CHRONICLES
CHRONICLES, historical works, a type of narrative literature in Russia in the 11th-17th centuries, consisted of weather records or were monuments of a complex composition - chronicles. L. were all-Russian (for example, "The Tale of Bygone Years", Nikonovskaya L., and others) and local (Pskov and other L.). Preserved mainly in later lists.
Source: Encyclopedia "Fatherland"
historical works of the 11th-17th centuries, in which the narration was conducted by year. The story about the events of each year in the chronicles usually began with the words: “in the summer” - hence the name - chronicle. The words "chronicle" and "chronicler" are equivalent, but the compiler of such a work could also be called a chronicler. Chronicles are the most important historical sources, the most significant monuments of social thought and culture of Ancient Russia. Usually the annals outlined Russian history from its beginning, sometimes the annals opened with biblical history and continued with ancient, Byzantine and Russian history. Chronicles played an important role in the ideological substantiation of princely power in Ancient Russia and in promoting the unity of the Russian lands. The chronicles contain significant material about the origin of the Eastern Slavs, about their state power, about the political relations of the Eastern Slavs among themselves and with other peoples and countries.
A characteristic feature of the chronicle is the belief of the chroniclers in the intervention of divine forces. New chronicles were usually compiled as collections of previous chronicles and various materials (historical stories, lives, epistles, etc.) and were concluded with records of contemporary events for the chronicler. At the same time, literary works were used as sources in chronicles. Traditions, epics, treaties, legislative acts, documents of the princely and church archives were also woven into the fabric of the narrative by the chronicler. Rewriting the materials included in the chronicle, he sought to create a single narrative, subordinating it to a historical concept that corresponded to the interests of the political center where he wrote (the courtyard of the prince, the office of the metropolitan, the bishop, the monastery, the posadnik's hut, etc.). However, along with the official ideology, the annals reflected the views of their direct compilers. Chronicles testify to the high patriotic consciousness of the Russian people in the 11th-17th centuries. The compilation of annals was given great importance, they were addressed in political disputes, in diplomatic negotiations. The mastery of historical narration has reached a high perfection in them. At least 1,500 lists of chronicles have survived. Many works of ancient Russian literature have been preserved in their composition: “Instruction” by Vladimir Monomakh, “The Legend of the Battle of Mamaev”, “Journey Beyond Three Seas” by Athanasius Nikitin, and others. Ancient chronicles of the 11th-12th centuries. survived only in later lists. The oldest list of chronicles with a date is a short chronicler of Patriarch of Constantinople. Nicephorus, supplemented by Russian articles up to 1278, contained in the Novgorod helmsman 1280. The most famous of the early chronicles, which has come down to our time, is The Tale of Bygone Years. Its creator is considered to be Nestor, a monk of the Pechersk Monastery in Kyiv, who wrote his work ca. 1113.
In Kyiv in the XII century. the annals were kept in the Kiev-Pechersk and Vydubitsky Mikhailovsky monasteries, as well as at the princely court. Galicia-Volyn chronicle in the XII century. concentrated at the courts of the Galician-Volyn princes and bishops. The South Russian chronicle was preserved in the Ipatiev Chronicle, which consists of The Tale of Bygone Years, continued mainly by the Kyiv News (ending 1200), and the Galicia-Volyn Chronicle (ending 1289 - 92). In the Vladimir-Suzdal land, the main centers of chronicle writing were Vladimir, Suzdal, Rostov and Pereyaslavl. The monument of this chronicle is the Laurentian Chronicle, which begins with The Tale of Bygone Years, continued by the Vladimir-Suzdal News until 1305, as well as the Chronicler of Pereyaslavl-Suzdal (ed. 1851) and the Radziwill Chronicle, decorated with a large number of drawings. Chronicle writing was greatly developed in Novgorod at the court of the archbishop, at monasteries and churches.
The Mongol-Tatar invasion caused a temporary decline in chronicle writing. In the XIV-XV centuries. it develops again. The largest centers of chronicle writing were Novgorod, Pskov, Rostov, Tver, Moscow. In the annalistic vaults reflected ch. local events (the birth and death of princes, the election of posadniks and thousand in Novgorod and Pskov, military campaigns, battles, etc.), church events (the appointment and death of bishops, abbots of monasteries, the construction of churches, etc.), crop failure and famine , epidemics, remarkable natural phenomena, etc. Events that go beyond local interests are poorly reflected in such annals. Novgorod chronicle XII - XV centuries. most fully represented by the Novgorod First Chronicle of the older and younger editions. The older, or earlier, edition has been preserved in the only Synodal parchment (charate) list of the 13th-14th centuries; the younger edition came in the lists of the 15th century. In Pskov, chronicle writing was associated with the posadniks and the state chancellery at the Trinity Cathedral. In Tver, chronicle writing developed at the court of the Tver princes and bishops. An idea about him is given by the Tver collection and the Rogozhsky chronicler. In Rostov, the chronicle was kept at the court of bishops, and the chronicles created in Rostov are reflected in a number of codes, incl. in the Yermolinsky chronicle of the XV century.
New phenomena in the annals are noted in the 15th century, when the Russian state was taking shape with its center in Moscow. Politics of Moscow led. princes was reflected in the all-Russian annals. The first Moscow all-Russian collection is given by the Trinity Chronicle n. 15th century (disappeared in a fire in 1812) and the Simeon Chronicle in the list of the 16th century. The Trinity Chronicle ends in 1409. Various sources were used to compile it: Novgorod, Tver, Pskov, Smolensk, and others. The all-Russian annalistic code, compiled in Smolensk in the end of the 15th century, was the so-called. Annals of Abraham; another code is the Suzdal Chronicle (late 15th century).
An annalistic code based on the rich Novgorodian writing, the Sophia Timepiece, appeared in Novgorod. A large chronicle code appeared in Moscow in the XV - n. 16th century Especially known is the Resurrection Chronicle, ending in 1541 (the compilation of the main part of the chronicle dates back to 1534-37). It includes many official records. The same official records were included in the extensive Lviv Chronicle, which included the Chronicler of the Beginning of the Kingdom of the Tsar and Grand Duke Ivan Vasilyevich, until 1560. chronicle, including drawings corresponding to the text. The first 3 volumes of the Facial Code are devoted to world history (compiled on the basis of the Chronograph and other works), the next 7 volumes are devoted to Russian history from 1114 to 1567. The last volume of the Facial Code, dedicated to the reign of Ivan the Terrible, was called the "Royal Book". The text of the Facial Code is based on an earlier one - the Nikon Chronicle, which was a huge compilation of various chronicle news, stories, lives, etc. In the 16th century. chronicle writing continued to develop not only in Moscow, but also in other cities. The most famous is the Vologda-Perm chronicle. Chronicles were also kept in Novgorod and Pskov, in the Caves Monastery near Pskov. In the XVI century. new types of historical narrative appeared, already departing from the annalistic form, - “The Power Book of the Royal Genealogy” and “The History of the Kazan Kingdom”.
In the 17th century there was a gradual withering away of the annalistic form of narration. At this time, local chronicles appeared, of which the Siberian chronicles are the most interesting. The beginning of their compilation refers to the 1st floor. 17th century Of these, the Stroganov Chronicle and the Esipov Chronicle are better known. In the end of the XVII century. Tobolsk boyar son S.U. Remezov compiled "Siberian History". In the 17th century chronicle news are included in the power books and chronographs. The word "chronicle" continues to be used according to tradition even for such works that bear little resemblance to the Chronicles of the past. Such is the New Chronicler, who tells about the events of the end of the 16th century. 17th century (Polish-Swedish intervention and peasant war), and "Annals of many rebellions".
M.N. Tikhomirov
Orthodox worldview in the Russian chronicle tradition
“Russian history is striking in its extraordinary consciousness and the logical course of phenomena,” wrote K.S. Aksakov more than 120 years ago. We often forget about this awareness, involuntarily blaspheming our ancestors, subverting their high spirituality to our misery. Meanwhile, history has conveyed to us numerous testimonies of their harmonious, ecclesiastical worldview. Among such testimonies, the annals are distinguished by their special historical completeness.
In the development of Russian chronicle writing, it is customary to distinguish three periods: the most ancient, regional and all-Russian. Despite all the peculiarities of Russian chronicle traditions, whether it be the Tale of Bygone Years as edited by the Monk Nestor the chronicler, the Novgorod chronicles with their conciseness and dryness of the language, or the Moscow chronicle collections, there is no doubt about the general worldview basis that determines their views. Orthodoxy gave the people a firm sense of the commonness of their historical destiny, even in the most difficult times of appanage strife and Tatar rule.
At the basis of the Russian chronicles lies the famous "Tale of Bygone Years" - "where did the Russian land come from, who in Kyiv began to reign first and where did the Russian land come from." Having more than one edition, "The Tale" formed the basis of various local annals. As a separate monument, it has not been preserved, having reached us as part of later chronicle codes - Lavrentiev (XIV century) and Ipatiev (XV century). The story is an all-Russian annalistic code compiled by 1113 in Kyiv on the basis of annalistic codes of the 11th century. and other sources - presumably of Greek origin. Rev. Nestor the chronicler, the holy ascetic of the Kiev Caves, completed his work a year before his death. The chronicle was continued by another holy monk - St. Sylvester, abbot of the Vydubitsky St. Michael's Monastery in Kyiv. The Holy Church celebrates their memory on October 27 and January 2, respectively, according to Art. Art.
The Tale clearly shows the desire to give, if possible, a comprehensive understanding of the course of world history. It begins with the biblical account of the creation of the world. Having thus declared his commitment to the Christian understanding of life, the author proceeds to the history of the Russian people. After the Babylonian pandemonium, when the peoples were divided, the Slavs stood out in the Japheth tribe, and the Russian people stood out among the Slavic tribes. Like everything in the created world, the course of Russian history is made according to the will of God, the princes are the instruments of His will, virtues are rewarded, sins are punished by the Lord: famine, pestilence, a coward, an invasion of foreigners.
Everyday details do not occupy the author of the chronicle. His thought hovers over vain cares, dwelling with love on the deeds of holy ascetics, the valor of Russian princes, and the struggle against foreigners of other faiths. But all this attracts the attention of the chronicler not in its bare historical "givenness", but as evidence of God's providential care for Russia.
In this series, a message about a visit to the Russian land of St. app. Andrew the First-Called, who predicted the greatness of Kyiv and the future flourishing of Orthodoxy in Russia. The factual authenticity of this story is not verifiable, but its inner meaning is certain. Russian Orthodoxy and the Russian people acquire the “first-called” apostolic dignity and purity of faith, which are later confirmed by the Equal-to-the-Apostles dignity of Saints Methodius and Cyril, the Enlighteners of the Slavs, and the Holy Prince Vladimir the Baptist. The message of the chronicle emphasizes the providential nature of the Baptism of Russia, tacitly assuming for her the corresponding religious duties, the duty of Orthodox Church obedience.
The author notes the voluntary nature of the acceptance of service. This is served by the famous story about the choice of faiths, when “Volodimer called his own and the Startsy Grad’s boyars”. The chronicle does not cite any circumstances restricting freedom of choice. “Even if you want to try much,” the “bolyars and elders” say to Vladimir, “by sending someone to test ... service and how it serves God.” The desire for a charitable life, the desire to find an unfalse path to God is Vladimir's only motive. The story of the ambassadors who returned after the trial of faith is extremely indicative. Muslims are rejected, because "there is no joy in them, but sadness", Catholics - because they have "beauty not seen by anyone." This, of course, is not about worldly "fun" - Muslims have it no less than anyone else, and not about worldly "sadness". It is about the living religious experience received by the ambassadors. They were looking for that joy that the Psalmist speaks of: “Heed to the voice of my prayer, my King and my God ... And let all who trust in You rejoice, rejoice forever; and you will dwell in them, and those who love your name will boast about you” (Ps. 5:3; 12). This is the joy and joy of a charitable life - quiet, unflappable, familiar to every sincerely believing Orthodox person from a touching personal experience that cannot be explained in words. Instead of this joy, the ambassadors felt sadness in the mosque - a terrible feeling of God-forsakenness and 6o-god-forsakenness, evidenced by the words of the Prophet: the head into sickness, and every heart into sorrow” (Isaiah 1:4-5).
And among the Catholics, the ambassadors were not struck by the lack of material beauty - although in terms of beauty and splendor, Catholic worship cannot be compared with Orthodox ones. A healthy religious instinct unmistakably determined the inferiority of Catholicism, which cut itself off from the catholic totality of the Church, from its blessed fullness. “Behold what is good, or what is red, but let the brethren live together,” the Holy Scripture testifies. The absence of this beauty was felt by the well-intentioned ambassadors. The contrast was all the more striking for them from the presence at the liturgy in the Hagia Sophia in Constantinople: “We have come to the Greeks and where we serve our God.” The divine service so impressed the Russians that they repeat in confusion: “And we don’t know whether we were in heaven or on earth - for there is no such beauty on earth - only we know for sure that God is there with people ... And we don’t we can forget the beauty of that. Their hearts, seeking religious consolation, received it in unexpected fullness and irresistible certainty. The outcome of the case was decided not by external economic considerations (the validity of which is very doubtful), but by living religious experience, the abundant presence of which is confirmed by the entire subsequent history of the Russian people.
A fairly complete picture of the views of contemporaries on the course of Russian life is given by the Lavrentiev Code. Here, for example, is a picture of the campaign of the Russian princes against the Polovtsy in 1184: “In the same summer, God put in the heart of the Russian prince, for all the Russian princes go to the Polovtsy.”
In the 70s of the XII century. the onslaught of the Polovtsians on the borders of the Russian principalities intensifies. The Russians are undertaking a number of retaliatory campaigns. Several local defeats of the Polovtsian troops follow, the result of which is their unification under the rule of one khan - Konchak. The military organization of the Polovtsians receives uniformity and harmony, weapons are improved, throwing machines and "Greek fire" appear: Russia faces a united strong enemy army face to face.
The Polovtsy, seeing their superiority, take the fortunate circumstances as a sign of God's good will. "Behold God, there are Russian princes and their regiments in our hands." But the Providence of God is not connected with considerations of human wisdom: "not leading" unreasonable Gentiles, "as if there is no courage, no thoughts against God," the chronicler complains. In the battle that had begun, the Polovtsians were "chased by the wrath of God and the Holy Mother of God." The victory of the Russians is not the result of their own care: “The Lord has done great salvation for our princes and their howls over our enemies. The former foreigner was defeated by the providential help of God under the Protection of the Most Holy Theotokos, covering the God-loving Russian army with Her care. And the Russians themselves are well aware of this: “And Vladimir said: this is the day that the Lord has made, let us rejoice and rejoice in it. As if the Lord delivered us from our enemies and subdued our enemies under our feet. And the Russian troops returned home after the victory, "glorifying God and the Holy Mother of God, the quick intercessor of the Christian race." It is hardly possible to more fully and clearly express the view of Russian history as an area of the all-encompassing action of God's Providence. At the same time, the chronicler, as a church man, remained far from primitive fatalism. Acting in history in a decisive way, the Providence of God at the same time does not suppress or restrict the freedom of personal choice, which lies at the basis of a person's responsibility for his deeds and actions.
The historical material, against which the concept of the religious and moral conditionality of Russian life is affirmed, becomes in the annals the events associated with the changeable military happiness. The following year, after a successful campaign against the Polovtsy, committed by the combined forces of the princes, Igor Svyatoslavich, Prince of Novgorod-Seversky, organizes an unsuccessful independent raid. The famous "Tale of Igor's Campaign" gives an exceptionally beautiful and lyrical description of this campaign. In the annals of the campaign of Igor Svyatoslavich, two stories have been preserved. One, more extensive and detailed, is in the Ipatiev Code. Another, shorter - in Lavrentievskoye. But even his condensed narrative quite clearly reflects the chronicler's view of the freedom of the human will as a force that, along with the inconceivable Providence of God, determines the course of history.
This time, "won ours with the wrath of God," which found on the Russian troops "for our sin." Recognizing the failure of the campaign as a natural result of evading their religious duty, “sighing and weeping spread” among the Russian soldiers, who recalled, but according to the chronicler, the words of the prophet Isaiah: “Lord, in sorrow, remember Thee.” Sincere repentance was soon accepted by the merciful God, and “prince Igor rushed away from the Polovtsy” - that is, from Polovtsian captivity - “for the Lord will not leave the righteous in the hands of sinners, the eyes of the Lord are on those who fear Him (look), and His ears are in their prayer (to their prayers they are obedient). “Behold, having committed a sin for our sake,” the chronicler sums up, “for our sins and iniquities have multiplied.” God admonishes sinners with punishments, the virtuous, conscious of their duty and fulfilling it, has mercy and preserves. God does not force anyone: a person determines his own destiny, the people themselves determine their history - this is how the views of the annals can be summarized briefly. It remains only to reverently marvel at the purity and freshness of the Orthodox attitude of the chroniclers and their heroes, who look at the world with childish faith, about which the Lord said: “I praise Thee, Father, Lord of heaven and earth, that You hid this from the wise and prudent and revealed it to babies; hey, Father! for this was your good pleasure” (Luke 10:21).
Developing and supplementing each other, Russian chroniclers strove to create a coherent and consistent picture of their native history. In its entirety, this desire was reflected in the Moscow chronicle tradition, as if crowning the efforts of many generations of chroniclers. “The Great Russian Chronicler”, the Trinity Chronicle, written under Metropolitan Cyprian, the collection of 1448 and other chronicles, more and more suitable for the name “general Russian”, despite the fact that they retained local features, and were often written not in Moscow, are as if the steps along which Russian self-consciousness ascended to understanding the unity of the religious fate of the people.
Mid 16th century became the era of the greatest church-state celebration in Russia. The primordially Russian lands were brought together, the Kazan and Astrakhan kingdoms were annexed, the way to the east was opened - to Siberia and Central Asia. Next in line was the opening of the western gates of the state - through Livonia. All Russian life passed under the sign of reverent churchness and inner religious concentration. It is not surprising, therefore, that it was during the reign of John IV Vasilyevich that a grandiose chronicle was created, reflecting a new understanding of Russian fate and its innermost meaning. He described the entire history of mankind as a succession of great kingdoms. In accordance with the importance attached to the completion of such an important work for the national self-consciousness, the chronicle collection received the most luxurious design. Its 10 volumes were written on the best paper, specially purchased from the royal stocks in France. The text was adorned with 15,000 skilfully executed miniatures depicting history “in faces”, for which the collection received the name of the “Facial Vault”. The last, tenth, volume of the collection was devoted to the reign of Ivan Vasilyevich, covering the events from 1535 to 1567.
When this last volume (known in science under the name of the “Synodal List”, since it belonged to the library of the Holy Synod) was basically ready, it underwent significant editorial revision. Someone's hand made numerous additions, insertions and corrections right on the illustrated sheets. On a new, purely rewritten copy, which entered science under the name "Royal Book", the same hand again made many new additions and corrections. It seems that John IV himself was the editor of the Facial Code, consciously and purposefully working to complete the "Russian ideology".
Another annalistic collection, which was supposed to create a coherent concept of Russian life on a par with the "Facial Vault", was the Book of Powers. At the basis of this enormous work was the idea that the entire Russian history from the time of the Baptism of Russia to the reign of Ivan the Terrible should appear in the form of seventeen degrees (chapters), each of which corresponds to the reign of one or another prince. Summarizing the main thoughts of these vast chronicles, we can say that they boil down to two most important statements that were destined to determine the course of all Russian life for centuries:
1. God is pleased to entrust the preservation of the truths of Revelation, necessary for the salvation of people, to individual peoples and kingdoms, chosen by Himself for reasons unknown to the human mind. In Old Testament times such a ministry was entrusted to Israel. In New Testament history, it was successively entrusted to three kingdoms. Initially, the ministry was taken over by Rome, the capital of the world during the time of early Christianity. Having fallen into the heresy of Latinism, he was removed from the ministry, successively granted to the Orthodox Constantinople - the "second Rome" of the Middle Ages. Having encroached on the purity of the preserved faith because of selfish political calculations, having agreed to a union with Catholic heretics (at the Council of Florence in 1439), Byzantium lost the gift of service, which passed to the "Third Rome" of recent times - to Moscow, the capital of the Russian Orthodox kingdom. The Russian people are determined to keep the truths of Orthodoxy "until the end of time" - the second and glorious Coming of our Lord Jesus Christ. This is the meaning of his existence, all his aspirations and forces must be subordinated to this.
2. The service assumed by the Russian people requires a corresponding organization of the Church, society and state. The God-established form of existence of the Orthodox people is autocracy. The King is the Anointed One of God. He is not limited in his autocratic power by anything, except for the fulfillment of the duties of a service common to all. The gospel is the "constitution" of the autocracy. The Orthodox Tsar is the personification of God's chosen and God-bearing of the whole people, his prayer chairman and guardian angel.
Metropolitan John (Snychev)
Chronicles were the most remarkable phenomenon of ancient Russian literature. The first weather records date back to the 9th century, they were extracted from later sources of the 16th century. They are very brief: notes in one or two lines.
As a phenomenon on a national scale, chronicle writing appeared in the 11th century. People of different ages became chroniclers, and not only monks. A very significant contribution to the restoration of the history of the annals was made by such researchers as A.A. Shakhmatov (1864-1920) and A.N. Nasonov (1898 - 1965). The first major historical work was the Code, completed in 997. Its compilers described the events of the 9th-10th centuries, ancient legends. It even includes epic court poetry that praised Olga, Svyatoslav and especially Vladimir Svyatoslavovich, in whose reign this Code was created.
Nestor, a monk of the Kiev Caves Monastery, who by 1113 completed his work The Tale of Bygone Years and compiled an extensive historical introduction to it, must be attributed to figures of a European scale. Nestor knew Russian, Bulgarian and Greek literature very well, being a very educated person. He used in his work the earlier Codes of 997, 1073 and 1093, and the events of the turn of the XI-XII centuries. covered as an eyewitness. This chronicle gave the most complete picture of early Russian history and was copied over 500 years. It must be borne in mind that the ancient Russian annals covered not only the history of Russia, but also the history of other peoples.
Secular people were also engaged in writing chronicles. For example, Grand Duke Vladimir Monomakh. It was in the composition of the chronicle that such beautiful works of his as “Instruction to Children” (c. 1099; subsequently supplemented, preserved in the list of 1377) have come down to us. In particular, in the "Instruction" Vladimir Monomakh holds the idea of the need to repulse external enemies. In total, there were 83 "paths" - campaigns in which he participated.
In the XII century. chronicles become very detailed, and since they are written by contemporaries, the class and political sympathies of the chroniclers are very clearly expressed in them. The social order of their patrons is traced. Among the largest chroniclers who wrote after Nestor, one can single out the Kyivian Peter Borislavich. The most mysterious author in the XII-XIII centuries. was Daniil the Sharpener. It is believed that he owns two works - "Word" and "Prayer". Daniil Zatochnik was an excellent connoisseur of Russian life, knew church literature well, wrote in a bright and colorful literary language. He said the following about himself: “My tongue was like the reed of a scribe, and my lips were friendly, like the speed of a river. For this reason, I tried to write about the fetters of my heart and broke them with bitterness, as in ancient times they smashed babies against a stone.
Separately, it is necessary to highlight the genre of "walking", describing the travel of our compatriots abroad. Firstly, these are the stories of pilgrims who carried out their “walks” to Palestine and Pargrad (Constantinople), but gradually descriptions of Western European states also began to appear. One of the first was a description of the journey of Daniil, the abbot of one of the Chernigov monasteries, who visited Palestine in 1104-1107, spending 16 months there and participating in the Crusader wars. The most outstanding work of this genre is "Journey Beyond Three Seas" by the Tver merchant Athanasius Nikitin, compiled in the form of a diary. It describes many southern peoples, but mostly Indians. "Walking" A. Nikitin lasting six years took place in the 70s. 15th century
The "hagiographic" literature is very interesting, since in it, in addition to describing the life of canonized persons, a true picture of life in monasteries was given. For example, cases of bribery for obtaining this or that church rank or place, etc., were described. Here we can single out the Kiev-Pechersk Patericon, which is a collection of stories about the monks of this monastery.
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The world-famous work of ancient Russian literature was "The Tale of Igor's Campaign", the date of writing of which is attributed to 1185. This poem was imitated by contemporaries, it was quoted by Pskovians already at the beginning of the 14th century, and after the victory at Kulikovo Field (1380) in imitation of the "Word. ..” was written “Zadonshchina”. "The Word..." was created in connection with the campaign of the Seversk prince Igor against the Polovtsian Khan Konchak. Igor, overwhelmed by ambitious plans, did not unite with the Grand Duke Vsevolod the Big Nest and was defeated. The idea of unification on the eve of the Tatar-Mongol invasion runs through the entire work. And again, as in the epics, here we are talking about defense, and not about aggression and expansion.
From the second half of the XIV century. Moscow chronicle is becoming increasingly important. In 1392 and 1408 Moscow chronicles are being created, which are of an all-Russian character. And in the middle of the XV century. the Chronograph appears, representing, in fact, the first experience of writing world history by our ancestors, and in the Chronograph an attempt was made to show the place and role of Ancient Russia in the world historical process.
The first Russian chronicles
"The Tale of Bygone Years" which is also called "Nestor Chronicle" named after its compiler (c. 1110–1113), known in two editions;
- "Laurentian Chronicle"(manuscript 1377), which bears the name of its scribe monk Lavrenty, who supplemented it with a chronicle of events in North-Eastern Russia until 1305;
And later (beginning of the 15th century) "Ipatiev Chronicle", discovered in the Ipatiev Monastery in Kostroma. It also includes "The Tale of Bygone Years" to which is added a chronicle of events that took place in Kyiv, Galich and Volyn until 1292.
According to the outstanding philologist A. A. Shakhmatov, "The Tale of Bygone Years" is a chronicle that combines:
The first Kievan chronicle relating to 1037-1039;
Its continuation, written by the monk Nikon from the Caves Monastery in Kyiv (c. 1073);
The story of the adoption of Christianity by Vladimir and his people - "The Tale of the Baptism of Russia";
- new vault, everyone the texts listed above, compiled in the same monastery c. 1093–1095;
Final edition by Nestor.
After the death of Prince Svyatopolk Izyaslavich in 1113, the monk Sylvester from the Mikhailovsky Vydubytsky Monastery, on behalf of Vladimir Monomakh, recopied "The Tale of Bygone Years" bringing the story to 1117.
The gaps in the narrative were filled with borrowings from Byzantine chronographs (Georgy Amartol) and from folk legends (for example, the story of Olga's revenge on the Drevlyans).
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From the book Lord Veliky Novgorod. Did the Russian land come from the Volkhov or from the Volga? author Nosovsky Gleb Vladimirovich4. Russian chronicles It is well known from Russian history that Novgorodians sailed a lot along the Volga River. Not along the Volkhov, but along the Volga! It is believed that the Novgorodians ruled the Volga like at home. This looks strange if we assume that Veliky Novgorod was located on
From the book The Way from the Varangians to the Greeks. Millennium mystery of history author Zvyagin Yuri YurievichA. Russian chronicles To begin with, let us recall that there are practically no Russian chronicle sources that are independent in their first part from the Tale of Bygone Years (PVL - hypothetically identified by historians after researching all the chronicles, a work allegedly from the 12th century), there are practically no. There is
From the book Rus, which was-2. Alternate version of history author Maksimov Albert VasilievichRUSSIAN CHRONICLES ABOUT THE INITIAL PERIOD In the Pushkin and Trinity chronicles it is written: "... the oldest Rurik came ... and another Sineus on Beloozero, and the third Izborst Truvor." The place where Rurik came to reign is missing in the annals. None of the historians paid attention to this, but
author Nosovsky Gleb Vladimirovich5.2. Russian chronicles: a dispute in the council of Ivan the Terrible - whether to start the Livonian campaign After the successful Kazan war, Ivan the Terrible decides to go to war with Livonia and the states of Western Europe allied with it. The campaign was considered by the king as a punishment.
From the book The Conquest of America by Ermak-Cortes and the rebellion of the Reformation through the eyes of the "ancient" Greeks author Nosovsky Gleb Vladimirovich7.1. Russian chronicles about the departure of Yermak As soon as Yermak set sail, one of the Siberian rulers attacked the possessions of the Stroganovs. Ivan the Terrible decided that the sending of Yermak's detachment to Siberia by the Stroganovs, which had provoked the conflict, was to blame. Tsar
From the book Rus. China. England. Dating of the Nativity of Christ and the First Ecumenical Council author Nosovsky Gleb Vladimirovich From the book Siberian Odyssey Yermak author Skrynnikov Ruslan Grigorievich From the book Russian Secret [Where did Prince Rurik come from?] author Vinogradov Alexey EvgenievichRussian chronicles and the "Varangian Prussian land" However, the bulk of Russian sources of the 16th and most of the 17th centuries. they also definitely indicate the South Baltic, but still a different territory, from which the legendary Rurik and his brothers came out. So, in the Resurrection Chronicle
From the book Book 1. Western myth ["Ancient" Rome and "German" Habsburgs are reflections of the Russian-Horde history of the XIV-XVII centuries. Legacy of the Great Empire in a cult author Nosovsky Gleb Vladimirovich2. Russian and Western European chronicles Let us emphasize an important circumstance. As we will see, Russian sources and Western European sources describe, in general, the same "Mongolian" Empire of the XIII-XVI centuries. The center of which at first is Vladimir-Suzdal Russia-Horde, and then
From the book Diplomacy of Svyatoslav author Sakharov Andrey NikolaevichByzantine chronicles and Russian chronicles The main sources on this topic are the "History" of Leo the Deacon, a Byzantine author of the second half of the 10th century, who described in detail the Russian-Bulgarian and Russian-Byzantine wars, the Byzantine chronicles of Skylitsa (XI century) and Zonara (XII
What features of chronicles can you highlight?
The chronicle arose back in Kievan Rus from the need of Russian society to have its own written history, and this was due to the growth of the national self-consciousness of the people. The chronicle was a historical document that included texts or transcriptions of treaty letters, wills of princes, resolutions of feudal congresses and other documents. The events of not only domestic, but also world history, their interconnection became the subject of interest of chroniclers. This was especially clearly manifested in The Tale of Bygone Years, in which the question of the origin of the Russian people was studied in connection with world history. The chronicle was kept by years, had a collective authorship, and therefore in it we find a variety of opinions about the events of history, a wider coverage, a direct reflection of the people's point of view on these events. In it, one can even notice differences in the political views and literary skill of its compilers.
Chroniclers often used folklore and book sources. One of the first chronicles, The Tale of Bygone Years, is a monument of collective creativity, on which, starting from the reign of Yaroslav the Wise in the 30s of the 11th century, more than one generation of Russian chroniclers worked, usually monks or representatives of the princely-boyar environment. The most famous as a chronicler was the Monk Nestor, a monk of the Kiev-Pechersk Monastery.
The chronicles, and especially The Tale of Bygone Years, allowed for the mixing of genres within the framework of one work. So, in the composition of the “Tale ...” we find chronicle tales (for example, about the death of Prince Oleg from his horse, subsequently used by A.S. Pushkin), proximity to hagiographic literature (about the transfer of the relics of Saints Boris and Gleb, about the death of Theodosius of the Caves) . In the bowels of the annals, a military story begins to take shape, for example, about Yaroslav's revenge on Svyatopolk the Accursed. The "Tale of Bygone Years" also includes "Teachings of Vladimir Monomakh". However, for all the event and genre mosaicity of the chronicle, it is distinguished by thematic unity - the image of individual milestones in the history of Russia, the presentation of events in a strict temporal sequence. The chronological connection of events was reinforced in the annals by a genealogical line, i.e. showing the continuity of power of the Rurik princes. The chronicler necessarily points to family relations between the princes, whose glory each of them inherits.
Chronicles proclaim as their main ideas the assertion of the independence of Russia, the superiority of Christianity over paganism, the inseparability of Russian history from the general one, a call for unity of action in the fight against enemies, and the spiritual unity of Russian society.
Can you name the distinguishing features of the teaching genre?
In Ancient Russia, oratorical prose developed, which, in turn, is divided into solemn and teacher's eloquence. Teaching belongs to the teacher's eloquence. Its purpose is instruction (edification), information, controversy. It is small in volume, often devoid of rhetorical embellishments, written or pronounced in a public, lively, colloquial Old Russian language.
“Monuments of didactic prose, often unsophisticated in style, contained many vivid everyday realities and scenes of “low” reality, especially in the description of human vices ... Educating Christian morality, “teaching” literature condemned vices and glorified virtues, reminding believers of the day of the Last Judgment and the inescapable torment, which is prepared for sinners after death in hell.
Among the works of didactic eloquence, a group of “words” on the theme of “God’s executions” stands out, where any disaster that has befallen a country: drought or flood, epidemic or enemy invasion<…>regarded as divine retribution for sins. Another group of “teachings” and “conversations” is addressed to monks and contains a number of rules that a monk must strictly follow: observe fasting, be distinguished by meekness of disposition, perform a deed of prayer, resort to repentance and communion as often as possible. (L. A. Olshevskaya, S. N. Travnikov)
Chronicle is a detailed account of specific events. It is worth noting that the annals of ancient Russia are the main written source on the history of Russia in (pre-Petrine times). If we talk about the beginning of Russian chronicle writing, then it refers to the 11th century - the period of time when historical records began to be made in the Ukrainian capital. According to historians, the chronicle period dates back to the 9th century.
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Saved lists and annals of ancient Russia
The number of such historical monuments reaches about 5000. The main part of the annals, unfortunately, has not been preserved in the form of the original. Many good copies have been preserved, which are also important and tell interesting historical facts and stories. Lists have also been preserved, which are some narratives from other sources. According to historians, the lists were created at certain places, describing this or that historical event.
The first chronicles appeared in Russia approximately in the period from the 11th to the 18th centuries during the reign of Ivan the Terrible. It is worth noting that at that time the chronicle was the main type of historical narrative. The people who compiled the chronicles were not private figures. This work was carried out exclusively by order of secular or spiritual rulers, who reflected the interests of a certain circle of people.
History of Russian Chronicles
To be more precise, Russian chronicle writing has a complicated history. Everyone knows the chronicle "The Tale of Bygone Years", where various agreements were highlighted, including agreements with Byzantium, stories about princes, the Christian religion, etc. Particularly interesting are chronicle stories, which are plot stories about the most significant events in the history of the fatherland. It is worth noting that the first mention of the annals of Moscow can also be attributed to the Tale of Bygone Years.
In general, the main source of any knowledge in Ancient Russia is medieval chronicles. Today, in many libraries in Russia, as well as in the archives, you can see a large number of such creations. It is surprising that almost every chronicle was written by a different author. Chronicles were in demand for almost seven centuries.
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In addition, chronicle writing is a favorite pastime of many scribes. This work was considered charitable, as well as spiritual work. Chronicle writing can easily be called an integral element of ancient Russian culture. Historians claim that some of the first chronicles were written thanks to the new Rurik dynasty. If we talk about the first chronicle, then it ideally reflected the history of Russia, starting from the reign of the Rurikovich.
The most competent chroniclers can be called specially trained priests and monks. These people had a fairly rich book heritage, owned various literature, records of old stories, legends, etc. Also at the disposal of these priests were almost all the grand ducal archives.
Among the main tasks of such people were the following:
- Creation of a written historical monument of the era;
- Comparison of historical events;
- Working with old books, etc.
It is worth noting that the chronicle of ancient Russia is a unique historical monument containing a lot of interesting facts about specific events. Among the common chronicles, one can single out those that told about the campaigns of Kiy, the founder of Kyiv, the travels of Princess Olga, the campaigns of the no less famous Svyatoslav, etc. The chronicles of Ancient Russia are the historical basis, thanks to which many historical books have been written.
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