Rev. Joachim of Osogovo
- JOAKIM OSOGOVSKY [Sarandapore]
(late 11-th - early 12-th (?)
cc. + 1105/1115, venerated August 16/29)
Rev. Joachim of Osogovo
The Monk Joachim was one of the four great Bulgarian
hermits, who by his deeds aroused hundreds and thousands among the Bulgarians
to Christian asceticism. The first was St. John of Rila; feats of reverend
Joachim were performed in the last half of the 11th century.
Feeling an irresistible desire to labor in seclusion,
Joachim prayed to the Lord to show him a secluded place. After praying in the
small church of St. New Hradec, he sat down on the church porch.
The kind and wealthy boyar of that place entered into
a conversation with him, and when Joachim said that he would like to work
alone, but did not know a convenient place, the boyar showed him the most
convenient place. - Under the wing of the Osogovo mountain, - said the
boyar, - at the river. The miserable place in the Babin Dol area is a deep
cave, protected by rocks - here is a place for you - save yourself there in the
Lord. The monk thanked God for the opened place, close to his desires, and
asked the boyar from time to time to remember his poverty with his mercy.
Settling in a cave, he labored here for a long time in
fasting and kneeling prayers, unknown to anyone. Already before his death, by
the providence of God, two hunters attacked him. “You are somehow sad,”
the elder told them when they met. - On this mountain, - they answered,
- we always had a happy catch, but this time we wandered for several days
and did not catch anything. “Children!” answered the elder, “the day is
drawing near in the evening; rest with me this night, and tomorrow morning go
this way and from the top of the mountain go to your house.
In the morning the hunters met the happiest catch on
the top of the mountain. One of them came to the elder to thank him for his
advice. “God's blessing be with you,” said the elder. Since that time,
contentment appeared in the hunters' house. After a short time, the hunters
came to visit the old man, but they already found him dead. Grateful, they
brought candles to the grave of the reverend until their death. His death
followed, as he revealed in his afterlife appearance, "before the great
darkness before eight years."
A lot of time has passed since then; with imperial
Manuel (1143 - 1179) God was pleased to glorify His servant. The priest of the
village of Osmidola in the country of Ovchepolskoe Theodore, having become a
widow, decided to leave the world and, hearing about the place of exploits of
the blessed. Joachim, went to the Osogovo mountain with the determination to become
an ascetic in the same place where Joachim spent his equal-angelic life. The Rev.
appears to him in a dream and asks: “Where are you going?” Theodore
spoke of his desire. The Rev. protected him with the sign of the cross and,
taking out a vessel, wiped his head, face and hands with water. “Go, child,
in peace,” added the Reverend.
Waking up, Theodore washed his face with tears for
joy. Having accepted monasticism with the name of Theophan, he built a temple
on the site of the deeds of the Rev., found his coffin and, by the repeated
appearance of the saint, opened his relics for general edification. Miracles
were performed with the relics.
Monastery of Joachim of Osogovo, Macedonia
(May the Lord save you, for the photo,
http://macedonia-rulit.livejournal.com/)
In the Serbian synaxar of the XIII century under
August 16: "our venerable father Joachim of Osogovo".
According to the Serbian chronicle, the pious king Milyutin built a temple to "Holy
Father Joachim."
Преподобный Иоаким Осоговский
Преподобный Иоаким был один из четырех великих отшельников Болгарских, возбудивших своими подвигами сотни и тысячи между Болгарами к христианскому подвижничеству. Первым был св. Иоанн Рыльний; подвиги преп. Иоакима совершались в последней половине ХI века.
Почувствовав непреодолимое желание подвизаться в уединении, Иоаким молил Господа указать ему место уединенное. Помолившись в малом храме с. Нового Градца, он сел на паперти церковной.
Добрый и богатый боярин того места вступил в разговор с ним, и когда Иоаким сказал, что желал бы наедине подвизаться, но не знает удобного места, боярин указал ему место самое удобное. - Под крылом горы Осоговской, - говорил боярин,- при р. Скупище в местности Бабин дол есть пещера глубокая, защищенная скалами, - вот тебе место, - спасайся там о Господе. Преподобный благодарил Бога за открывшееся место, близкое к его желаниям, и просил боярина по временам вспоминать о его нищете своею милостью.
Поселясь в пещере, он подвизался здесь немало времени в посте и коленопреклоненных молитвах, не знаемый никем. Уже пред кончиною его, по смотрении Божию, напали на него два зверолова. «Вы что-то печальны», сказал им старец при встрече. - На этой горе,- отвечали они,- всегда имели мы счастливый лов, а на этот раз бродили несколько дней и ничего не поймали. -Дети!,- отвечал старец, - день к вечеру близится; отдохните у меня эту ночь, а завтра утром ступайте вот в ту сторону и с вершины горы идите в дом свой.
Охотники на утро встретили на вершине горы самый счастливый лов. Один из них пришел к старцу благодарить его за совет. «Божие благословение с вами»,- сказал старец. С того времени в доме охотников появилось довольство. Спустя недолгое время охотники пришли посетить старца, но уже нашли его почившим. Благодарные, они до смерти своей приносили свечи на могилу преподобного. Кончина его последовала, как открыл он в загробном явлении своем, «пред великим мраком прежде осми лет».
Немало времени прошло после того; при импер. Мануиле (1143 - 1179) Бог благоволил прославить раба Своего. Священник села Осмидола страны Овчепольской Феодор, овдовев, положил оставить мир и, слышав о месте подвигов блаж. Иоакима, отправился к Осоговской горе с решимостью подвизаться отшельнически там же, где проводил равноангельскую жизнь Иоаким. Является ему во сне преподобный и спрашивает: «куда идешь ты?» Феодор сказал о своем желании. Преподобный оградил его крестным знамением и, вынув сосуд, отер водою ему голову, лицо и руки. «Иди, чадо, с миром», прибавил преподобный.
Проснувшись, Феодор от радости омыл лицо свое слезами. Приняв иночество с именем Феофана, он построил храм на месте подвигов преподобного, - обрел гроб его и по неоднократному явлению преподобного открыл мощи его в общее назидание. При мощах совершались чудеса.
За фото Спаси, Господи, http://macedonia-rulit.livejournal.com/)
В Сербском синаксаре ХIII века под 16 августа: «преподобного отца нашего Иоакима Осоговского». По Сербской летописи, благочестивый краль Милютин построил храм «святому отцу Иоакиму».
Православная Энциклопедия. Том 23. - 2010
Rev. Joachim of Osogovo - JOAKIM OSOGOVSKY [Sarandapore]
(late 11-th - early 12 (?) cc. + 1105/1115, venerated August 16/29), hermit
JOACHIM OF OSOGOVO [of Sarandapore, "from Slavs" (late 11 – early 12 (?) cc. + 1105/1115, venerated August 16/29), pr. (Blog 16), a hermit. Life of Joachim of Osogovo - the only source, by the yok, contains very meager information about the monk. The narrative does not have a slender composition and begins with an extensive Theological introduction. This is followed by a short part that plays a role thematic key and is dedicated to the St. Western Bulgarian hermits – John of Rila, Prokhor of Pshin and Gavriil of Lesnovo. V Biographical Part
even such common agiographic Topos, as information about parents and childhood I. 0., the story begins with by the coming of the monk (similar to the hmrtr. Ignatius the God-Bearer) "from the West" to the Osogovo Mountains (Osogovo-Mountain, valley of the village Sarandapore (now Kriva Palanka), N. Macedonia). In the v. Gradats (not far from the village of Grod. Kriva-Palanka) from the local boyar Joachim of Osogovo heard desert mountainous area Babin-Dol on the river. The buyer and settled there, having decided Becoming a hermit. Here he was found by 2 hunters, and he miraculously helped them catch rich prey (this is the only miracle in the life of the saint, about the crown mentioned in the life). One of the hunters returned to thank I. 0" and Then the monk asked after a while to come to him again. When hunters came next time, then found the body of the hermit, buried him And as long as their family “all from the life of the above” were visited by the grave.
Reverence. More details in Life tells about the emergence of veneration of the monk and the construction of the church in his honor. During the reign of the Greek king Manuel (Byzant. Manuel I Comnin (1143-1180)) the widowed priest Theodore settled as a hermit in the places where Joachim of Osogovo did. Theodore was tonsured a monk with the name Theophan, he headed the brethren that gathered around him and “for the little time” [he had] he built a Church after the name of Joachim of Osogovo, founding the so called Osogovo Monastery. Theophan started praying that he would be allowed to come to know the whereabouts of the saint's relics, and immediately – in [the light of] a lightning he was indicated a place, from which fragrance emanated. After this miracle the monks glorified their patron, singing many times "Rejoice [thee]" and served a ceremonial service. After some time the saint appeared in a dream to Theophan and ordered him to shift his body from the grave to a raka, but the latter dared not do this. When the saint appeared to the abbot in his sleep for a second time, he fulfilled his command and solemnly put his relics in a raka in the church. From the shrine began to be performed Numerous healings. His Life ends with a story about the miracles of Joachim of Osogovo. The narrative is mostly edifying and calls on the laity to respectfully revere monasteries, and on the monks – to refrain from theft, swearing and fights, secret eating during [periods of] fasting and the taking away of particles of the saint’s relics. In the Belgrade copy of the Life, an attempt at stealing a particle of the relics of Joachim of Osogovo is attributed to monk Arseny, and in the Skopje edition [copy] it is assigned to the time of the reign of the Byzantine Emperor John III of Dukas Vatatzes (1222-1254).
Based on the mention of the Byzantine Empire. Manuel I, one can conclude that the veneration of Joachim of Osogovo started in mid-12th century. (Ivanova. 1986. p. 570; Subotin-Golubovic. 1992. p. 107), however, before the beginning of 13th century it was obviously of a local nature. The situation changed with the entry of the territory on which the Osogovo Monastery is located within the Second Bulgarian Kingdom (c. 1202). One of the copies of the Life reports a visit to the monastery by the Bulgarian king Kaloyan (1197-1207) on the day of commemoration of the saint. Although the ruler did not move the relics of Joachim of Osogovo (as opposed to the relics of John of Rila) to the Bulgarian capital, the veneration of the Osogovo hermit from this time on acquired a broader nature, but did not reach the level of reverence of John (see: Gergova. 1996. p. 33). Probably mid-13th c. the oldest edition of the service of Joachim of Osogovo was created and at that same time his name (along with the names of John of Rila and of Prokhor of Pshyna) as a "newly initiated" saint was annexed to the names of the Equal-to-the-Apostles Cyril and Methodius in the troparion of the canon of Cheese-fare Week, which is found in the Bulgarian Orbel Triod (2nd half of the 13th century: RNB. Ep.1. leaf 102. L. 21; see: Popov G. Glorification for Cyril and Methodius in the canon for Cheese-fare Week// KMS. 1987. V. 3. p. 79; Bulgarian Literature 1987. p. 29; Despodova V., Slaveva L. Macedonian Manuscripts of the Middle Ages. Prylep, 1988. [Book] 1. p. 180. No. 53). The general Bulgarian character of the reverence of Joachim of Osogovo at that time is also indicated by the incorporation of his name ("Akime from Slavisht") in the translation of the prayer over the sick [one], preserved in a Serbian transliteration [copy] (PHB.Q.n.1.24. L. 23 cov., 1st half of 14th century; Loseva. 2006. p. 292, 301).
The worship of Joachim of Osogovo, beyond the [limits of a] local [one], remained also in the era of Serbian domination in the region. According to the oldest Karlovac ancestry (Stojanovich. Olden Serbian ancestry and chronicles. Beograd; Srmsky Karlovci, 1927. p. 32), the Osogovo monastery was rebuilt and updated by the Serbian King Stefan Urosh II Milutin (1282-1321; see. Milutin). According to the testimony of the Life of the Elder, before the battle (1330) at Velbuzhd (now Kyustendil) with the Bulgarian Tsar [King] Michael Schishman St. King Stefan Urosh III (see Stefan of Dechani) visited with a retinue the Osogovo monastery, “making Great Vows (Danila II, ArchBp. Lives of the Kings and Archbishops of Serbia / Ed.: Ъ. Danicip. Zagreb, 1868. p. 181; Smilya Maryanovic-Dushanich. Cult of St. Stefan Dechanski. Beograd, 2007. p. 299-301). Attributed to the Serb period rule is also the inclusion of the veneration of Joachim of Osogovo in the Months [calendar] in the Slavic translation of the Jerusalem Charter. I. Ivanov believed that Joachim of Osogovo, as well as other West Bulgarian desert-dwellers enjoyed special reverence in mid-/to-/late 14th century, when the Osogovo Monastery was under the rule of the Despot Deyan and his sons, especially [under] Constantine (Ivanov. 1906. p. 93). After the conquest of these lands by the Turks, the monastery retained its importance of a religious and the cultural center, in 1463. (1474? - cf.: Pavlovic. 1965. p. 31) it was even visited by the Turkish Sultan Mehmed II (Matanov Ch. Estanlishingh [Rise] and Image of the Kyustendil Sanjak (15-16 cc.). Sofia, 2000. 74), which affected the veneration of the Osogovo hermit.
Popularity of the veneration of Joachim of Osogovo is indicated by the existence in the [N.] Macedonian cities of Kratovo, Kriva-Palanka, Kumanovo, Kochani, as well as in the valley of Ovche-Pole of the name Yakimov for the Assumption fast that ends on the eve of the day of commemoration of the Saint, (Marinov. 2003. p. 387).
The current location of the relics of Joachim of Osogovo is unknown, but also there is no information that they have ever left the Osogovo Monastery. Archim. Paisius of Hilander in the History of the Slavic-Bulgarian People (1762) wrote about the desolation of the monastery and that the location of the relics of Joachim of Osogovo was unknown (Ivanov. 1906. p. 95; Ivanova. 1986. p. 518).
Memory of Joachim of Osogovo is extremely rarely found in the months [calendars] of the Gospels and the Apostles of the 14-16 cc.; all known examples are directly or indirectly related to the Osogovo Monastery or with centers close to it. The oldest example is presented in the month of the parchment Bulgarian Gospel-Tetr [the 4 Gospels] (Ath. Zogr. Slav. 56 (former No. I.e.10), 1st half 14th c.; see: Kodov X., Raykov B., Kozhiharov S. List of Slavic manuscripts in the library of the Zograph Monastery on Mount Athos. Sofia, 1985. V. 1. p. 57. No. 20). Memory of Joachim of Osogovo is included in the Months [calendars of the] Gospel-Apracos (Bucharest. BAN of Romania. Slav. No 176) and the Apostle (Rila Monastery, No. 1/15), [hand-]copied in 1503 by the Hieromonk Spiridon at the Rila Monastery (Kraeva. 1978. p. 115; Raykov, Kodov, Hristova. 1986. p. 43-44. No. 14).
Circa mid-14th century the memory of Joachim of Osogovo together with chants entered the Months in Slavic Translation of the Jerusalem Charter. The earliest known example is in Serbian copy [transliteration] from the Markov Monastery near Skopje, relating to the time of the rule by the Serbian King Urosh (1356-1371) (GIM. Hludov. No 122; see: Nikolova S. et al. The Bulgarian Middle Ages Cultural inheritance in the collection of A. Khludov at the State museum of history in Moscow: Cat. Sofia, 1999. p. 65. No. 60); here the memory is accompanied by verses dedicated to Joachim of Osogovo. The Oldest Bulgarian manuscript of the months of the Jerusalem Charter containing the memory of the Saint with the kondak [contakion], is the Book of Psalms with services of the Hours [Псалтирь с восследованием] (RSB. MSA. Fund. No. 309, at the turn of the 14th and 15th cc.). Related t it is, perhaps, the so-called. Book of Psalms of Metr. Cyprian (Ibid. No. 142, 1st quarter of 15th c.) Later lists of the Months [calendars] with the memory of Joachim of Osogovo of Serbian, Moldavian and Wallachian origin are quite numerous (cf.: Gergova. 1996. p. 34).
No later than 1785 the name of Joachim of Osogovo was included in the [enumerating] list “Saints of the Bulgarian people,” placed in "History in brief about the Bulgarian-Slavonic people” (the so called Zograph Bulgarian history — see: Ivanov. 1931. p. 641-642); the list is found also in separate lists, for example in the 1810-s Collection of Hilander origin (Ath. Pantel. Compil. Xillurgu. No. 14. Leaf 11).
Worship by the Eastern Slavs. Memory of Joachim of Osogovo (Sustainably referred to as of Sarandapore or of Sardipol) with contakion gained famousness in Russia at the turn of the 14th and 15th cc., in the era of the "second South Slavic influence, as part of the Months [calendar] of the troparions of the Jerusalem Charter and Books of Psalms with services [of the Hours]. Memory of Joachim of Osogovo and the chants in his honor in the future, too, remained an integral part of these Months (Smirnov S. N. Serbian Saints in Russian Manuscripts // Jubilee. coll. book of the Russian Archaeol. society in the Kingdom of Yugoslavia. Belgrade, 1936. p. 161-261; Ivanova K. Bulgarian, Serbian and Moldovan-Wallachian manuscripts within the collection of M. P. Pogodin. Sofia, 1981. p. 427-433; Naumow A. Wiara i historia: Ζ dzejow literatury cerkiew-noslowianskiej na ziemiach polsko-litewskich. Krakow, 1996. S. 56-57), but no particular interest in the saint is seen here. Probably, the Russian scribes of the 15-17 cc. did not even know about his Slavic origin. Thus, Archim. Zacchariah (Kopystensky) in the "Palimody" never mentions Joachim of Osogovo among the South Slavic saints, although he reports in sufficient detail the shrines of Sarandapore (i.e. Osogovo) Monastery (Ibid. p. 57). The Life of Joachim of Osogovo and the services dedicated to him did not receive fame in Russia: the indication that exists in the literature that his memory is contained in the Russian Prologue of the 13-14 cc. (Pavlovich. 1965. p. 31), is erroneous, since what is meant is a manuscript that is, apparently, Bulgarian (GIM. The Hludov No. 191).
The Life of Joachim of Osogovo is known in 5 copies that go back to a common protographer, but have a number of differences (in particular, in the set of plots of posthumous miracles), reflecting later legends and folklore influences (Ivanov. 1931. p. 405; ] Jakimovska. 1993. p. 37-39; Gergova. 1996. p. 34; cf.: Marinov. 1896. p. 154). By genre the Life is close to the so-called folk (unnamed) Life of John of Rila and is a typical description of the exploits of the founder of the monastery, reflecting the literary tastes of provincial Bulgarian monasticism. The Life was written, according to researchers, in the 13th c. or in the 1st half of 14th c. on the basis of an ancient text created, probably, in the early 12th c. (Ivanov. 1986. p. 570-571). The Life was not included in the hagiographic complex, compiled in Tarnovo in the 14th c., and was usually [hand-]copied in collections with the lives of other West Bulgarian desert-dwellers and/or Serbian Saints (Ibid. p. 571). His oldest list, the end of which has been lost, originated from a German Monastery (15th century; Serb, conclusion [conceivable]: CIAM. No 47); the 2nd copy in seniority was part of the Collection book of Serbian Services, Saints and the lives of Serbian saints (16-17 cc.; that was lost [died] in April 1941, during the fascist bombing of Belgrade, but had been previously published — see: Lamansky. 1864; Novakovic. 1867; Ivanov. 1931). There is no critical edition of the text, an older Life than that in the Prologue is unknown.
Hymnography. Joachim of Osogovo has been dedicated 3 versions of services. The oldest is presented by the largest number of copies, it is published and better studied than the others (Stanchev, Popov. 1988. p. 175-181; Subotin-Golubovic. 1992. p. 117-132). It is known in at least 4 of its copies: in the Bulgarian Minei Service for July-Aug. (NBKM. No. 113, 2nd half 13th c.); in the Serbian Minei for the same months (Visoki [Higher]-Dechani. No. 32, 1st third of the 14th c.); in Serbian festive Minei (GIM. Hludov No. 166, 1st half 14th c., and 169, 1st half 15th c. - see: Nikolova S. et al. The Bulgarian cultural heritage of the Middle Ages. 1999. p. 49-51. No. 42, 44). The service is of the compiled type, the originals in it are only the chants of small forms: stichera, sedalen [loan translation of κάθισμα – meaning one may sit], kontakion and ikoses. The kernel of the service is compilative Canon of Ven. Euthymius the Greatm 8-th Tone, in which the name of Euthymius is replaced by the name of Joachim of Osogovo (Stanchev, Popov. 1988. p. 120-122, 124-125, 128-129); this canon, in which songs 1-4 and 9 go back to the corresponding composition of St. Clement of Ohrid, and a number of irmoses and troparia of the songs 5-8 – to the works of St. Theophan the Grapti [written upon], was compiled no later than the 11th c. (Ibid. p. 125-129, 153-154) and, possibly, in Russia. Structural features of the service (the presence of 2 ikoses and polyeleos choruses) indicate its creation no earlier than mid-13th c. (Bulgarian Literature. 1987. p. 237). Another feature of the service is the ipakois that are characteristic of the hymnography works dedicated to the twelfth and great holidays, and in Slavic hymnography are known only in translated compositions; the service of Joachim of Osogovo is an exception. This testifies both the high degree of veneration of the Saint, and the likely creation of the service directly in the Osogovo Monastery or by its commission.
The second Service of Joachim of Osogovo has not been published or is almost not studied. It is known in its only copy in the West Bulgarian (?) Minei service for August (Rila Monastery, No. 2/15. L. 93 cov.- 104 cov., early 16th c.). Common for the 2 services are the stichera on "Lord, I have called", the beginning of the songs 3 and 8 and the troparion of the song of Canon 7, the 1st ikos and one of the SVETILEN [luminous] (in general, the canon is not in characterized in detail in the literature). The “Rila” service was created no later than the 15th c. In addition to some chants of the first Service also used in its preparation was the Kontakion to John of Rila (Kraeva. 1978. p. 119; Raykov, Kodov, Hristova. 1986. p. 56).
The third version of the service of Joachim of Osogovo accompanies the Life of the Saint in The German collection of the 15th c. and is considered a compilation of the first 2 Services (Tsakimovska. 1993. p. 43-44).
Iconography. The oldest image of Joachim of Osogovo has been preserved on the Western wall of the narthex in the great martyr George in Staro-Nagrichino Church, Macedonia (1317-1318). The Saint is presented standing, in monastic clothes (in chiton, in mantle, in schema, with kukol [great schema head cover]). The first joint image of Joachim of Osogovo (without kukol, with deployed scroll in his left hand) together with John of Rila is in the Zemen Monastery (early 14th c.). Images of Joachim of Osogovo (a hermit monk without kukol, with deployed scroll in hand) and Prokhor of Pshina on the western wall flank the entrance into the cathedral of the monastery of Lesnovo ( 1345-1347). An image of Joachim of Osogovo in the cathedral of the monastery of St. Nicholas the Wonderworker in Psach near the town of Kriva-Palanka dates back to 1358. Later images of Joachim of Osogovo (the oldest of which belongs to the period after the restoration of the Peć Patriarchate in 1557) are presented in the wall paintings of numerous churches in Serbia, Macedonia and Bulgaria, e.g. the Cathedral of the monastery of Orahovitsa near Pakratz (1594), on the porch of the Cathedral of the Peć Patriarchate, the Anunciation Cathedral of the Ocharo-Kablary monastery (1632), and the Church of the Monastery Zhurche Near Bitola (1617). The "Geography" of images indicates a wide dissemination of the reverence for Joachim of Osogovo in the late Middle Ages (Pavlovic. 1965. p. 30).
The oldest of the known image of Joachim of Osogovo, in easel painting, is located (together with images of Ven. Gavriil of Lesnovo and Archdeacon Stefan) at the lower part of the icon "Deisus with saints" (late 15th c. – beginning of the 16th c., Museum of arts of [N.] Macedonia, Skopje).
In the Russian icon-painting originals from the 17th c. an iconography is attested to the saint, different from the South-Slavic [one] (although more often than not it contains only memory), with versions: "The Venerable father of ours Joachim Wonderworker of Sardipol – sed aki [sitting like] Varlaam of Khutyn, shorter beard, schema on shoulders (RNB. Pogod. No. 1927, beginning of 18th c.; Ibid., No. 1930, end of 17th c. – beginning of 18th c.(?) “...the beard with Vlasiy’s, wider in the middle, narrower at the ends.” No 1931, 1st half 19th c.
SOURCES: Lamansky V. I. About some Slavic manuscripts in Belgrade, Zagreb and Vienna with philologic and Historical notes // ZIAN. 1864. V. 6. No. 1. p. 123; Novakov Α. S. Priloges to the history of Serb literature. 1867. Bk. 22. p. 242-264; Popov A. N. Description of manuscripts and catalog of books of church printing in the library of A. I. Khludov. M, 1872. p. 285-286; Service of our Vn. father Joachim of Osogovo / Published: D. Marinov. Sredets, 1900; Ivanov J. The Bulgarian Starini [Olden artefacts] across Macedonia. Sofia, 19312, 1970p. p. 405-418, 641; Ivanova K., ed. Old Bulgarian literature. Sofia, 1986. V. 4: The Life [description] Works. p. 176-188, 570-571; Bulgarian literature and books in the 13th c. / Compiler: S. Kozhuharov. Sofia, 1987. p. 106-109,236-237; Stanchev K., Popov G. Clement of Ohrida: Life and creative works. Sofia, 1988. p. 120-129, 152-153, 175-181. Il. 8-10; Subotin-Golubovic T. Two services of St. Joachim of Osogovo // ArchPr. 1992. Bk. 14. p. 105-134; Loseva O. V. Prayer over the sick [one] within the Book of Needs [Trebnik] of RNB. Q.ii.1.24, 14th c. // ΚΑΝΙΣΚΙΟΝ: Jubilee collection bk. in honor of the 60th anniversary of prof. I. S. Michurin. M., 2006. p. 286, 292, 301; Paterikon of the land of Bulgaria. M, 2008. V. 2. p. 372-389. Lit.: by Marina D. Religious short stories. 1896. No. 5/6; again by him. Selected Works: In 5 volumes. Sofia, 2003. V. 1. Part 2: Religious folk customs; Ivanov J, North Macedonia. Sofia, 1906; Markovs!) The Orthodox Monastics and monasteries newspaper \ the Middle Ages Serbia. Sremsky Karlovtsi, 1920. Gorni Milanovac, 2002 1 '; Slankame II. Legend of |great.t. anachoreth of the ima: Ethnopsychologic og.tsd // GSND. 1925. KIB. 1. p. 215-233; Dushanic S. Joachim of Osogovo and his Monastery // Khrsnhansko delo. Skopje, 1941. Sv. 1; Pavlovs!) L. Cult faces with the code Serb and Macedonian: (Historical-ethnographic violence). Smederevo, 1965. p. 28-31; Ivanova-Konstantinova K. Two unknown alphabetic acrostics with Glagolitic ordering of the letters in the middle-Bulgarian Festive Minei // // Konstantin-Cyril the Philosopher: Presentations from the Symposium, dedicated to the 9OOth anniversary of his death. Sofia, 1971. p. 343; Antik V. From the Hagiography on Joachim of Osogovo // HcTopija. CKOIIJC, 1973. Bk. 2; Kozhuharov S. Towards the question for the volume of the concept of "proto-Bulgarian poetry" Literary Thought. Sofia. 1976. No. 7. p. 35-54; Krasna B. The Rila scrive monk Spiridon // [Proto] Old Bulgarian literature. 1978. Bk. 3. p. 119; Mavrodinova L. The Zemen Church. Sofia. 1980. p. 14; Grozdanov Ts. Portraits of Saints from Macedonia OD 9-18 cc. COMIJC, 1983. p. 161-163; Raykov B., Kodov H., Hristova B. Slavic scriptures in the Rila monastery. Sophia, 1986; Mileusyua S. Saintly Serbs. Kparvjei_an, 1989. p. 22-24; Pop-Atanasov G. Unknown debate from the service of Joachim of Osogovoi with the Climent canon on Euthimius the Great // Specter. CKOIIJC, 1990. Iss. 16. P. 5-3l; JaKUboy-sca M. The image on the cult to St. Joachim of Osogovo in the writing and cultural tradition in Macedonia// Specter. 1993. Iss. 21/22. p. 38; she again. St. Joachim of Osogovo. Ckopje, 1997; Popovska-Korobar B. The notion of North Macedonian Desert-dwellers // Culturaln life CKOIIJC, 1994. No. 1. P. 36; she again. Lesnovo Manastery [in the names] of St. Archangel Michael and St. Gavril of Lesnovo. COMIIC JC, 2000. p. 37, 79; Todic B. Old Nagorchino. Beograd, 1993. p. 25-27; Gergova E. Extended Life of St. Joachim of Osogovo - structural-tinological observations // Protobulgarian Literature. 1994. Bk. 28/29. P. 78-85; she againHymnography works for the West-Bulgarian anachoret as a sign for the cult to them.// Holy places in the Balkans, Blagoevgrad, 1996. p. 31 37: Uzuvana E. History of a newly found manuscript: The Hilendar copy of the Life of Joachim of Osogovo,-of Sarandapore of 1789 // Proto-Bulgarians [Lit.] studies. 1996. No. 2. p. 3-42; Jurin B. Byzantine frescoes: Medieval Serbia, Dalmatia, Slavic Macedonia. M., 2000. p. 148, 189, 385, 405; Muxapioecu J. Ten centuries [of] St. Joachim of Osogovo. Coumpono, 2005; History of the Bulgarian Medieval Literature.: A. Miltenova. Sofia, 2008 (by decree.).
A. A. Turilov, D. Cheshmedzhiev
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