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Mykola Zharkikh (Kyiv)

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Joasaph Krokovsky (1716)
and later sources

Nicholas Zharkikh

Abstract of the chapter

Detailed argumentation in ukrainian version

On the third version (D.Tuptalo) development of Kyiv legend stopped. This was due to the great popularity of printed "Great Lives of the Saints", which withstood a lot of reprints, and were very common in Ukraine and Russia. Moreover, this legend has been included as an additional article to the "Akathist to st. Barbara" composed by Metropolitan of Kiev Joasaph Krokovsky. N.V.Zakrevski argued that Krokovsky wrote akathist when he was a Pechersk monk (in 1697 – 1708 years). Akathist was first published in 1716 and also passed many editions (only in 18 cent. delivers 18 editions). This book has not a modern reprint, so we quote from Zakrevski:

The story, written in 1670 on a credible man most honored priesthood Theodosius Sofonovych, abbot of the monastery of St. Michael, explains: Michael-Svjatopolk Kyivan Prince, son of Izyaslav… had the first wife the Greek girl – daughter Alex Comnenus, named Barbara. When she departed from Constantinople in Rus' land, begged his father to give her honest relics of St. Great martyr Barbara. And she took relics, and brought to Kyiv [Zakrevski N.V. Description of Kiev. – M.: 1868, v. 2, p. 541].

Although Krokovsky gave a link to the F.Sofonovych's story, it is actually quite a story borrowed from the Tuptalo's "Lives of the Saints" – without any enhancements or significant reductions. Therefore Krokovsky's akathist cannot be considered as an independent stage of Barbara legend.

New information about the relics lodged in 1865 L.I.Pokhilevich:

The most important sanctuary of the main church are the holy relics of Martyr Barbara (headless) imported in Kyiv by Greek princess Barbara – wife of the builder of the temple and relative of Greek Emperor Alexius Comnenus […] In Italy, there are also relics of Great Martyr Barbara, and Latin writers trying to prove their authenticity. As time and circumstances of transferring relics to Kyiv historically known, then there is no doubt their authenticity [Pokhilevich L.I. Monasteries and churches of Kiev. – Kyiv: 1865, p. 20 – 21].

For us it is important that the relics at that time already had no head. We have seen that earlier the relics had just the head – on what was the crown? I understand this note so that the head was lost somewhere in the 18 – 1 half 19 sent. perhaps during some of the many arrangements of relics from one coffin to another.