеса: Lorsque (Symeon) emploie la formule δι το Υο, il s " agit de la mission ad extra: ce qui reviendrait equivalement, pour la procession ad intra, a la formule photienne, non au diagramme: du Pere par le Fils. Traites Theologiques… T. I, p. 161 n. 2. 818. Eth 1.10.129–132. 819. Hymn 41.188–189. 820. Eth 7.311–333. 821. Eth 7.342–346. 822. Hymn 47.1–29. 823. Cat 9.1–25. 824. Eth 4.388–390. 825. Eth 3.43–45, 56–59. 826. Eth 9.448–461. 827. Euch 1.223–237. 828. Eth 5.407–409. 829. Eth 10.481–490. 830. Eth 8.202–207. 831. Eth 8.207–216. 832. Eth 11.700–722. 833. Eth 12.184–188. 834. Hymn 52.1–6. 835. Eth 14.194–197. 836. Eth 9.351–355. 837. Hymn 47–17. 838. Eth 7.509–537. 839. Eth 3.104–112. 840. Eth 3.115–122. 841. Eth 3.361–374. 842. Eth 3.558–560. 843. Hymn 1.132–147 844. Hymn 13.32–36. 845. Eth 10.606–611. 846. Eth 2.7.205–208. 847. Theol 1.404–407. 848. Eth 5.418–424. 849. Eth 5.442–460. 850. См. примечание 2 к настоящей главе. 851. Eth 7.377–383. См.: Часть IV. Христос. Прим. 53. 852. Cat 6.198–201. 853. |
| 41. Отдел, Протоколы=Священный Собор Православной Российской Церкви. Протоколы и стенограммы заседаний Отдела о проповедничестве, богослужении и храме. ГАРФ. Ф.3431. Оп.1. Д.283. 42. Отчеты Архива=Отчеты о состоянии Архива и Библиотеки Святейшего Синода. РГИА. Ф.814. Оп. 1. Д.129. 43. Пасха=О разрешении МСТ напечатать новое издание книги: «Последование во святую и великую неделю Пасхи и во всю Светлую седмицу». РГИА. Ф.799. Оп.8. Отд. 1. Стол 2. Д.1113. 44. Пентикостарион=О напечатании Пентикостариона в исправленном виде. РГАДА. Ф.1184. Оп.З (1911). Д.ЗЗ. 45. Переписка Войта=Личная переписка управляющего типографией. РГАДА. Ф.1184. Оп.З (1907). Д. 243. 46. Письма и доклады=Священный Собор Православной Российской Церкви. Отдел о проповедничестве, богослужении и храме. Письма духовных и светских лиц о необходимости улучшения богослужений, доклады отдела... ГАРФ. Ф.3431. Оп.1. Д.286. 47. Подотдел, Протоколы=Священный Собор Православной Российской Церкви. Протоколы заседаний подотдела о богослужебном языке. ГАРФ. Ф.3431. Оп.1. Д.295. 48. Постановления ВЦС (1918–1)=Постановления Святейшего Патриарха и Высшего Церковного Совета. 1918. Ч. I. РГИА. Ф. 831. Оп. 1. Д.14. 49. Постановления Патриарха 1918/IV=Постановления Святейшего Патриарха и Священного Синода Православной Российской Церкви. 1918. Ч. 4. РГИА. Ф. 831. Оп. 1. Д.7. 50. Постановления Патриарха 1918/V=Постановления Святейшего Патриарха и Священного Синода Православной Российской Церкви. 1918. Ч. 5. РГИА. Ф. 831. Оп. 1. Д.8. 51. Постановления Патриарха 1919/II=Постановления Святейшего Патриарха, Священного Синода и Высшего Церковного Совета. 1919. Ч. 2. РГИА. Ф.831. Оп.1. Д.23. 52. Постановления Патриарха 1919/III=Постановления Святейшего Патриарха, Священного Синода и Высшего Церковного Совета. 1919. Ч. 3. РГИА. Ф.831. Оп.1. Д.24. 53. Постановления Патриарха 1919/TV=Постановления Святейшего Патриарха, Священного Синода и Высшего Церковного Совета. 1919. Ч. 4. РГИА. Ф.831. Оп.1. Д.25. 54. Предсоборный Совет, доклады=Предсоборный Совет. Доклады отдела о богослужении. ГАРФ. Ф.3431. Оп.1. Д.581. |
| Начальник управления: Пронина Наталья Константиновна, телефон: 8 (831) 435–55-67 Отдел социального обслуживания ветеранов и военнослужащих Начальник отдела: Торхов Александр Евгеньевич, телефон: 8 (831) 435–55-58 Главный специалист отдела: Петряева Юлия Сергеевна, телефон: 8 (831) 435–55-53 УЧРЕЖДЕНИЯ ГКУ «ОБЛАСТНОЙ ЦЕНТР СОЦИАЛЬНО- ТРУДОВОЙ РЕАБИЛИТАЦИИ ГРАЖДАН» 603116, г. Нижний Новгород, ул. Гордеевская, д. 3/5 Телефон: 8 (831) 241–97-73, 8 (831) 241–54-40 Руководитель: Ланской Дмитрий Борисович Условия приема: Как добраться: рядом с железнодорожным вокзалом. ПРАВОСЛАВНЫЕ ОРГАНИЗАЦИИ И СЛУЖБЫ РЕАБИЛИТАЦИОННЫЙ ЦЕНТР «ВЕРА, НАДЕЖДА И ЛЮБОВЬ» ПРИ ЗНАМЕНСКОМ СОБОРЕ В ПГТ. АРДАТОВ (для подростков, вышедших на свободу) 607300, Нижегородская область, пгт. Ардатов, 2ой Медицинский переулок, д. 4 Телефон: 8 (83179) 5–04-45 Руководитель: протоиерей Михаил Резин, телефон: 8 (950) 373–22-86 Условия приема: Условия пребывания: Как добраться: от автостанции пешком 10 минут прямо — до Знаменского собора, рядом с ним центр. Новгородская область КОМИТЕТ СОЦИАЛЬНОЙ ЗАЩИТЫ НАСЕЛЕНИЯ 173000, Новгородская область, г. Великий Новгород, ул. Великая, д. 8 Телефон: 8 (8162) 77–52-96, 8 (8162) 77–40-03 Факс:8 (8162)73–86-82 Сайт: http://ksz.natm.ru/ EmaiL: connect_06@maiL.ru Председатель комитета: Дряницин Александр Захарович Первый заместитель председателя: Морозова Татьяна Васильевна, телефон: 8 (8162) 77–60-24 Заместитель председателя: Ефремова Галина Михайловна, телефон: 8 (8162) 73–13-02 Отдел социальных учреждений Начальник отдела: Прохорова Елена Васильевна, телефон: 8 (8162) 77–36-69 УЧРЕЖДЕНИЯ ОАУСО «НОВГОРОДСКИЙ ЦЕНТР СОЦИАЛЬНОЙ АДАПТАЦИИ» 173000, г. Великий Новгород, ул. Хутынская, д. 5б Телефон/факс: 8 (8162) 63–40-24 Сайт: http://novcsa.ru/ Директор: Андреев Евгений Алексеевич, телефон: 8 (8162) 67–62-19 Условия приема: Условия пребывания: Как добраться: от железнодорожного вокзала автобусами 4, 20 до остановки «Улица Зеленая», далее пешком 500 метров, приют — по правой стороне. Новосибирская область |
| 433. Кассиан, еп. С. 217. 434. Ключ... С. 395. 435. Ключ... С. 395. 436. Кассиан, еп. С. 218. 437. Cм. Fimzmyer J.A., S.J. The Letter to the Romans.//NJBC. P. 830. 438. Cм. Fimzmyer J.A., S.J. The Letter to the Romans.//NJBC. P. 830. 439. Fitzmyer J.A., S.J. The Letter to the Romans.//NJBC. P. 831. 440. Cм. Fimzmyer J.A., S.J. The Letter to the Romans.//NJBC. P. 831. 441. Cм. Fimzmyer J.A., S.J. The Letter to the Romans.//NJBC. P. 831. 442. Мень А., прот. Послания апостола Павла.//Библиологический словарь. Т. II. М. 2002. С. 349. 443. Мень А., прот. Послания апостола Павла.//Библиологический словарь. Т. II. М. 2002. С. 349. 444. Кассиан, еп. С. 219. 445. 16-я глава Рим. представляет собой текстологическую проблему, будучи, возможно, своего рода рекомендательным письмом в Ефес о некоей Фиве, диакониссе церкви кенхрейской. В некоторых древних списках Рим. 16-я глава отсутствует, а заключительное славословие следует за 15, 33. См. также другие соображения в: Fitzmyer J. A., S.J. The Letter to the Romans.//NJBC. P. 831-2; см. также Brown R. P. 575-6. 446. О специфике взаимоотношений христиан из иудеев и язычников в Риме до и после эдикта Клавдия, а также после смерти последнего cм. Fimzmyer J.A., S.J. The Letter to the Romans.//NJBC. P. 831. 447. Евангелие от Марка, Евангелие от Иоанна, Послание к Римлянам, Апокалипсис.//Славянский библейский фонд. Перевод на русский язык, 1996. СПб. 1997. С. 100. 448. См. Кассиан, еп. С. 222. 449. Кассиан, еп. С. 221. 450. Учение о первородном грехе основывается в том числе и на Рим. 5 (особенно ст. 12). По поводу учения о первородном грехе, основанном на Рим. 5, 12-21 cм. Brown R. P. 580-1. 451. Кассиан, еп. С. 220-1. 452. По поводу 3, 23: «Под славою Божиею большинство толкователей понимают ту светоносную славу Божию, которую, по иудейскому представлению, Адам имел до грехопадения (ср. в 2 Кор. 3. 7-13 о славе Моисея)». — Кассиан, еп. С. 221. 453. Мень А., прот. Послания апостола Павла.//Библиологический словарь. Т. II. М. 2002. С. 350. |
| Кассиан, еп. С. 217. 434 Ключ... С. 395. 435 Ключ... С. 395. 436 Кассиан, еп. С. 218. 437 См. Fitzmyer J.A., S.J. The Letter to the Romans.//NJBC. P. 830. 438 См. Fitzmyer J.A., S.J. The Letter to the Romans.//NJBC. P. 830. 439 Fitzmyer J.A., S.J. The Letter to the Romans.//NJBC. P. 831. 440 См. Fitzmyer J.A., S.J. The Letter to the Romans.//NJBC. P. 831. 441 См. Fitzmyer J.A., S.J. The Letter to the Romans.//NJBC. P. 831. 442 Мень А., прот. Послания апостола Павла.//Библиологический словарь. Т. II. М. 2002. С. 349. 443 Мень А., прот. Послания апостола Павла.//Библиологический словарь. Т. II. М. 2002. С. 349. 444 Кассиан, еп. С. 219. 445 16-я глава Рим. представляет собой текстологическую проблему, будучи, возможно, своего рода рекомендательным письмом в Ефес о некоей Фиве, диакониссе церкви кенхрейской. В некоторых древних списках Рим. 16-я глава отсутствует, а заключительное славословие следует за 15, 33. См. также другие соображения в: Fitzmyer J. A., S.J. The Letter to the Romans.//NJBC. P. 831-2; см. также Brown R. P. 575-6. 446 О специфике взаимоотношений христиан из иудеев и язычников в Риме до и после эдикта Клавдия, а также после смерти последнего см. Fitzmyer J.A., S.J. The Letter to the Romans.//NJBC. P. 831. 447 Евангелие от Марка, Евангелие от Иоанна, Послание к Римлянам, Апокалипсис.// Славянский библейский фонд. Перевод на русский язык, 1996. СПб. 1997. С. 100. 448 См. Кассиан, еп. С. 222. 449 Кассиан, еп. С. 221. 450 Учение о первородном грехе основывается в том числе и на Рим. 5 (особенно ст. 12). По поводу учения о первородном грехе, основанном на Рим. 5, 12-21 см. Brown R. P. 580-1. 451 Кассиан, еп. С. 220-1. 452 По поводу 3, 23: «Под славою Божиею большинство толкователей понимают ту светоносную славу Божию, которую, по иудейскому представлению, Адам имел до грехопадения (ср. в 2 Кор. 3. 7-13 о славе Моисея)». — Кассиан, еп. С. 221. 453 Мень А., прот. Послания апостола Павла.//Библиологический словарь. Т. II. М. 2002. С. 350. 454 Кассиан, еп. С. 226. 455 |
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