Synopsis or Brief collection from various chroniclers, about the beginning of the Slavic - Russian people, and the original book (i) zey b (o) saved city of Kyiv about the life of the s (vya) t (a) th faithful great prince (i) of Kiev and all Russia, the first autocrat Vladimir, and about the heirs of the bl (a) hot (e) stive power of eg (o) of Russia, even before ... presvet (lago) and bl (a) good g (o) s (u) d (a) rya n (a) our ts (a) rya, and the great prince (o) zya Alexy Mikhailovich of all the Great, Small, and White Russia autocrat. In the holy great miraculous Lavra of the Kiev-Pechersk, the stauropegion of the most holy ecumenical patriarch of Constantinople, with the blessing of the most honored in Christ, the father, Innokenty Giziel, by the grace of God, archimandrite toyazhde S (vy)ty Lavra, depicted in type. Kyiv, type. Kiev Pechersk Lavra, 1674 (7182). 4°. 124 p. Lines: 24, ca. 28. Fonts: 62, approx. 52 mm. Pages in linear frames. Their account is at the top, and at the bottom of the litter in notebooks. Binding: boards covered with leather. On the top binding sheet is the inscription "The book called Synopsis". The first word in the title is in Greek. It was based on "Kronika" by Matvey Stryikovsky and Russian chronicle sources (mainly the Gustyn Chronicle). Due to its main idea - the need for the reunification of the Slavic peoples - and the availability of presentation, Synopsis played a significant role in the dissemination of historical knowledge in Russia in the 17th-18th centuries. The final text of the Synopsis was not formed immediately. In its first edition, the description of events was brought up to 1654. The first printed book on the history of Ukraine and Russia. The synopsis of 1674 is the greatest rarity and has not been seen on open sale for a very long time!
For some reason, it is not republished, it is very rarely mentioned and even more rarely cited in modern historical literature, despite the circumstance I have indicated that it has beenthe onlytextbook of Russian history, became widely known in the Orthodox world and translated into Greek and Latin, then the languages of international communication in Europe.
Compiled by the Archbishop of the Kiev-Pechersk Lavra Innokenty (Gizel), it was first published in 1674, supplemented in 1678 and 1680, and over the course of two centuries it went through many more editions of the civil press. The synopsis of Archbishop Innokenty played an important role in the Slavic culture of the 17th-18th centuries. Until the time of M.V. Lomonosov, the work was very popular; Dmitry Rostovsky to his chronicle, was used by historians S.V. Velichko, V.N. Tatishchev, M.V. Lomonosov, Paisiy Hilendarsky. This is the first attempt, under the influence of Polish models, to summarize the history of Southwestern Russia in chronological order. The Synopsis enjoyed great success among Russian readers, especially during the 18th century, in which the Synopsis went through 20 editions. It was last published in Kyiv in 1861.
SYNOPSIS TABLE OF CONTENTS:
1. About the beginning of the ancient Slavic people.
2. About the name and about the Slavic language.
3. About the freedom or liberty of Slavenskaya.
4. About the three parts of the World, called Asia, Africa and Europe, in brief notice. About Asia. About Africa. About Europe.
5. About the Russian people, or more characteristically Russian, and about the dialect, or its name.
6. About the Sarmatian people and their dialect.
7. About the people of Roksolanstem and about his dialect.
8. About Mosokh, the progenitor of Slavenorossiysk and about his tribe.
9. About the dialect of the Moscow people and the Royal City.
10. About Kozarekh.
11. About Cimbra.
12. About the glorious supreme and all the people of the Russian main city of Kyiv and about its beginning.
13. About the original Princes of Kyiv and about the creation of the city of Kyiv and its name.
14. About the death of Kiy, Shchek and Khorev and about their legacy after them.
15. About this, when Ross wrote to the nobility.
16. More about Russia or Russians in midnight countries, and about Veliky Novgorod.
17. About the reign of Rurik with the brethren in the Russian Land.
18. About Oskolde and Dir, a tribe of Kyiv, what a cup of princedom in Kyiv.
19. About the reign of Igor Rurikovich with Oleg uncle.
20. About the possession of Oleg in Kyiv and about his death.
21. About the reign of Igor Rurikovich in Kyiv according to Oleg.
22. About the reign of Grand Duchess Olga in Kyiv.
23. About Olga's first trip to Drevlyany.
24. About the second trip by Olgin to Drevlyany.
25. About Olga's campaign to Tsarigrad and about her baptism.
26. About the reign of Svyatoslav, or Svetoslav Igorevich in Kyiv, and about the death of the Blessed Grand Duchess Elena.
27. On the division of the principalities of Svetoslav by his son and on his death.
28. About the reign of Yaropolk Svetoslavich in Kyiv.
29. On the coming of the Grand Duke Vladimir Svetoslavich to Kyiv.
30. About the reign of the Grand Duke Vladimir in Kyiv and throughout Russia and about his autocracy.
31. O idol. About pouring water on the Great Day.
32. About the wives of the Vladimirovs.
33. About the courage of Vladimirova.
34. About Belgorod, how jelly freed from the siege.
35. About the victory of Vladimirova over the Pechenegs near Pereyaslavl, from her Pereyaslavl was created and named.
36. About the ambassadors of various to the faith of Vladimir admonishing.
37. About the Greek ambassadors to Vladimir.
38. About Vladimirov's council about beliefs and the message.
39. About return of ambassadors to Vladimir.
40. About the campaign of Vladimir in the Greek land for the sake of baptism.
41. About the baptism of Vladimir and his brother.
42. About the baptism of all the people of Kiev and all Russia.
43. About the baptism of the sons of Vladimirov.
44. About this, the kolkrats of Rossa were baptized before Vladimir, even before his reign.
45. On the establishment of the Orthodox Faith in Russia and the eradication of idols.
46. About the Church of the Most Holy Theotokos Tithes in Kyiv.
47. About the campaign of Vladimirov to Suzhdal, Rostov and Veliky Novgorod.
48. On the division of the reign of Russia from Vladimir by his son.
49. On the death of Vladimirov.
50. Thanksgiving to God from all Ross about his inscrutable gift.
51. About the reign of Svyatopolk in Kyiv, years from the creation of the World 6525, and from the birth of Christ 1017.
52. About the reign of Yaroslav in Kyiv, years from the creation of Light 6527, and from the birth of Christ 1019.
53. About the reign in Kyiv of the Grand Duke Izyaslav Yaroslavich and the foundation of the Church of the Caves is still ancient.
54. About the second expulsion of Izyaslav from Kyiv, and about the foundation of the Great Stone Church of the Caves, its decoration, and about the stone fence of the entire monastery.
55. About the reign of Vsevolod Yaroslavich in Kyiv.
56. About the reign in Kyiv of Mikhail Svyatopolk Izyaslavich.
57. About the reign of Vladimir Vsevolodovich Monomakh in Kyiv.
58. About this, from where did the Russian Autocrats wear the royal crown on themselves.
59. About the reign of Mstislav Monomakhovich in Kyiv.
60. About the reign of Yaropolk Monomakhovich in Kyiv.
61. About this, how did Yaropolk Boleslav return cunning to cunning.
62. The second providence of Yaropolk's vengeance over Boleslav.
63. About the various Princes in Kyiv, like one other from the Throne to the exile.
64. Paki about various Princes in Kyiv, and about their expulsion from the Throne internecine.
65. About the reign of Mstislav Izyaslavich in Kyiv and about other Princes who owned Kyiv.
66. About the reign of Roman Prince of Smolensk in Kyiv.
67. About reigning in Kyiv Yaroslav Izyaslavich.
68. About this, as if do not bless the Autocrat of the Russian Roman, Vladimir Bishop of the Greek law to fight with Christians, except for the blessed guilt.
69. Dispute about the Capital of the Russian Autocracy and the expulsion of the Prince from the Hungarians, or from the Ugrians.
70. About the princes of various Kyiv.
71. About the reign of Mikhail Vsevolodovich in Kyiv, and about the invasion of the wicked Batu.
72. About the ruin of the Beautiful Holy Great miraculous Lavra of the Pechersk Kiev.
73. About the good news in the Holy Monastery of the Caves for the Church service, from where it began.
74. About the years, in them the Kiev Principality and all Russia autocracy under the Tatar yoke abide.
75. About the notice to the Grand Duke Dimitri, as if the wicked Mamai is going to war against Russia.
76. About the message from the Grand Duke Dimitri of gifts to Mamaev.
77. About the message of the first watch.
78. About the message of the second watch.
79. About the arrival of the Russian Princes and Governors and many armies to Moscow.
80. About Zakhariya's going to the horde to Mamai.
81. About Mamaeva's letter to the Grand Duke Dimitri.
82. On the departure of Zechariah from Mamai.
83. On the coming of Zechariah from the embassy to Moscow.
84. About the march of Grand Duke Dimitri to the Monastery of the Holy Trinity.
85. About the campaign of the Grand Duke Dimitri from Moscow against the godless Agarians.
86. About the advent of the Grand Duke Dimitri to Kolomna and about the organization of the regiments.
87. About the message of the guards from the Grand Duke Dimitri, and about the grief of Olga Rezansky and Olgerd of Lithuania, as if Prince Dimitri went to battle.
88. On the coming of two Olgerdovich brothers to the aid of the Grand Duke Dimitri.
89. About the transition to the Don and about the taking of Mamaev's language.
90. About the organization of the armies for battle, about the strengthening of all regiments from the Grand Duke Dimitri and about his prayer.
91. About the signs of Dimitri Volynsky foreshadowing.
92. About the appearance of the Holy Martyrs Boris and Gleb.
93. About the outcome of both troops to battle, about the dispensation from Prince Dimitri instead of himself Michael, about the message of Sergius and the courage of Peresvet the black man.
94. Message from Abbot Sergius.
95. About the bitter and most terrible hour, in which there are many creations of God, drink the mortal cup in battle.
96. About the vision of open heavens.
97. About the outcome of the secret from the ambush regiment to fight and about the glorious victory over the Tatars.98. About the gathering of Christian troops under their own signs; about the search and acquisition of the Grand Duke Dimitri, and about the great joy from the victory over the Tatars.
99. About the train of the Grand Duke Dimitri between the corpses.
100. About the examination of the regiments and the calculation of the dead.
101. On the return of the Grand Duke Dimitri with a solemn victory to Moscow.
102. About the campaign of the Grand Duke Dimitri to the Monastery of the Holy Trinity.
103. About the death of Mamaeva.
104. About the princedom of Kiev under the fierce yoke of the Tatars and about the Princes of Kyiv in part.
105. About the resettlement of the Metropolitan of Kiev to Moscow.
106. About the capture of the Stolnago Russian city of Kyiv from the Lithuanian Prince Gediminas, and about the accession of the Prince of Kiev to the Lithuanian.
107. Whence two Metropolitans in Russia, one in Moscow, and the other in Kyiv.
108. About this, when the Patriarchal Throne is settled in the reigning city of Moscow.
109. About the transformation of the Great Prince of Kiev into the Voivodship.
110. On the return to the first packs of the Royal existence of the God-saved city of Kyiv.
111. About the first Besurman parish near Chigirin.
112. About the second Besurman parish near Chigirin.
113. About the glorious victory over the Turks and Tatars that was on the mountain.
114. On the coming of Orthodox troops near Chigirin.
115. About the return of the Christian troops from Chigirin, and about the fleeing Turks and Tatars from the Orthodox Troops.
Compiled by the Archbishop of the Kiev-Pechersk Lavra Innokenty (Gizel), it was first published in 1674, supplemented in 1678 and 1680, and over the course of two centuries it went through many more editions of the civil press. The synopsis of Archbishop Innokenty played an important role in the Slavic culture of the 17th-18th centuries. Until the time of M.V. Lomonosov, the work was very popular; Dmitry Rostovsky to his chronicle, was used by historians S.V. Velichko, V.N. Tatishchev, M.V. Lomonosov, Paisiy Hilendarsky. This is the first attempt, under the influence of Polish models, to summarize the history of Southwestern Russia in chronological order. The Synopsis enjoyed great success among Russian readers, especially during the 18th century, in which the Synopsis went through 20 editions. It was last published in Kyiv in 1861. Due to the brevity of the presentation, the Synopsis was a textbook of mainly Kievan history, compiled according to the chronicle of the hegumen of the Mikhailovsky monastery Theodosius Safonovich. The first edition of the Synopsis (1674) ended with the annexation of Kyiv to Moscow, the second (1678) is accompanied by a story about the Chigirin campaigns. There are 110 chapters in the Synopsis. The main part of the Synopsis (63 chapters) is devoted to the history of Kyiv before the Tatar invasion. This is the most processed part. The central interest in it is occupied by the Baptism of Russia. The Synopsis tells at length about the reign of Vladimir Monomakh and his acquisition of royal regalia from Kafa. Information about the invasion of the Tatars and events close to it are fragmentary and brief, but the story of the Mamaev invasion and the Battle of Kulikovo is retold in detail in 29 chapters.
The Synopsis ends with fragmentary information about the Kyiv metropolis and Kyiv after its annexation to Lithuania. Thanks to the school in which the Synopsis was a textbook, it reigns in our historiography of the 18th century; determines tastes and serves as a basis for researchers of history, who began with an analysis of the confusion of names of peoples, comparisons with the annals and corrections of its shortcomings, of which omissions in the history of the northeast of Russia should be considered the largest: there is no information about the reign of John III and John IV, the conquest of Novgorod and etc. According to the "Synopsis", the people "Russian", "Russian", "Slavo-Russian" are one. Kyiv is "the most glorious supreme city and the main city of all the people of Russia." Russia is one. After centuries of humiliation and separation of the "Princeship of Kyiv" from "Russia", the "mercy of the Lord" finally came true, and "God-saving, glorious and original of all Russia, the royal city of Kyiv, due to its many changes", returned to the Sovereign Russia, under the hand of the all-Russian Tsar Alexei Mikhailovich, as "the eternal fatherland of the scepter-bearing forefathers", an organic part of the "Russian people". According to the historian Miller, the author of the Synopsis pursued the goal of giving the Muscovite tsar motivation to continue the struggle against the Commonwealth for the liberation of the rest of the “single Orthodox people” from Catholic rule and to facilitate the incorporation into the Russian ruling class by the elite of the Hetmanate. According to some scholars, the main part of the "Synopsis" consisted of an abbreviation of the chronicle of the hegumen of the Mikhailovsky Monastery Theodosius Safonovich.
Archimandrite Innokenty Gisel (German: Innozenz Giesel, c. 1600, Prussia - November 8 (18), 1683, Kyiv) - Archimandrite of the Kiev-Pechersk Lavra (since 1656), rector of the Kiev-Bratsk College. Innocent Gisel was from Prussia and belonged to the Reformed Church. In his youth, having arrived in Kyiv and settled here, he converted to Orthodoxy and took the vows as a monk. Peter Mogila, seeing in him a talented person, sent him to complete his education abroad. Gisel took courses in history, theology and jurisprudence at the Lviv Latin College. Returning from abroad, Gisel stood guard over the Orthodox Church in view of the danger that threatened her from the Jesuits and Uniates. From 1645 he became abbot of several Orthodox monasteries. In 1647, Pyotr Mohyla bequeathed to Innokenty Gizel the title of "benefactor and trustee of Kyiv schools" and entrusted supervision of the Kiev-Mohyla Collegium. In 1648, Gisel took over as rector of this educational institution. He became Archimandrite of the Kiev-Pechersk Lavra in 1656. Gisel was repeatedly awarded by Tsar Alexei Mikhailovich and enjoyed his respect for his devotion to Orthodoxy and Russia. The Little Russian people especially fell in love with Gizel, becoming attached to him with all their heart. In order not to part with him, he refused more than once from the highest positions offered to him. Known for his literary and publishing activities (see "Kyiv Synopsis", "Kiev-Pechersky Patericon", etc.) Gisel was of the opinion that God, being everywhere, is involved in every essence, and this is what confronts him with the material world. Gisel denied the presence of substantial changes in the sky and proved the homogeneity of earthly and heavenly matter. He argued that movement is any changes that occur in the material world, in particular in society, and thus showed movement from a qualitative, rather than mechanistic, side. In 1645-1647 he taught the course "Essay on all philosophy" (Opus totius philosophiae) at the Kiev Collegium, which had a noticeable impact on the academic tradition of the late 17th - early 18th centuries. Theologian, philosopher, cultural and church figure. An outstanding figure in the public and church life of Ukraine in the second half of the 17th century. Professor and rector of the Kiev-Mohyla Collegium, Archimandrite of the Caves Monastery. Innokenty Gizel (presumably, his last name could have sounded a little differently - Kisel) was born in Prussia, but devoted his whole life to Ukraine. As a young man, Gizel arrived in Kyiv and entered the Kyiv Collegium, where he showed outstanding abilities. Metropolitan P. Mohyla sent a talented student to study in Poland and England at his own expense. Returning, Gizel took the tonsure and was elected professor of philosophy at the Kiev-Mohyla Collegium; and in 1646 he was appointed its rector. At the same time, he was abbot of two Kyiv monasteries - Kirillovsky and Nikolaevsky. From 1656 until the end of his life, Gizel was the archimandrite of the Kiev-Pechersk Monastery, where, under his leadership, the monastery's printing house twice (in 1661 and 1678) reprinted the chronicle of the monastery - "Kiev-Pechersk Paterik". In the Assumption Cathedral of the Caves Monastery, according to the will, Gizel was buried. Until the beginning of the XIX century. in the Kiev-Mohyla collegium there was a tradition of holding public debates, to which representatives of secular and spiritual authorities, as well as everyone who wished, were invited. One of the first well-known disputes took place in 1646, when rector Gizel entered into a polemic with the teacher of the Kyiv Jesuit collegium, Chekhov, on the topic "The Descent of the Holy Spirit." In his political views, Gisel took the position of fighting the enemies of Orthodoxy and therefore condemned the attempts of the Ukrainian hetmans to enter into an alliance with Catholic Poland or Muslim Turkey. In 1667, he wrote about this to Hetman P. Doroshenko in connection with the latter's conclusion of an agreement with the Tatars. With regard to the alliance with Moscow, Gisel took an ambiguous position. Like most Ukrainian clergy, he believed that an alliance with Orthodox Russia would save the Ukrainian people from foreign religious oppression. However, the Archimandrite of the Caves opposed the punitive campaigns against the Right-Bank Ukraine, which Russian troops carried out during the time of the Ruin. In a letter to Tsar Alexei Mikhailovich in 1661, he wrote that such military operations were no different from Catholic or Tatar pogroms of Orthodox shrines. In addition, Gisel considered the subordination of the Kyiv Metropolis to the Moscow Patriarchate as an anti-canonical and sinful act. In 1667, he, along with other Kyiv clergy at a feast, refused to raise a cup for the health of the Kyiv voivode P. Sheremetev and Moscow's protege, Hetman I. Bryukhovetsky, calling the latter a villain. Despite this, Alexei Mikhailovich favored both the Kiev-Pechersk Monastery and its archimandrite: he ordered various publications from the monastery printing house and often made significant donations to the monastery. Gisel paid great attention to upbringing and education. The range of his activities was quite wide - preaching, science, literature, publishing. Gizel's works had a polemical focus, and his sermons defended the rights and privileges of the Kyiv Metropolis. L. Baranovich called Gizel for his mind "Ukrainian Aristotle". Gisel is the author of the theological and ethical treatise "Peace with the God of Man", which outlines humanistic views and facts from the history and life of Ukraine in the 17th century. He also owns a number of treatises and training courses on philosophy in Latin and Ukrainian book language. In the work "Essay on all philosophy" (1645-1646), idealistic concepts were combined with materialistic tendencies. In his reflections, Gisel used the philosophical legacy of antiquity and modern times: the basic views of the academic philosophy of Aristotle, complicated by Neoplatonism, traditional for Ukrainian scientific thought; outstanding thoughts of Copernicus, Galileo, Descartes and other contemporaries. Gisel recognized the postulates about the impossibility of creating and destroying matter, about the homogeneity of "heavenly" and "earthly" matter. Gisel, like most Mohyla philosophers, saw the meaning of life in creative work and the creation of social good. Recognizing the free will of man, he gave priority to the mind, which makes it possible to make a choice between good and evil. The most outstanding book, the authorship of which is attributed to the Archimandrite of the Caves Monastery Gizel, is Synopsis, the first Ukrainian historical treatise. It is possible that Gisel edited this book and led the team of authors who selected the necessary texts and translated from Polish the chronicle of M. Strynkowski, which was widely used in the Synopsis. "Synopsis" examines a wide range of issues of ancient history: the origin of the Slavs, their language and name; the emergence of the Russian people; the foundation of Kyiv and the deeds of the first Kyiv princes, in particular Vladimir; the baptism of Russia and the spread of Christianity; the conquest of Kyiv by the Lithuanian prince Gediminas. Gisel also considered the issues of contemporary history - the main story was brought up to 1651, when A. Kisel became the Kyiv governor. The author also mentions two sieges of Chigirin, 1677 and 1678. The book does not mention at all such important historical events as the signing of the Union of Brest in 1596 and the uprising of B. Khmelnitsky in 1648. The Kyiv "Synopsis" was the basis of Russian historiography: references to this work are contained in almost all modern textbooks on source studies and historiography not only Ukraine, but also Russia. It was one of the most frequently reprinted books available to readers. Until the 19th century "Synopsis" was considered a textbook of "home history" in Ukraine, Russia and Belarus. The main ideas of Synopsis are Orthodox pan-Slavism and the glorification of Kyiv as the most ancient Orthodox center of all Russia. The creation of such a literary work determined the needs of the Ukrainian national revival of the 1670-1680s, when cultural figures sought to prove the greatness of their people, who began to establish themselves in the international arena as an independent nation, which had long been under foreign wrath. With the strengthening of the role of Kyiv as a capital city, the need arose to prove the continuity between the capital of the authoritative Kievan Rus and the main city of Ukraine-Hetmanate of the 17th century. Of course, modern historical science does not agree with all the statements and conclusions of Gisel. The reason is that the author of the Synopsis used the works of Polish chroniclers (Dlugosh, Chekhovsky, Stryikovsky), who, in turn, relied on ancient chronicles, often distorting the historical facts presented in them and creating their own interpretations of events. Often these interpretations were completely legendary or fictional and, as a rule, devoid of real historical ground. From the Synopsis, these inventions of the Polish chroniclers migrated to historical literature as reliable facts, but later they were refuted by M. Lomonosov and other researchers. So, the ethnonym "Slavs" and the names of the first Kyiv princes (Svyatoslav, Yaroslav, Mstislav) Gizel considered formed from the word "glory", proudly noting that the ancestors of the Slavs were distinguished by courage and military prowess. The author also recalls completely fantastic “details” of Russian history - about the participation of Slavic squads in the campaigns of Alexander the Great, which allegedly confirms the corresponding letter of the great conqueror. However, many of the facts mentioned in the Synopsis are now considered reliable by researchers. So, many historians agree with the founding date of Kyiv - 430. Gizel's story about the Slavic pagan pantheon is also interesting - a unique source of the spiritual history of pre-Christian Russia, naming the names and functions of the Slavic gods: Perun, Veles, Lada, Lelya, Kupala, Kolyada, Tur, Dazhbog, Stribog, Simargl, Mokosh. Many facts from Kyiv history are important for studying the history of Ukraine in general and Kyiv in particular: about the burial of Prince Oleg on Mount Shchekavytsia, about the origin of the words "Cossacks" and "Cossacks", etc. Thanks to this, "Synopsis" still remains one of the most significant sources of national history.
Innokenty Gizel - Kyiv scientist, was born in Prussia, in a Reformed family. In his youth, he moved to Kyiv, converted to Orthodoxy, attracted the attention of Peter Mohyla and was sent by him abroad for scientific studies. Judging by the "Synopsis", which reveals an inclination towards history in the author, and by the "World", which speaks in detail about the rights and duties of a Christian, one can think that Gisel, in addition to theology, also studied history and jurisprudence abroad. Upon returning to Kyiv, Gizel was a teacher and rector of the Kyiv Collegium. Under him, L. Baranovich was a teacher of the college, students were Galyatovsky, Slavinetsky, Satanovsky, probably Simeon Polotsky. Gisel maintained frequent relations with the Moscow government on monastic economic and political issues. In 1654, Gisel was in Moscow with various petitions from the Little Russian elders and the clergy. In 1656, Gizel received the rank of archimandrite and rector of the Kiev-Pechersk Lavra and retained it until his death in 1683. I. was a supporter of Moscow, but at times he undertook to defend the "liberties" of Little Russia. Tsars Alexei Mikhailovich and Fedor Alekseevich and the ruler Sofia Alekseevna favored I. and sent him valuable gifts, but he was watered. the requests were dismissed. I. was one of the most learned people in Little Russia in the 17th century. L. Baranovich called him Aristotle in his letters and gave him his literary works to review and correct. He participated in public disputes with Catholics, delivered sermons, which, according to St. Demetrius of Rostov, "the weak were reinforced as if with medicine," assisted the Little Russian scientists in the publication of their works. In 1669 Gisel published an extensive Op. "Peace with God to man" (again in 1671), which has no theological significance. The book is dedicated to Tsar Alexei Mikhailovich. In 1690, the Moscow Patriarch Joachim recognized this book as malicious, new-born, for subordinating the author to "external teachers", i.e., Catholics, in the interpretation of some obscure religious issues. Gisel's book speaks in detail about sin in general and about individual sins in particular, about repentance, a confessor, etc. In the book there are curious everyday details in places. The attitude towards people is gentle, humane, which is especially revealed in the permission from the obligation to fast for old, weak, burdened people. Against the Jesuit Boyma, Gisel published a polemical Op. "On True Faith". According to the chronicle of Theodosius Sofonovich, Gizel compiled the famous "Synopsis" (ed. 1674, 1676, 1680, 1718 and 1810 ), which was the main textbook on history before Lomonosov (for it, see Synopsis and Russian historiography). Gisel enjoyed the fame of a kind and charitable person.
Innokenty Gizel - Archimandrite of the Kiev-Pechersk Monastery, was born in the former Polish Prussia from the parents of the Reformed Confession, and studied there from childhood; but in his youth, having come to Kyiv, he turned to the Greek-Russian Church and accepted monasticism in the Kiev-Pechersk Lavra. When the Metropolitan of Kyiv Peter Mohyla, intending to establish Latin-Russian schools in Kyiv, sent capable people from Balti and Monasticism to foreign schools for education to become a teacher, Gizel was sent to the Lvov Academy among them. At the end of his circle of sciences there, he returned to Kyiv and was appointed Teacher and Preacher. In 1645 he was consecrated hegumen Dyatlovitsky, and in 1646 he was renamed the Kiev-Bratsky Monastery and Rector of the Academy; in 1650 he was transferred with the same rank to the St. Cyril Monastery, from there in 1652 to Kiev-Nikolaev, with the continuation of the Rector's position; and in 1656 he was promoted to the Archimandrite of the Kiev-Pechersk Lavra and died there on February 24, 1684. St. Demetrius, Metropolitan of Rostov, who was then Abbot, in 1685 composed and spoke to him for a year's commemoration of the Laudable Word, which is printed in the Collected Works of his. According to the will of the founder of Kyiv schools, Metropolitan Peter Mohyla, Gizel had the title of Benefactor and Trustee of these after his death. When he was Archimandrite of the Kiev-Pechersk, after the Grave he undertook to collect and supplement the Honored Menaia: but this work remained to be completed by St. Demetrius. Gizeleva's works:
1) The theological book entitled: Peace to man with God, or Holy repentance reconciling the Gods of man, the teachings from the Holy Scriptures and the Teachers of the Church collected, printed in the Kiev-Pechersk Lavra in 1669 in a sheet. There are several obscene interpretations in this book, and in the Chapter on permitted and prohibited degrees of kinship in marriages, much is dissimilar to the rules of the Pilot's Book. For this reason, by the Decree of the Holy Synod of 1766, it is forbidden to refer to this book in deciding the degrees of kinship and marriage cases;
2) Synopsis, or a brief description of the beginning of the Slavic people and the first Kyiv princes before the Sovereign Tsar Feodor Alekseevich, printed with the first stamping in the Kiev-Pechersk Lavra in 1674, then in 1678 and 1680 in the same place, all in 4 parts of the sheet . Of these, the latest edition is more complete than the first. The third edition of 1680 has been doubled in text terms, and an illustrative part has been added:
This book, full of errors and malfunctions, however, is not Gizelevo's own work, but was abridged by him or by someone else under him and supplemented from the Chronicle of Theodosius Sofonovich, Hegumen of the Kiev-Gold-Overkho-Mikhailovsky Monastery (see the article about him below). But since there was no other printed Russian History before the publication of Lomonosov's Brief Russian Chronicler, this only Synopsis was repeatedly printed at the St. Petersburg Academy of Sciences, so that from 1718 to 1810 there were already 9 Academic editions. Stralenberg, and following him, and Dalin attributed this work to some Patriarch Konstantin, and the latter even called him an ancient Russian Historian. In 1823, this Synopsis was published in the Kiev-Pechersk Lavra with the addition of murals of the Grand Dukes, Tsars and Emperors of Russia, Grand Dukes of Lithuania, Kings of Poland, Specific Princes of Russia, Metropolitans of Kyiv, Hetmans of Little Russia, Khans of the Great Hordes and Crimean, Governors and Castellanes of Kyiv ;
3) Gisel is also credited with a book called: The Science of the Mystery of Holy Repentance, that is, the Truthful and Sacramental Confession, printed in the Kiev-Pechersk Lavra in 1671 in the 4th share of the sheet;
4) There is also in the Library of the Moscow Synodal his handwritten book in Polish called: True Faith (Prawdziva Wiara), composed in response to a letter from the Jesuit Pavel Boyma, published in 1668 in Polish in Vilna under the name Old Faith about the power of St. Peter and Paul of Rome, and about the procession of the Holy Spirit.
The fourth edition looks like this:
Innocent (Gizel). [Synopsis] or Brief collection from various chroniclers, about the beginning of the Slavic-Russian people, and the original book (ya) zekh b (o) the saved city of Kyiv about the life of the blessed great prince (ya) of Kiev and all Russia, the first autocrat of Vladimir and about the heirs of the bl (a) hot (e) stive power of his (o) Russian, even before the presvet (lago) and bl (a) good g (osu) d (a) rya n (a) our c (a) rya, and led (any) prince (I) Feodor Alekseevich, all the Great, and the Lesser, and the White of Russia, the autocrat. ... By bl (a) g (o) s (lo) vein ... Innokenty Giziel ... archimandrite also with (vy) ty Lavra, depicted by type. - - Kyiv: printing house of the Kiev-Pechersk Lavra, 1680 (7188) [not earlier than 1681]. - tit. l., l. , 1-224 p. [those. 228] p.: ill.; 4. Tit. l. in a set frame. Pages in linear frames. Illustrations: 2 from 2 boards: Noah's Sacrifice, signed: "Roku 1678 A:K" (l.v.); “Tsar Vladimir”, signed: “Roku 1680 m (e) s (i) tsa dekemvr? days? 30. I: K:” (p. 60). Russian coat of arms with the initials of the title and name of Tsar Fedor Alekseevich: "Bzh M V G Ts I V K". Ornament: headpieces 1; endings 1; initials 2 with 2 boards. Print: Single color. Typesetting: The first word of the title is printed in Greek script. Publication type:
There are three identical in composition Kyiv editions of the Synopsis, dated 1680. The sequence of editions was determined by S.I. Maslov on the basis of the study of their text, filigrees, wear of ornamental boards. The publication belongs to group B. Distinctive features of the publication: in notebook "A" there are no errors in the numbering of pages; us. 223 verses are not separated from the previous text by a typographic ruler, the typesetting ending is placed outside the linear frame. Corrected 3rd Edition typos. There are discrepancies in the text, indicating editorial work, so in the article “On the arrival? ... Zaporizhian troops to Kyiv” the names of the Gadyach, Poltava and Mirgorod colonels are named (p. 217-218) (Maslov, 1928, p. 10-11 )...
After all, every person needs to know about his homeland and tell other questioners. For people who do not know their kind are considered stupid. Theodosius Safonovich, abbot of the Kyiv Golden-Domed Monastery of St. Michael (XVII century) "Kyiv synopsis" is a bright and interesting phenomenon of Russian culture, literature and history. The work was first published in the printing house of the Kiev-Pechersk Lavra in 1674 and was reprinted more than 30 times during the 17th-19th centuries. What made this work of the 17th century so in demand by Russian society for more than two centuries? The 17th century was a turning point in the history of Europe - the New Age began. Significant changes have affected the social, economic and political spheres. One of the manifestations of new social trends was the emergence of nation-states built on the unity of the people-nation, common historical destiny, culture (an important part of which was religion) and the choice of a single model of socio-economic development. Eastern Europe was undergoing massive changes, and many signs testified to the transformation of the "Russian land" into the "Russian state". The Kyiv Synopsis was not only a reflection of the process of unification of Russia as a people and Russia as a state, but also as a means of fighting for a unifying idea. The two ideological centers of this historical movement were Kyiv and Moscow. In this regard, the history of the publication and reprinting of Synopsis is indicative. The initiative to develop a unifying ideology came from Kyiv, and after the first edition of 1674, in which the narrative ended with the reign of Alexei Mikhailovich, the second edition of 1678 followed, in the text of which minor changes and additions were made related to the accession to the throne of Tsar Fyodor Alekseevich. The number of chapters, and there were 110 of them, has not changed. The third edition, also produced in the printing house of the Kiev-Pechersk Lavra, was supplemented with six chapters about the Chigirin campaigns of the united Russian army, which prevented the Turkish-Crimean aggression. Subsequent editions, starting from 1736, were issued by the St. Petersburg Academy of Sciences. The latest Kiev edition was taken as the basis, and since then Synopsis has consistently included 116 chapters. The changes affected something else: without making a translation, which, due to the commonality of the Slavic (Old Russian) language and its insignificant archaism, was, in fact, not needed, the St. Petersburg publishers used the Petrine civil font instead of Cyrillic. In addition, the publishers considered it necessary to add an explanation about the prophecy of Dmitry Volynsky before the Battle of Kulikovo, since it was based on pagan content. The last three editions of 1823, 1836 and 1861 were again carried out in Kyiv. What is a synopsis? Who wrote the "Kyiv Synopsis"? Synopsis (Greek) - review, presentation, collection of some material. Modern analogues of this form - abstract, manual, encyclopedic article. In the tradition of ancient Greek science, the term was used to refer to material presented in a concise non-judgmental form and containing comprehensive information about any subject. In Byzantium, synopses were mainly theological and historical texts. The main principle of presenting historical texts was chronological. The compilers of synopses were called weather forecasters. The Kyiv Synopsis is a good example of a systematic presentation of history. It contains selected and presented in chronological order brief information about the main events of Russian history, which, from the author's point of view, had a fateful significance for the people and the state. This principle of presentation is a transitional form from chronicle writing (compilation of chronicles), characteristic of the Middle Ages, to historical scientific research, which has become the main form of understanding history in modern and contemporary times. The chronicle was created by a person immersed in a theocentric worldview. God was the creator of man and his history; he alone possessed the knowledge of the meaning of the historical process. Man knew the beginning (the creation of man, Adam, Eve, Noah) and the end - the Second Coming of Jesus Christ and the Last Judgment. The chronicle was created for God as evidence of the earthly life of individuals and peoples, therefore the chronicler, realizing his mediating role, did not dare to give an individual assessment of events, facts and people. He was not the "creator" of history, but its witness. The chronicler knew that the main thing for a person is the preservation of the soul in order to stand at the Last Judgment at the right hand of the Creator. If he gave assessments to historical characters and events, then they concerned the observance of the norms of Christian morality. This was his "teaching" position. Troubles, failures, defeats were interpreted as a warning and punishment for sins. But the chronicler was not a pessimist; he expressed deep optimism, since God, who endowed the life and history of the Christian people with meaning, will surely preserve and save him, provided that he preserves his soul and is faithful to his destiny.
In modern times, a revolutionary upheaval is taking place in consciousness: theocentrism is being replaced by anthropocentrism. Man becomes the creator of the world, culture, history, morality and God himself. History turns into an arena for the battle of human forces: its desires, ideas, delusions, etc. A historical work becomes an analytical work, where the author evaluates the play of human forces from an interested position. This simplified analysis of the worldview revolution is presented here for the sole purpose of showing the features of the text of the Kyiv Synopsis. Source
New time.background
The historian of the Orthodox Church Vasily Bednov, in his dissertation, claims that back in the year the Vilna Orthodox Brotherhood compiled and printed in Polish "Synopsis" outlining the history of the Russian people from the baptism of Russia to 1632. This document was drawn up specifically for the convocation Sejm of 1632 (convened after the death of King Sigismund III), in order to acquaint senators and Sejm ambassadors with the rights and liberties of the Orthodox, which were granted to them by the first Polish-Lithuanian sovereigns, but over time were increasingly infringed upon by the Polish kings. It is possible that it was this book that served as the basis for Gisel's Synopsis.
As some scholars believe, the main part of the "Synopsis" consisted of an abbreviation of the chronicle of the abbot of the Mikhailovsky Monastery Theodosius Safonovich. According to another point of view, the main source of the author of the "Synopsis" was "Kgonika Polska, Litewska, Żmudzka i wszystkiej Rusi" by Matvey Stryikovsky and the Gustyn Chronicle (the author widely used the list of the Gustyn Chronicle, known under the cipher Arch. VIII, or Gustynskaya's protograph that did not come down to us annals).
The Synopsis talks about the unity of Great and Little Russia, about a single state tradition in the Old Russian state, about a common Rurik dynasty and about a single Russian, "Orthodox Russian" people. According to the "Synopsis", the people "Russian", "Russian", "Slavo-Russian" are one. Kyiv is described as "the glorious supreme and all the people of the Russian main city." Russia is one. After centuries of humiliation and separation of the “prince of Kyiv” from “Russia”, finally the “mercy of the Lord” came true, and “God-saving, glorious and original of all Russia, the royal city of Kyiv, due to its many changes”, again returned to the Sovereign Russia, under the arm of the all-Russian tsar Alexei Mikhailovich, as "from time immemorial, the fatherland of the scepter-bearing progenitors", an organic part of the "Russian people".
At the same time, being little familiar with the Russian chronicles and based on the works of Polish historians, the compiler of the Synopsis tried to describe, among other things, the ancient times of the Russian people, about which the Tale of Bygone Years knows nothing. Repeating the ethnogenetic legends popular in the early modern times, "Synopsis" indicates the progenitor of the Muscovite peoples of the biblical Mosokh, the sixth son of Afet, the grandson of Noah. As a South Russian work, "Synopsis" focused its narrative on the history of Kyiv, passing from the events after the Tatar invasion only about those that were directly related to Kyiv: about the fate of the Kyiv metropolis, about the annexation of Kyiv to Lithuania, and so on. In the first edition, "Synopsis" ended with the annexation of Kyiv to Moscow, and in the next two editions, the Chigirin campaigns were added.
Spreading
"Synopsis" was widely used both in Little Russia and throughout Russia throughout the 18th century and went through 25 editions, of which the last three were published in the 19th century. In Moscow, "Synopsis" was a success because it was at one time the only educational book on Russian history.
Despite the numerous editions, Synopsis was copied by hand for a long time. The Russian historian Vasily Tatishchev directly pointed to the "Synopsis" as one of the sources of his views, and the elements of his scheme, which relate to the unity of Great and Little Russia, can be found in all the authors of the multi-volume "History of Russia": Nikolai Karamzin, Sergei Solovyov and Vasily Klyuchevsky. Therefore, the concepts of "Synopsis" as a joint heritage of the Great Russian and Little Russian elites were later fought by Ukrainian nationalists, in particular Mikhail Grushevsky.
reception
As historian Ivan Lappo wrote in his work,
Some twenty years after the Pereyaslav oath of Bogdan Khmelnitsky and the Cossacks, the idea of the unity of the Russian people, the idea of the organic unity of Little Russia with Great Russia, the state union of the entire Russian people, found its clear and precise expression in Little Russian literature. The first edition in Kyiv in 1674, Synopsis, based on the historical idea of a united Russia, consolidated the union of Little Russia with Sovereign Russia, accomplished in 1654.
The spirit of the Synopsis also reigns in our historiography of the 18th century, determines the tastes and interests of readers, serves as a starting point for most researchers, provokes protests from the most serious of them - in a word, serves as the main background against which the development of the historical science of the past takes place. centuries.
Milyukov P. N. The main currents of Russian historical thought. SPb., 1913. S. 7.
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Notes
- Kotenko A. L., Martynyuk O. V., Miller A. I. . Journal New Literary Review. - M: ISSN 0869-6365-C.9-27.
- Dmitriev M. V. // Questions of History, No. 8. 2002. - P. 154-159
- Malinov A.V.. St. Petersburg: Publishing and trading house "Summer Garden", 2001.
- Peshtich S. L.// Proceedings of the Department of Old Russian Literature. - M., L.: Publishing House of the Academy of Sciences of the USSR, 1958. - T. XV. - S. 284-298.
- Kohut Z. The Question of Russian-Ukrainian Unity and Ukrainian Distinctiveness in Early Modern Ukrainian Thought and Culture" // Peoples, Nations, Identities: The Russian-Ukrainian Encounter.
- // Encyclopedic Dictionary of Brockhaus and Efron
- Miller A.I.. - St. Petersburg. : Aletheia, 2000. - 260 p.
Literature
- Peshtich S. L.// Proceedings of the Department of Old Russian Literature. - M., L.: Publishing House of the Academy of Sciences of the USSR, 1958. - T. XV. - S. 284-298.
- Formozov A. A.. - M .: Sign, 2005. - 224 p. - (Studia historica. Series minor). - 1000 copies. - ISBN 5-9551-0059-8.(in trans.)
- . - M .: Europe, 2006. - 248 p. - (Evrovostok). - 500 copies. - ISBN 5-9739-0054-1.
Links
- (ukr.)
- // Encyclopedic Dictionary of Brockhaus and Efron: in 86 volumes (82 volumes and 4 additional). - St. Petersburg. , 1890-1907.
An excerpt characterizing the Kyiv synopsis
“But I remember: they told me that you were born under cabbage,” said Natasha, “and I remember that then I did not dare not to believe, but I knew that this was not true, and I was so embarrassed.During this conversation, the maid's head poked out of the back door of the divan. - Young lady, they brought a rooster, - the girl said in a whisper.
“Don’t, Polya, tell them to take it,” said Natasha.
In the middle of conversations going on in the sofa room, Dimmler entered the room and approached the harp in the corner. He took off the cloth, and the harp made a false sound.
“Eduard Karlych, please play my favorite Monsieur Filda’s Nocturiene,” said the voice of the old countess from the drawing room.
Dimmler took a chord and, turning to Natasha, Nikolai and Sonya, said: - Young people, how quietly they sit!
“Yes, we are philosophizing,” said Natasha, looking around for a minute, and continued the conversation. The conversation was now about dreams.
Dimmler began to play. Natasha inaudibly, on tiptoe, went up to the table, took the candle, carried it out, and, returning, quietly sat down in her place. It was dark in the room, especially on the sofa on which they sat, but the silver light of a full moon fell on the floor through the large windows.
“You know, I think,” Natasha said in a whisper, moving closer to Nikolai and Sonya, when Dimmler had already finished and was still sitting, weakly plucking the strings, apparently in indecision to leave or start something new, “that when you remember like that, you remember, you remember everything , until you remember that you remember what was even before I was in the world ...
“This is metampsikova,” said Sonya, who always studied well and remembered everything. “The Egyptians believed that our souls were in animals and would go back to animals.
“No, you know, I don’t believe that we were animals,” Natasha said in the same whisper, although the music ended, “but I know for sure that we were angels there somewhere and here, and from this we remember everything.” …
- May I join you? - Dimmler said quietly approached and sat down to them.
- If we were angels, why did we get lower? Nikolay said. - No, it can't be!
“Not lower, who told you that it was lower? ... Why do I know what I was before,” Natasha objected with conviction. - After all, the soul is immortal ... therefore, if I live forever, so I lived before, lived for eternity.
“Yes, but it’s hard for us to imagine eternity,” said Dimmler, who approached the young people with a meek, contemptuous smile, but now spoke as quietly and seriously as they did.
Why is it so hard to imagine eternity? Natasha said. “It will be today, it will be tomorrow, it will always be, and yesterday was and the third day was ...
- Natasha! now it's your turn. Sing me something, - the voice of the countess was heard. - Why are you sitting down, like conspirators.
- Mum! I don’t feel like it,” Natasha said, but at the same time she got up.
All of them, even the middle-aged Dimmler, did not want to interrupt the conversation and leave the corner of the sofa, but Natasha got up, and Nikolai sat down at the clavichord. As always, standing in the middle of the hall and choosing the most advantageous place for resonance, Natasha began to sing her mother's favorite play.
She said that she did not feel like singing, but she had not sung for a long time before, and for a long time after, as she sang that evening. Count Ilya Andreevich, from the study where he was talking to Mitinka, heard her singing, and like a pupil in a hurry to go to play, finishing the lesson, he got confused in words, giving orders to the manager and finally fell silent, and Mitinka, also listening, silently with a smile, stood in front of count. Nikolai did not take his eyes off his sister, and took a breath with her. Sonya, listening, thought about what an enormous difference there was between her and her friend, and how impossible it was for her to be in any way as charming as her cousin. The old countess sat with a happily sad smile and tears in her eyes, occasionally shaking her head. She thought about Natasha, and about her youth, and about how something unnatural and terrible is in this upcoming marriage of Natasha to Prince Andrei.
Dimmler, sitting down next to the countess and closing his eyes, listened.
“No, countess,” he said at last, “this is a European talent, she has nothing to learn, this gentleness, tenderness, strength ...
– Ah! how I fear for her, how I fear,” said the countess, not remembering to whom she was speaking. Her maternal instinct told her that there was too much in Natasha, and that she would not be happy from this. Natasha had not yet finished singing, when an enthusiastic fourteen-year-old Petya ran into the room with the news that mummers had come.
Natasha suddenly stopped.
- Fool! she shouted at her brother, ran up to a chair, fell on it and sobbed so that she could not stop for a long time afterwards.
“Nothing, mother, really nothing, so: Petya scared me,” she said, trying to smile, but tears kept flowing and sobs squeezed her throat.
Dressed-up servants, bears, Turks, innkeepers, ladies, terrible and funny, bringing with them cold and fun, at first timidly huddled in the hallway; then, hiding one behind the other, they were forced into the hall; and at first shyly, but then more and more cheerfully and amicably, songs, dances, choral and Christmas games began. The countess, recognizing the faces and laughing at the dressed up, went into the living room. Count Ilya Andreich sat in the hall with a beaming smile, approving the players. The youth has disappeared.
Half an hour later, in the hall, among the other mummers, another old lady in tanks appeared - it was Nikolai. The Turkish woman was Petya. Payas - it was Dimmler, the hussar - Natasha and the Circassian - Sonya, with a painted cork mustache and eyebrows.
After condescending surprise, misrecognition and praise from those who were not dressed up, the young people found that the costumes were so good that they had to be shown to someone else.
Nikolay, who wanted to give everyone a ride on his troika along an excellent road, suggested that, taking ten dressed-up people from the yard with him, go to his uncle.
- No, why are you upsetting him, the old man! - said the countess, - and there is nowhere to turn around with him. To go, so to the Melyukovs.
Melyukova was a widow with children of various ages, also with governesses and tutors, who lived four miles from the Rostovs.
“Here, ma chere, clever,” said the old count, who had begun to stir. “Now let me dress up and go with you.” I'll stir up Pasheta.
But the countess did not agree to let the count go: his leg hurt all these days. It was decided that Ilya Andreevich was not allowed to go, and that if Luiza Ivanovna (m me Schoss) went, the young ladies could go to Melyukova's. Sonya, always timid and shy, began to beg Louisa Ivanovna more insistently than anyone else not to refuse them.
Sonya's outfit was the best. Her mustache and eyebrows were unusually suited to her. Everyone told her that she was very good, and she was in a lively and energetic mood unusual for her. Some kind of inner voice told her that now or never her fate would be decided, and in her man's dress she seemed like a completely different person. Luiza Ivanovna agreed, and half an hour later four troikas with bells and bells, screeching and whistling in the frosty snow, drove up to the porch.
Natasha was the first to give the tone of Christmas merriment, and this merriment, reflected from one to another, grew more and more intensified and reached its highest degree at the time when everyone went out into the cold, and talking, calling to each other, laughing and shouting, sat down in the sleigh.
Two troikas were accelerating, the third troika of the old count with an Oryol trotter in the bud; Nikolai's fourth own, with its low, black, shaggy root. Nikolay, in his old woman's attire, on which he put on a hussar, belted cloak, stood in the middle of his sleigh, picking up the reins.
It was so bright that he could see plaques gleaming in the moonlight and the eyes of the horses looking frightened at the riders rustling under the dark canopy of the entrance.
Natasha, Sonya, m me Schoss and two girls sat in Nikolai's sleigh. In the old count's sleigh sat Dimmler with his wife and Petya; dressed up courtyards sat in the rest.
- Go ahead, Zakhar! - Nikolai shouted to his father's coachman in order to have an opportunity to overtake him on the road.
The troika of the old count, in which Dimmler and other mummers sat, screeching with runners, as if freezing to the snow, and rattling with a thick bell, moved forward. The trailers clung to the shafts and bogged down, turning the strong and shiny snow like sugar.
Nikolai set off for the first three; the others rustled and squealed from behind. At first they rode at a small trot along a narrow road. While we were driving past the garden, the shadows from the bare trees often lay across the road and hid the bright light of the moon, but as soon as we drove beyond the fence, a diamond-shiny, with a bluish sheen, a snowy plain, all doused with moonlight and motionless, opened up on all sides. Once, once, pushed a bump in the front sleigh; the next sleigh and the following jogged in the same way, and, boldly breaking the chained silence, the sleigh began to stretch out one after the other.
- A hare's footprint, a lot of footprints! - Natasha's voice sounded in the frosty constrained air.
– As you can see, Nicolas! Sonya's voice said. - Nikolai looked back at Sonya and bent down to get a closer look at her face. Some kind of completely new, sweet face, with black eyebrows and mustaches, in the moonlight, close and far, peeped out of the sables.
"It used to be Sonya," Nikolai thought. He looked closer at her and smiled.
What are you, Nicholas?
“Nothing,” he said, and turned back to the horses.
Having ridden out onto the main road, greased with runners and all riddled with traces of thorns, visible in the light of the moon, the horses themselves began to tighten the reins and add speed. The left harness, bending its head, twitched its traces with jumps. Root swayed, moving his ears, as if asking: “Is it too early to start?” - Ahead, already far separated and ringing a receding thick bell, Zakhar's black troika was clearly visible on the white snow. Shouting and laughter and the voices of the dressed up were heard from his sleigh.
O.Ya. Sapozhnikov, I.Yu. Sapozhnikova
Dream of Russian unity.
Kyiv synopsis (1674)
Foreword
After all, every person needs to know about his homeland and tell other questioners. For people who do not know their kind are considered stupid.
Theodosius Safonovich, abbot of the Kyiv Golden-domed St. Michael's Monastery (XVII century)
"Kyiv Synopsis" is a bright and interesting phenomenon of Russian culture, literature and history. The work was first published in the printing house of the Kiev-Pechersk Lavra in 1674 and was reprinted more than 30 times during the 17th-19th centuries.
What made this work of the 17th century so in demand by Russian society for more than two centuries?
The 17th century was a turning point in the history of Europe - the New Age began.
Significant changes have affected the social, economic and political spheres. One of the manifestations of new social trends was the emergence of nation-states built on the unity of the people-nation, common historical destiny, culture (an important part of which was religion) and the choice of a single model of socio-economic development. Eastern Europe was undergoing massive changes, and many signs testified to the transformation of the "Russian land" into the "Russian state".
The Kyiv Synopsis was not only a reflection of the process of unification of Russia as a people and Russia as a state, but also as a means of fighting for a unifying idea. The two ideological centers of this historical movement were Kyiv and Moscow.
In this regard, the history of the publication and reprinting of Synopsis is indicative.
The initiative to develop a unifying ideology came from Kyiv, and after the first edition of 1674, in which the narrative ended with the reign of Alexei Mikhailovich, the second edition of 1678 followed, in the text of which minor changes and additions were made related to the accession to the throne of Tsar Fyodor Alekseevich. The number of chapters, and there were 110 of them, has not changed. The third edition, also produced in the printing house of the Kiev-Pechersk Lavra, was supplemented with six chapters about the Chigirin campaigns of the united Russian army, which prevented the Turkish-Crimean aggression.
Subsequent editions, starting from 1736, were issued by the St. Petersburg Academy of Sciences. The latest Kiev edition was taken as the basis, and since then Synopsis has consistently included 116 chapters. The changes affected something else: without making a translation, which, due to the commonality of the Slavic (Old Russian) language and its insignificant archaism, was, in fact, not needed, the St. Petersburg publishers used the Petrine civil font instead of Cyrillic. In addition, the publishers considered it necessary to add an explanation about the prophecy of Dmitry Volynsky before the Battle of Kulikovo, since it was based on pagan content.
The last three editions of 1823, 1836 and 1861 were again carried out in Kyiv.
This publication is based on the text of the Kyiv Synopsis published by the printing house of the Kiev-Pechersk Lavra in 1836 and accessible due to the careful storage of the copy in the collections of the Russian State Library.
What is a synopsis? Who wrote the "Kyiv Synopsis"?
Synopsis (Greek) - review, presentation, collection of some material.
Modern analogues of this form are abstract, manual, encyclopedic article. In the tradition of ancient Greek science, the term was used to refer to material presented in a concise, non-judgmental form and containing comprehensive information about any subject. In Byzantium, synopses were mainly theological and historical texts. The main principle of presenting historical texts was chronological. The compilers of synopses were called weather forecasters.
The Kyiv Synopsis is a good example of a systematic presentation of history. It contains selected and presented in chronological order brief information about the main events of Russian history, which, from the author's point of view, had a fateful significance for the people and the state.
This principle of presentation is a transitional form from chronicle writing (compilation of chronicles), characteristic of the Middle Ages, to historical scientific research, which has become the main form of understanding history in modern and contemporary times.
The chronicle was created by a person immersed in a theocentric worldview.
God was the creator of man and his history; he alone possessed the knowledge of the meaning of the historical process. Man knew the beginning (the creation of man, Adam, Eve, Noah) and the end - the Second Coming of Jesus Christ and the Last Judgment. The chronicle was created for God as evidence of the earthly life of individuals and peoples, therefore the chronicler, realizing his mediating role, did not dare to give an individual assessment of events, facts and people. He was not the "creator" of history, but its witness. The chronicler knew that the main thing for a person is the preservation of the soul in order to stand at the Last Judgment at the right hand of the Creator. If he gave assessments to historical characters and events, then they concerned the observance of the norms of Christian morality. This was his "teaching" position. Troubles, failures, defeats were interpreted as a warning and punishment for sins. But the chronicler was not a pessimist; he expressed deep optimism, since God, who endowed the life and history of the Christian people with meaning, will surely preserve and save him, provided that he preserves his soul and is faithful to his destiny.
In modern times, a revolutionary upheaval is taking place in consciousness: theocentrism is being replaced by anthropocentrism. Man becomes the creator of the world, culture, history, morality and God himself. History turns into an arena for the battle of human forces: his desires, ideas, delusions, etc.
Historical work becomes an analytical work, where the author evaluates the play of human forces from an interested position.
This simplified analysis of the worldview revolution is presented here for the sole purpose of showing the features of the text of the Kyiv Synopsis.
It is no longer a chronograph, but it is also not a historical study. The forecaster is a participant in contemporary history; he is no longer only a fixer, but also an exponent of a certain ideology. His author's position is not expressed in the fact that he, as a modern researcher, directly declares his views, assessments, assumptions and conclusions. His position is manifested primarily in the selection and systematization of the material. A single monumental canvas is formed, like a mosaic, from multi-colored and diversified "pieces of smalt" - episodes of history, each of which plays with its own individual color in favor of the single idea of the work.
The individual position of the author, and he is a supporter of the all-Russian idea, is also hidden behind the traditional etiquette for annals. For example, the same verbal formula is used to designate events and persons separated in time. The Pechenegs, Polovtsians, Tatar-Mongols, Turks and Crimean Tatars, who at various times opposed the Russian people and the state, are called “filthy”, that is, pagans, by the author of the “Synopsis”. The weather forecaster calls St. Vladimir, Yaroslav the Wise, Vladimir Monomakh, Alexander Nevsky, Ivan Kalita, Alexei Mikhailovich and Fyodor Alekseevich Romanovs “Autocrat of the All-Russian”, which is only outwardly a form of polite title. In fact, behind this lies the promotion of the idea of continuity and succession of Russian statehood.
The ease and grace with which the author of the Synopsis directs the reader's attention and forms in him a correct assessment of events, the coherence and logic of the narrative, the harmony between form and content - all this determined the special role of this work in the formation of Russian historical science. For a whole century, the Kyiv Synopsis served as a textbook of Russian history. And then, being pushed aside by the historical works of M.V. Lomonosov, M.M. Shcherbatova, V.N. Tatishcheva, N.M. Karamzin and others, has become an artifact of both Russian history and Russian historiography.
Synopsis or Brief collection from various chroniclers, about the beginning of the Slavic - Russian people, and the original book (i) zey b (o) saved city of Kyiv about the life of the s (vya) t (a) th faithful great prince (i) of Kiev and all Russia, the first autocrat Vladimir, and about the heirs of the bl (a) hot (e) stive power of eg (o) of Russia, even before ... presvet (lago) and bl (a) good g (o) s (u) d (a) rya n (a) our ts (a) rya, and the great prince (o) zya Alexy Mikhailovich of all the Great, Small, and White Russia autocrat. In the holy great miraculous Lavra of the Kiev-Pechersk, the stauropegion of the most holy ecumenical patriarch of Constantinople, with the blessing of the most honored in Christ, the father, Innokenty Giziel, by the grace of God, archimandrite toyazhde S (vy)ty Lavra, depicted in type. Kyiv, type. Kiev Pechersk Lavra, 1674 (7182). 4°. 124 p. Lines: 24, ca. 28. Fonts: 62, approx. 52 mm. Pages in linear frames. Their account is at the top, and at the bottom of the litter in notebooks. Binding: boards covered with leather. On the top binding sheet is the inscription "The book called Synopsis". The first word in the title is in Greek. It was based on "Kronika" by Matvey Stryikovsky and Russian chronicle sources (mainly the Gustyn Chronicle). Due to its main idea - the need for the reunification of the Slavic peoples - and the availability of presentation, Synopsis played a significant role in the dissemination of historical knowledge in Russia in the 17th-18th centuries. The final text of the Synopsis was not formed immediately. In its first edition, the description of events was brought up to 1654. The first printed book on the history of Ukraine and Russia. The synopsis of 1674 is the greatest rarity and has not been seen on open sale for a very long time!
For some reason, it is not republished, it is very rarely mentioned and even more rarely cited in modern historical literature, despite the circumstance I have indicated that it has beenthe onlytextbook of Russian history, became widely known in the Orthodox world and translated into Greek and Latin, then the languages of international communication in Europe.
Compiled by the Archbishop of the Kiev-Pechersk Lavra Innokenty (Gizel), it was first published in 1674, supplemented in 1678 and 1680, and over the course of two centuries it went through many more editions of the civil press. The synopsis of Archbishop Innokenty played an important role in the Slavic culture of the 17th-18th centuries. Until the time of M.V. Lomonosov, the work was very popular; Dmitry Rostovsky to his chronicle, was used by historians S.V. Velichko, V.N. Tatishchev, M.V. Lomonosov, Paisiy Hilendarsky. This is the first attempt, under the influence of Polish models, to summarize the history of Southwestern Russia in chronological order. The Synopsis enjoyed great success among Russian readers, especially during the 18th century, in which the Synopsis went through 20 editions. It was last published in Kyiv in 1861.
SYNOPSIS TABLE OF CONTENTS:
1. About the beginning of the ancient Slavic people.
2. About the name and about the Slavic language.
3. About the freedom or liberty of Slavenskaya.
4. About the three parts of the World, called Asia, Africa and Europe, in brief notice. About Asia. About Africa. About Europe.
5. About the Russian people, or more characteristically Russian, and about the dialect, or its name.
6. About the Sarmatian people and their dialect.
7. About the people of Roksolanstem and about his dialect.
8. About Mosokh, the progenitor of Slavenorossiysk and about his tribe.
9. About the dialect of the Moscow people and the Royal City.
10. About Kozarekh.
11. About Cimbra.
12. About the glorious supreme and all the people of the Russian main city of Kyiv and about its beginning.
13. About the original Princes of Kyiv and about the creation of the city of Kyiv and its name.
14. About the death of Kiy, Shchek and Khorev and about their legacy after them.
15. About this, when Ross wrote to the nobility.
16. More about Russia or Russians in midnight countries, and about Veliky Novgorod.
17. About the reign of Rurik with the brethren in the Russian Land.
18. About Oskolde and Dir, a tribe of Kyiv, what a cup of princedom in Kyiv.
19. About the reign of Igor Rurikovich with Oleg uncle.
20. About the possession of Oleg in Kyiv and about his death.
21. About the reign of Igor Rurikovich in Kyiv according to Oleg.
22. About the reign of Grand Duchess Olga in Kyiv.
23. About Olga's first trip to Drevlyany.
24. About the second trip by Olgin to Drevlyany.
25. About Olga's campaign to Tsarigrad and about her baptism.
26. About the reign of Svyatoslav, or Svetoslav Igorevich in Kyiv, and about the death of the Blessed Grand Duchess Elena.
27. On the division of the principalities of Svetoslav by his son and on his death.
28. About the reign of Yaropolk Svetoslavich in Kyiv.
29. On the coming of the Grand Duke Vladimir Svetoslavich to Kyiv.
30. About the reign of the Grand Duke Vladimir in Kyiv and throughout Russia and about his autocracy.
31. O idol. About pouring water on the Great Day.
32. About the wives of the Vladimirovs.
33. About the courage of Vladimirova.
34. About Belgorod, how jelly freed from the siege.
35. About the victory of Vladimirova over the Pechenegs near Pereyaslavl, from her Pereyaslavl was created and named.
36. About the ambassadors of various to the faith of Vladimir admonishing.
37. About the Greek ambassadors to Vladimir.
38. About Vladimirov's council about beliefs and the message.
39. About return of ambassadors to Vladimir.
40. About the campaign of Vladimir in the Greek land for the sake of baptism.
41. About the baptism of Vladimir and his brother.
42. About the baptism of all the people of Kiev and all Russia.
43. About the baptism of the sons of Vladimirov.
44. About this, the kolkrats of Rossa were baptized before Vladimir, even before his reign.
45. On the establishment of the Orthodox Faith in Russia and the eradication of idols.
46. About the Church of the Most Holy Theotokos Tithes in Kyiv.
47. About the campaign of Vladimirov to Suzhdal, Rostov and Veliky Novgorod.
48. On the division of the reign of Russia from Vladimir by his son.
49. On the death of Vladimirov.
50. Thanksgiving to God from all Ross about his inscrutable gift.
51. About the reign of Svyatopolk in Kyiv, years from the creation of the World 6525, and from the birth of Christ 1017.
52. About the reign of Yaroslav in Kyiv, years from the creation of Light 6527, and from the birth of Christ 1019.
53. About the reign in Kyiv of the Grand Duke Izyaslav Yaroslavich and the foundation of the Church of the Caves is still ancient.
54. About the second expulsion of Izyaslav from Kyiv, and about the foundation of the Great Stone Church of the Caves, its decoration, and about the stone fence of the entire monastery.
55. About the reign of Vsevolod Yaroslavich in Kyiv.
56. About the reign in Kyiv of Mikhail Svyatopolk Izyaslavich.
57. About the reign of Vladimir Vsevolodovich Monomakh in Kyiv.
58. About this, from where did the Russian Autocrats wear the royal crown on themselves.
59. About the reign of Mstislav Monomakhovich in Kyiv.
60. About the reign of Yaropolk Monomakhovich in Kyiv.
61. About this, how did Yaropolk Boleslav return cunning to cunning.
62. The second providence of Yaropolk's vengeance over Boleslav.
63. About the various Princes in Kyiv, like one other from the Throne to the exile.
64. Paki about various Princes in Kyiv, and about their expulsion from the Throne internecine.
65. About the reign of Mstislav Izyaslavich in Kyiv and about other Princes who owned Kyiv.
66. About the reign of Roman Prince of Smolensk in Kyiv.
67. About reigning in Kyiv Yaroslav Izyaslavich.
68. About this, as if do not bless the Autocrat of the Russian Roman, Vladimir Bishop of the Greek law to fight with Christians, except for the blessed guilt.
69. Dispute about the Capital of the Russian Autocracy and the expulsion of the Prince from the Hungarians, or from the Ugrians.
70. About the princes of various Kyiv.
71. About the reign of Mikhail Vsevolodovich in Kyiv, and about the invasion of the wicked Batu.
72. About the ruin of the Beautiful Holy Great miraculous Lavra of the Pechersk Kiev.
73. About the good news in the Holy Monastery of the Caves for the Church service, from where it began.
74. About the years, in them the Kiev Principality and all Russia autocracy under the Tatar yoke abide.
75. About the notice to the Grand Duke Dimitri, as if the wicked Mamai is going to war against Russia.
76. About the message from the Grand Duke Dimitri of gifts to Mamaev.
77. About the message of the first watch.
78. About the message of the second watch.
79. About the arrival of the Russian Princes and Governors and many armies to Moscow.
80. About Zakhariya's going to the horde to Mamai.
81. About Mamaeva's letter to the Grand Duke Dimitri.
82. On the departure of Zechariah from Mamai.
83. On the coming of Zechariah from the embassy to Moscow.
84. About the march of Grand Duke Dimitri to the Monastery of the Holy Trinity.
85. About the campaign of the Grand Duke Dimitri from Moscow against the godless Agarians.
86. About the advent of the Grand Duke Dimitri to Kolomna and about the organization of the regiments.
87. About the message of the guards from the Grand Duke Dimitri, and about the grief of Olga Rezansky and Olgerd of Lithuania, as if Prince Dimitri went to battle.
88. On the coming of two Olgerdovich brothers to the aid of the Grand Duke Dimitri.
89. About the transition to the Don and about the taking of Mamaev's language.
90. About the organization of the armies for battle, about the strengthening of all regiments from the Grand Duke Dimitri and about his prayer.
91. About the signs of Dimitri Volynsky foreshadowing.
92. About the appearance of the Holy Martyrs Boris and Gleb.
93. About the outcome of both troops to battle, about the dispensation from Prince Dimitri instead of himself Michael, about the message of Sergius and the courage of Peresvet the black man.
94. Message from Abbot Sergius.
95. About the bitter and most terrible hour, in which there are many creations of God, drink the mortal cup in battle.
96. About the vision of open heavens.
97. About the outcome of the secret from the ambush regiment to fight and about the glorious victory over the Tatars.98. About the gathering of Christian troops under their own signs; about the search and acquisition of the Grand Duke Dimitri, and about the great joy from the victory over the Tatars.
99. About the train of the Grand Duke Dimitri between the corpses.
100. About the examination of the regiments and the calculation of the dead.
101. On the return of the Grand Duke Dimitri with a solemn victory to Moscow.
102. About the campaign of the Grand Duke Dimitri to the Monastery of the Holy Trinity.
103. About the death of Mamaeva.
104. About the princedom of Kiev under the fierce yoke of the Tatars and about the Princes of Kyiv in part.
105. About the resettlement of the Metropolitan of Kiev to Moscow.
106. About the capture of the Stolnago Russian city of Kyiv from the Lithuanian Prince Gediminas, and about the accession of the Prince of Kiev to the Lithuanian.
107. Whence two Metropolitans in Russia, one in Moscow, and the other in Kyiv.
108. About this, when the Patriarchal Throne is settled in the reigning city of Moscow.
109. About the transformation of the Great Prince of Kiev into the Voivodship.
110. On the return to the first packs of the Royal existence of the God-saved city of Kyiv.
111. About the first Besurman parish near Chigirin.
112. About the second Besurman parish near Chigirin.
113. About the glorious victory over the Turks and Tatars that was on the mountain.
114. On the coming of Orthodox troops near Chigirin.
115. About the return of the Christian troops from Chigirin, and about the fleeing Turks and Tatars from the Orthodox Troops.
Compiled by the Archbishop of the Kiev-Pechersk Lavra Innokenty (Gizel), it was first published in 1674, supplemented in 1678 and 1680, and over the course of two centuries it went through many more editions of the civil press. The synopsis of Archbishop Innokenty played an important role in the Slavic culture of the 17th-18th centuries. Until the time of M.V. Lomonosov, the work was very popular; Dmitry Rostovsky to his chronicle, was used by historians S.V. Velichko, V.N. Tatishchev, M.V. Lomonosov, Paisiy Hilendarsky. This is the first attempt, under the influence of Polish models, to summarize the history of Southwestern Russia in chronological order. The Synopsis enjoyed great success among Russian readers, especially during the 18th century, in which the Synopsis went through 20 editions. It was last published in Kyiv in 1861. Due to the brevity of the presentation, the Synopsis was a textbook of mainly Kievan history, compiled according to the chronicle of the hegumen of the Mikhailovsky monastery Theodosius Safonovich. The first edition of the Synopsis (1674) ended with the annexation of Kyiv to Moscow, the second (1678) is accompanied by a story about the Chigirin campaigns. There are 110 chapters in the Synopsis. The main part of the Synopsis (63 chapters) is devoted to the history of Kyiv before the Tatar invasion. This is the most processed part. The central interest in it is occupied by the Baptism of Russia. The Synopsis tells at length about the reign of Vladimir Monomakh and his acquisition of royal regalia from Kafa. Information about the invasion of the Tatars and events close to it are fragmentary and brief, but the story of the Mamaev invasion and the Battle of Kulikovo is retold in detail in 29 chapters.
The Synopsis ends with fragmentary information about the Kyiv metropolis and Kyiv after its annexation to Lithuania. Thanks to the school in which the Synopsis was a textbook, it reigns in our historiography of the 18th century; determines tastes and serves as a basis for researchers of history, who began with an analysis of the confusion of names of peoples, comparisons with the annals and corrections of its shortcomings, of which omissions in the history of the northeast of Russia should be considered the largest: there is no information about the reign of John III and John IV, the conquest of Novgorod and etc. According to the "Synopsis", the people "Russian", "Russian", "Slavo-Russian" are one. Kyiv is "the most glorious supreme city and the main city of all the people of Russia." Russia is one. After centuries of humiliation and separation of the "Princeship of Kyiv" from "Russia", the "mercy of the Lord" finally came true, and "God-saving, glorious and original of all Russia, the royal city of Kyiv, due to its many changes", returned to the Sovereign Russia, under the hand of the all-Russian Tsar Alexei Mikhailovich, as "the eternal fatherland of the scepter-bearing forefathers", an organic part of the "Russian people". According to the historian Miller, the author of the Synopsis pursued the goal of giving the Muscovite tsar motivation to continue the struggle against the Commonwealth for the liberation of the rest of the “single Orthodox people” from Catholic rule and to facilitate the incorporation into the Russian ruling class by the elite of the Hetmanate. According to some scholars, the main part of the "Synopsis" consisted of an abbreviation of the chronicle of the hegumen of the Mikhailovsky Monastery Theodosius Safonovich.
Archimandrite Innokenty Gisel (German: Innozenz Giesel, c. 1600, Prussia - November 8 (18), 1683, Kyiv) - Archimandrite of the Kiev-Pechersk Lavra (since 1656), rector of the Kiev-Bratsk College. Innocent Gisel was from Prussia and belonged to the Reformed Church. In his youth, having arrived in Kyiv and settled here, he converted to Orthodoxy and took the vows as a monk. Peter Mogila, seeing in him a talented person, sent him to complete his education abroad. Gisel took courses in history, theology and jurisprudence at the Lviv Latin College. Returning from abroad, Gisel stood guard over the Orthodox Church in view of the danger that threatened her from the Jesuits and Uniates. From 1645 he became abbot of several Orthodox monasteries. In 1647, Pyotr Mohyla bequeathed to Innokenty Gizel the title of "benefactor and trustee of Kyiv schools" and entrusted supervision of the Kiev-Mohyla Collegium. In 1648, Gisel took over as rector of this educational institution. He became Archimandrite of the Kiev-Pechersk Lavra in 1656. Gisel was repeatedly awarded by Tsar Alexei Mikhailovich and enjoyed his respect for his devotion to Orthodoxy and Russia. The Little Russian people especially fell in love with Gizel, becoming attached to him with all their heart. In order not to part with him, he refused more than once from the highest positions offered to him. Known for his literary and publishing activities (see "Kyiv Synopsis", "Kiev-Pechersky Patericon", etc.) Gisel was of the opinion that God, being everywhere, is involved in every essence, and this is what confronts him with the material world. Gisel denied the presence of substantial changes in the sky and proved the homogeneity of earthly and heavenly matter. He argued that movement is any changes that occur in the material world, in particular in society, and thus showed movement from a qualitative, rather than mechanistic, side. In 1645-1647 he taught the course "Essay on all philosophy" (Opus totius philosophiae) at the Kiev Collegium, which had a noticeable impact on the academic tradition of the late 17th - early 18th centuries. Theologian, philosopher, cultural and church figure. An outstanding figure in the public and church life of Ukraine in the second half of the 17th century. Professor and rector of the Kiev-Mohyla Collegium, Archimandrite of the Caves Monastery. Innokenty Gizel (presumably, his last name could have sounded a little differently - Kisel) was born in Prussia, but devoted his whole life to Ukraine. As a young man, Gizel arrived in Kyiv and entered the Kyiv Collegium, where he showed outstanding abilities. Metropolitan P. Mohyla sent a talented student to study in Poland and England at his own expense. Returning, Gizel took the tonsure and was elected professor of philosophy at the Kiev-Mohyla Collegium; and in 1646 he was appointed its rector. At the same time, he was abbot of two Kyiv monasteries - Kirillovsky and Nikolaevsky. From 1656 until the end of his life, Gizel was the archimandrite of the Kiev-Pechersk Monastery, where, under his leadership, the monastery's printing house twice (in 1661 and 1678) reprinted the chronicle of the monastery - "Kiev-Pechersk Paterik". In the Assumption Cathedral of the Caves Monastery, according to the will, Gizel was buried. Until the beginning of the XIX century. in the Kiev-Mohyla collegium there was a tradition of holding public debates, to which representatives of secular and spiritual authorities, as well as everyone who wished, were invited. One of the first well-known disputes took place in 1646, when rector Gizel entered into a polemic with the teacher of the Kyiv Jesuit collegium, Chekhov, on the topic "The Descent of the Holy Spirit." In his political views, Gisel took the position of fighting the enemies of Orthodoxy and therefore condemned the attempts of the Ukrainian hetmans to enter into an alliance with Catholic Poland or Muslim Turkey. In 1667, he wrote about this to Hetman P. Doroshenko in connection with the latter's conclusion of an agreement with the Tatars. With regard to the alliance with Moscow, Gisel took an ambiguous position. Like most Ukrainian clergy, he believed that an alliance with Orthodox Russia would save the Ukrainian people from foreign religious oppression. However, the Archimandrite of the Caves opposed the punitive campaigns against the Right-Bank Ukraine, which Russian troops carried out during the time of the Ruin. In a letter to Tsar Alexei Mikhailovich in 1661, he wrote that such military operations were no different from Catholic or Tatar pogroms of Orthodox shrines. In addition, Gisel considered the subordination of the Kyiv Metropolis to the Moscow Patriarchate as an anti-canonical and sinful act. In 1667, he, along with other Kyiv clergy at a feast, refused to raise a cup for the health of the Kyiv voivode P. Sheremetev and Moscow's protege, Hetman I. Bryukhovetsky, calling the latter a villain. Despite this, Alexei Mikhailovich favored both the Kiev-Pechersk Monastery and its archimandrite: he ordered various publications from the monastery printing house and often made significant donations to the monastery. Gisel paid great attention to upbringing and education. The range of his activities was quite wide - preaching, science, literature, publishing. Gizel's works had a polemical focus, and his sermons defended the rights and privileges of the Kyiv Metropolis. L. Baranovich called Gizel for his mind "Ukrainian Aristotle". Gisel is the author of the theological and ethical treatise "Peace with the God of Man", which outlines humanistic views and facts from the history and life of Ukraine in the 17th century. He also owns a number of treatises and training courses on philosophy in Latin and Ukrainian book language. In the work "Essay on all philosophy" (1645-1646), idealistic concepts were combined with materialistic tendencies. In his reflections, Gisel used the philosophical legacy of antiquity and modern times: the basic views of the academic philosophy of Aristotle, complicated by Neoplatonism, traditional for Ukrainian scientific thought; outstanding thoughts of Copernicus, Galileo, Descartes and other contemporaries. Gisel recognized the postulates about the impossibility of creating and destroying matter, about the homogeneity of "heavenly" and "earthly" matter. Gisel, like most Mohyla philosophers, saw the meaning of life in creative work and the creation of social good. Recognizing the free will of man, he gave priority to the mind, which makes it possible to make a choice between good and evil. The most outstanding book, the authorship of which is attributed to the Archimandrite of the Caves Monastery Gizel, is Synopsis, the first Ukrainian historical treatise. It is possible that Gisel edited this book and led the team of authors who selected the necessary texts and translated from Polish the chronicle of M. Strynkowski, which was widely used in the Synopsis. "Synopsis" examines a wide range of issues of ancient history: the origin of the Slavs, their language and name; the emergence of the Russian people; the foundation of Kyiv and the deeds of the first Kyiv princes, in particular Vladimir; the baptism of Russia and the spread of Christianity; the conquest of Kyiv by the Lithuanian prince Gediminas. Gisel also considered the issues of contemporary history - the main story was brought up to 1651, when A. Kisel became the Kyiv governor. The author also mentions two sieges of Chigirin, 1677 and 1678. The book does not mention at all such important historical events as the signing of the Union of Brest in 1596 and the uprising of B. Khmelnitsky in 1648. The Kyiv "Synopsis" was the basis of Russian historiography: references to this work are contained in almost all modern textbooks on source studies and historiography not only Ukraine, but also Russia. It was one of the most frequently reprinted books available to readers. Until the 19th century "Synopsis" was considered a textbook of "home history" in Ukraine, Russia and Belarus. The main ideas of Synopsis are Orthodox pan-Slavism and the glorification of Kyiv as the most ancient Orthodox center of all Russia. The creation of such a literary work determined the needs of the Ukrainian national revival of the 1670-1680s, when cultural figures sought to prove the greatness of their people, who began to establish themselves in the international arena as an independent nation, which had long been under foreign wrath. With the strengthening of the role of Kyiv as a capital city, the need arose to prove the continuity between the capital of the authoritative Kievan Rus and the main city of Ukraine-Hetmanate of the 17th century. Of course, modern historical science does not agree with all the statements and conclusions of Gisel. The reason is that the author of the Synopsis used the works of Polish chroniclers (Dlugosh, Chekhovsky, Stryikovsky), who, in turn, relied on ancient chronicles, often distorting the historical facts presented in them and creating their own interpretations of events. Often these interpretations were completely legendary or fictional and, as a rule, devoid of real historical ground. From the Synopsis, these inventions of the Polish chroniclers migrated to historical literature as reliable facts, but later they were refuted by M. Lomonosov and other researchers. So, the ethnonym "Slavs" and the names of the first Kyiv princes (Svyatoslav, Yaroslav, Mstislav) Gizel considered formed from the word "glory", proudly noting that the ancestors of the Slavs were distinguished by courage and military prowess. The author also recalls completely fantastic “details” of Russian history - about the participation of Slavic squads in the campaigns of Alexander the Great, which allegedly confirms the corresponding letter of the great conqueror. However, many of the facts mentioned in the Synopsis are now considered reliable by researchers. So, many historians agree with the founding date of Kyiv - 430. Gizel's story about the Slavic pagan pantheon is also interesting - a unique source of the spiritual history of pre-Christian Russia, naming the names and functions of the Slavic gods: Perun, Veles, Lada, Lelya, Kupala, Kolyada, Tur, Dazhbog, Stribog, Simargl, Mokosh. Many facts from Kyiv history are important for studying the history of Ukraine in general and Kyiv in particular: about the burial of Prince Oleg on Mount Shchekavytsia, about the origin of the words "Cossacks" and "Cossacks", etc. Thanks to this, "Synopsis" still remains one of the most significant sources of national history.
Innokenty Gizel - Kyiv scientist, was born in Prussia, in a Reformed family. In his youth, he moved to Kyiv, converted to Orthodoxy, attracted the attention of Peter Mohyla and was sent by him abroad for scientific studies. Judging by the "Synopsis", which reveals an inclination towards history in the author, and by the "World", which speaks in detail about the rights and duties of a Christian, one can think that Gisel, in addition to theology, also studied history and jurisprudence abroad. Upon returning to Kyiv, Gizel was a teacher and rector of the Kyiv Collegium. Under him, L. Baranovich was a teacher of the college, students were Galyatovsky, Slavinetsky, Satanovsky, probably Simeon Polotsky. Gisel maintained frequent relations with the Moscow government on monastic economic and political issues. In 1654, Gisel was in Moscow with various petitions from the Little Russian elders and the clergy. In 1656, Gizel received the rank of archimandrite and rector of the Kiev-Pechersk Lavra and retained it until his death in 1683. I. was a supporter of Moscow, but at times he undertook to defend the "liberties" of Little Russia. Tsars Alexei Mikhailovich and Fedor Alekseevich and the ruler Sofia Alekseevna favored I. and sent him valuable gifts, but he was watered. the requests were dismissed. I. was one of the most learned people in Little Russia in the 17th century. L. Baranovich called him Aristotle in his letters and gave him his literary works to review and correct. He participated in public disputes with Catholics, delivered sermons, which, according to St. Demetrius of Rostov, "the weak were reinforced as if with medicine," assisted the Little Russian scientists in the publication of their works. In 1669 Gisel published an extensive Op. "Peace with God to man" (again in 1671), which has no theological significance. The book is dedicated to Tsar Alexei Mikhailovich. In 1690, the Moscow Patriarch Joachim recognized this book as malicious, new-born, for subordinating the author to "external teachers", i.e., Catholics, in the interpretation of some obscure religious issues. Gisel's book speaks in detail about sin in general and about individual sins in particular, about repentance, a confessor, etc. In the book there are curious everyday details in places. The attitude towards people is gentle, humane, which is especially revealed in the permission from the obligation to fast for old, weak, burdened people. Against the Jesuit Boyma, Gisel published a polemical Op. "On True Faith". According to the chronicle of Theodosius Sofonovich, Gizel compiled the famous "Synopsis" (ed. 1674, 1676, 1680, 1718 and 1810 ), which was the main textbook on history before Lomonosov (for it, see Synopsis and Russian historiography). Gisel enjoyed the fame of a kind and charitable person.
Innokenty Gizel - Archimandrite of the Kiev-Pechersk Monastery, was born in the former Polish Prussia from the parents of the Reformed Confession, and studied there from childhood; but in his youth, having come to Kyiv, he turned to the Greek-Russian Church and accepted monasticism in the Kiev-Pechersk Lavra. When the Metropolitan of Kyiv Peter Mohyla, intending to establish Latin-Russian schools in Kyiv, sent capable people from Balti and Monasticism to foreign schools for education to become a teacher, Gizel was sent to the Lvov Academy among them. At the end of his circle of sciences there, he returned to Kyiv and was appointed Teacher and Preacher. In 1645 he was consecrated hegumen Dyatlovitsky, and in 1646 he was renamed the Kiev-Bratsky Monastery and Rector of the Academy; in 1650 he was transferred with the same rank to the St. Cyril Monastery, from there in 1652 to Kiev-Nikolaev, with the continuation of the Rector's position; and in 1656 he was promoted to the Archimandrite of the Kiev-Pechersk Lavra and died there on February 24, 1684. St. Demetrius, Metropolitan of Rostov, who was then Abbot, in 1685 composed and spoke to him for a year's commemoration of the Laudable Word, which is printed in the Collected Works of his. According to the will of the founder of Kyiv schools, Metropolitan Peter Mohyla, Gizel had the title of Benefactor and Trustee of these after his death. When he was Archimandrite of the Kiev-Pechersk, after the Grave he undertook to collect and supplement the Honored Menaia: but this work remained to be completed by St. Demetrius. Gizeleva's works:
1) The theological book entitled: Peace to man with God, or Holy repentance reconciling the Gods of man, the teachings from the Holy Scriptures and the Teachers of the Church collected, printed in the Kiev-Pechersk Lavra in 1669 in a sheet. There are several obscene interpretations in this book, and in the Chapter on permitted and prohibited degrees of kinship in marriages, much is dissimilar to the rules of the Pilot's Book. For this reason, by the Decree of the Holy Synod of 1766, it is forbidden to refer to this book in deciding the degrees of kinship and marriage cases;
2) Synopsis, or a brief description of the beginning of the Slavic people and the first Kyiv princes before the Sovereign Tsar Feodor Alekseevich, printed with the first stamping in the Kiev-Pechersk Lavra in 1674, then in 1678 and 1680 in the same place, all in 4 parts of the sheet . Of these, the latest edition is more complete than the first. The third edition of 1680 has been doubled in text terms, and an illustrative part has been added:
This book, full of errors and malfunctions, however, is not Gizelevo's own work, but was abridged by him or by someone else under him and supplemented from the Chronicle of Theodosius Sofonovich, Hegumen of the Kiev-Gold-Overkho-Mikhailovsky Monastery (see the article about him below). But since there was no other printed Russian History before the publication of Lomonosov's Brief Russian Chronicler, this only Synopsis was repeatedly printed at the St. Petersburg Academy of Sciences, so that from 1718 to 1810 there were already 9 Academic editions. Stralenberg, and following him, and Dalin attributed this work to some Patriarch Konstantin, and the latter even called him an ancient Russian Historian. In 1823, this Synopsis was published in the Kiev-Pechersk Lavra with the addition of murals of the Grand Dukes, Tsars and Emperors of Russia, Grand Dukes of Lithuania, Kings of Poland, Specific Princes of Russia, Metropolitans of Kyiv, Hetmans of Little Russia, Khans of the Great Hordes and Crimean, Governors and Castellanes of Kyiv ;
3) Gisel is also credited with a book called: The Science of the Mystery of Holy Repentance, that is, the Truthful and Sacramental Confession, printed in the Kiev-Pechersk Lavra in 1671 in the 4th share of the sheet;
4) There is also in the Library of the Moscow Synodal his handwritten book in Polish called: True Faith (Prawdziva Wiara), composed in response to a letter from the Jesuit Pavel Boyma, published in 1668 in Polish in Vilna under the name Old Faith about the power of St. Peter and Paul of Rome, and about the procession of the Holy Spirit.
The fourth edition looks like this:
Innocent (Gizel). [Synopsis] or Brief collection from various chroniclers, about the beginning of the Slavic-Russian people, and the original book (ya) zekh b (o) the saved city of Kyiv about the life of the blessed great prince (ya) of Kiev and all Russia, the first autocrat of Vladimir and about the heirs of the bl (a) hot (e) stive power of his (o) Russian, even before the presvet (lago) and bl (a) good g (osu) d (a) rya n (a) our c (a) rya, and led (any) prince (I) Feodor Alekseevich, all the Great, and the Lesser, and the White of Russia, the autocrat. ... By bl (a) g (o) s (lo) vein ... Innokenty Giziel ... archimandrite also with (vy) ty Lavra, depicted by type. - - Kyiv: printing house of the Kiev-Pechersk Lavra, 1680 (7188) [not earlier than 1681]. - tit. l., l. , 1-224 p. [those. 228] p.: ill.; 4. Tit. l. in a set frame. Pages in linear frames. Illustrations: 2 from 2 boards: Noah's Sacrifice, signed: "Roku 1678 A:K" (l.v.); “Tsar Vladimir”, signed: “Roku 1680 m (e) s (i) tsa dekemvr? days? 30. I: K:” (p. 60). Russian coat of arms with the initials of the title and name of Tsar Fedor Alekseevich: "Bzh M V G Ts I V K". Ornament: headpieces 1; endings 1; initials 2 with 2 boards. Print: Single color. Typesetting: The first word of the title is printed in Greek script. Publication type:
There are three identical in composition Kyiv editions of the Synopsis, dated 1680. The sequence of editions was determined by S.I. Maslov on the basis of the study of their text, filigrees, wear of ornamental boards. The publication belongs to group B. Distinctive features of the publication: in notebook "A" there are no errors in the numbering of pages; us. 223 verses are not separated from the previous text by a typographic ruler, the typesetting ending is placed outside the linear frame. Corrected 3rd Edition typos. There are discrepancies in the text, indicating editorial work, so in the article “On the arrival? ... Zaporizhian troops to Kyiv” the names of the Gadyach, Poltava and Mirgorod colonels are named (p. 217-218) (Maslov, 1928, p. 10-11 )...
After all, every person needs to know about his homeland and tell other questioners. For people who do not know their kind are considered stupid. Theodosius Safonovich, abbot of the Kyiv Golden-Domed Monastery of St. Michael (XVII century) "Kyiv synopsis" is a bright and interesting phenomenon of Russian culture, literature and history. The work was first published in the printing house of the Kiev-Pechersk Lavra in 1674 and was reprinted more than 30 times during the 17th-19th centuries. What made this work of the 17th century so in demand by Russian society for more than two centuries? The 17th century was a turning point in the history of Europe - the New Age began. Significant changes have affected the social, economic and political spheres. One of the manifestations of new social trends was the emergence of nation-states built on the unity of the people-nation, common historical destiny, culture (an important part of which was religion) and the choice of a single model of socio-economic development. Eastern Europe was undergoing massive changes, and many signs testified to the transformation of the "Russian land" into the "Russian state". The Kyiv Synopsis was not only a reflection of the process of unification of Russia as a people and Russia as a state, but also as a means of fighting for a unifying idea. The two ideological centers of this historical movement were Kyiv and Moscow. In this regard, the history of the publication and reprinting of Synopsis is indicative. The initiative to develop a unifying ideology came from Kyiv, and after the first edition of 1674, in which the narrative ended with the reign of Alexei Mikhailovich, the second edition of 1678 followed, in the text of which minor changes and additions were made related to the accession to the throne of Tsar Fyodor Alekseevich. The number of chapters, and there were 110 of them, has not changed. The third edition, also produced in the printing house of the Kiev-Pechersk Lavra, was supplemented with six chapters about the Chigirin campaigns of the united Russian army, which prevented the Turkish-Crimean aggression. Subsequent editions, starting from 1736, were issued by the St. Petersburg Academy of Sciences. The latest Kiev edition was taken as the basis, and since then Synopsis has consistently included 116 chapters. The changes affected something else: without making a translation, which, due to the commonality of the Slavic (Old Russian) language and its insignificant archaism, was, in fact, not needed, the St. Petersburg publishers used the Petrine civil font instead of Cyrillic. In addition, the publishers considered it necessary to add an explanation about the prophecy of Dmitry Volynsky before the Battle of Kulikovo, since it was based on pagan content. The last three editions of 1823, 1836 and 1861 were again carried out in Kyiv. What is a synopsis? Who wrote the "Kyiv Synopsis"? Synopsis (Greek) - review, presentation, collection of some material. Modern analogues of this form - abstract, manual, encyclopedic article. In the tradition of ancient Greek science, the term was used to refer to material presented in a concise non-judgmental form and containing comprehensive information about any subject. In Byzantium, synopses were mainly theological and historical texts. The main principle of presenting historical texts was chronological. The compilers of synopses were called weather forecasters. The Kyiv Synopsis is a good example of a systematic presentation of history. It contains selected and presented in chronological order brief information about the main events of Russian history, which, from the author's point of view, had a fateful significance for the people and the state. This principle of presentation is a transitional form from chronicle writing (compilation of chronicles), characteristic of the Middle Ages, to historical scientific research, which has become the main form of understanding history in modern and contemporary times. The chronicle was created by a person immersed in a theocentric worldview. God was the creator of man and his history; he alone possessed the knowledge of the meaning of the historical process. Man knew the beginning (the creation of man, Adam, Eve, Noah) and the end - the Second Coming of Jesus Christ and the Last Judgment. The chronicle was created for God as evidence of the earthly life of individuals and peoples, therefore the chronicler, realizing his mediating role, did not dare to give an individual assessment of events, facts and people. He was not the "creator" of history, but its witness. The chronicler knew that the main thing for a person is the preservation of the soul in order to stand at the Last Judgment at the right hand of the Creator. If he gave assessments to historical characters and events, then they concerned the observance of the norms of Christian morality. This was his "teaching" position. Troubles, failures, defeats were interpreted as a warning and punishment for sins. But the chronicler was not a pessimist; he expressed deep optimism, since God, who endowed the life and history of the Christian people with meaning, will surely preserve and save him, provided that he preserves his soul and is faithful to his destiny.
In modern times, a revolutionary upheaval is taking place in consciousness: theocentrism is being replaced by anthropocentrism. Man becomes the creator of the world, culture, history, morality and God himself. History turns into an arena for the battle of human forces: its desires, ideas, delusions, etc. A historical work becomes an analytical work, where the author evaluates the play of human forces from an interested position. This simplified analysis of the worldview revolution is presented here for the sole purpose of showing the features of the text of the Kyiv Synopsis. Source
Kiev-Pechersk Lavra, last time in Kyiv in 1861. The author was supposedly the archimandrite of the Lavra Innokenty Gizel. In the XVIII century, "Synopsis" was the most common historical work in Russia. It is traditionally considered one of the important milestones in the formation of the concept of the all-Russian unity of the New Age.The historian of the Orthodox Church Vasily Bednov, in his dissertation, claims that back in the year the Vilna Orthodox Brotherhood compiled and printed in Polish "Synopsis" outlining the history of the Russian people from the baptism of Russia to 1632. This document was drawn up specifically for the convocation Sejm of 1632 (convened after the death of King Sigismund III), in order to acquaint senators and Sejm ambassadors with the rights and liberties of the Orthodox, which were granted to them by the first Polish-Lithuanian sovereigns, but over time were increasingly infringed upon by the Polish kings. It is possible that it was this book that served as the basis for Gisel's Synopsis.
As some scholars believe, the main part of the "Synopsis" consisted of an abbreviation of the chronicle of the abbot of the Mikhailovsky Monastery Theodosius Safonovich. According to another point of view, the main source of the author of the "Synopsis" was "Kgonika Polska, Litewska, Żmudzka i wszystkiej Rusi" by Matvey Stryikovsky and the Gustyn Chronicle (the author widely used the list of the Gustyn Chronicle, known under the cipher Arch. VIII, or Gustynskaya's protograph that did not come down to us annals).
The "Synopsis" speaks of the unity of Great and Little Russia, of a single state tradition in the Old Russian state, of a common Rurik dynasty, and of a single Russian, "Orthodox Russian" people. According to the Synopsis, the “Russian”, “Russian”, “Slavo-Russian” people are one, like the Russian state as a whole. Kyiv is described as "the glorious supreme and all the people of the Russian main city." After centuries of humiliation and separation of the “prince of Kyiv” from “Russia”, finally the “mercy of the Lord” came true, and “God-saving, glorious and original of all Russia, the royal city of Kyiv, due to its many changes”, again returned to the Sovereign Russia, under the arm of the all-Russian tsar Alexei Mikhailovich, as "from time immemorial, the fatherland of the scepter-bearing progenitors", an organic part of the "Russian people".
At the same time, being little familiar with the Russian chronicles and based on the works of Polish historians, the compiler of the Synopsis tried to describe, among other things, the ancient times of the Russian people, about which the Tale of Bygone Years knows nothing. Repeating the ethnogenetic legends popular in the early modern times, "Synopsis" indicates the progenitor of the Muscovite peoples of the biblical Mosokh, the sixth son of Afet, the grandson of Noah. As a South Russian work, "Synopsis" focused its narrative on the history of Kyiv, passing from the events after the Mongol invasion only about those that were directly related to Kyiv: about the fate of the Kyiv metropolis, about the annexation of Kyiv to Lithuania, and so on. In the first edition, "Synopsis" ended with the annexation of Kyiv to Moscow, and in the next two editions, the Chigirin campaigns were added.
"Synopsis" was widely used both in Little Russia and throughout Russia throughout the 18th century and went through 25 editions, of which the last three were published in the 19th century.
For a long time, Synopsis was considered the first textbook on Russian history. However, the latest research of the historian V.V. Tkachenko showed that this generally accepted definition arose as a result of a historiographical error that became widespread after it entered the Brockhaus and Efron dictionary, and, in fact, Synopsis was not used as a textbook in educational institutions.
Despite the numerous editions, Synopsis was copied by hand for a long time. The Russian historian Vasily Tatishchev directly pointed to the "Synopsis" as one of the sources of his views, and the elements of his scheme, which relate to the unity of Great and Little Russia, can be found in all the authors of the multi-volume "History of Russia": Nikolai Karamzin, Sergei Solovyov and Vasily Klyuchevsky to the rest of the "united Orthodox people" and to make it easier for the elite.
Some twenty years after the Pereyaslav oath of Bogdan Khmelnitsky and the Cossacks, the idea of the unity of the Russian people, the idea of the organic unity of Little Russia with Great Russia, the state union of the entire Russian people, found its clear and precise expression in Little Russian literature. The first edition in Kyiv in 1674, Synopsis, based on the historical idea of a united Russia, consolidated the union of Little Russia with Sovereign Russia, accomplished in 1654.
The spirit of the Synopsis also reigns in our historiography of the 18th century, determines the tastes and interests of readers, serves as a starting point for most researchers, provokes protests from the most serious of them - in a word, serves as the main background against which the development of the historical science of the past takes place. centuries.
Milyukov P. N. The main currents of Russian historical thought. SPb., 1913. S. 7.
