Praise you, brethren, that you all remember and keep legends (παραδ ό σεις) as I transferred to you ();

Literally the Greek word παρά Δοσις (legend, lat. Traditio) means the continuity transmission of something (for example, inheritance), as well as the transmission method itself.

What is a legend in Orthodox understanding? "What is entrusted to you, not what you were invented, - what you took, and not what invented, the point is not a mind, but the teachings, not private possession, but a national transfer ..." - writes St. . Vincent Lirinsky. This method of the continuity spread of Divine Revelation has a foundation in the Holy Scriptures:

For I received from the very Lord what I conveyed ... ().

The Lord himself speaks of this form of conservation of truth: ... For the words you gave me, I gave them, and they accepted, and enjoy ... ().

In the above New Testament quotations, you can see a certain "chain": gave - passed - accepted. According to the Holy Scriptures, it is in this way Divine Revelation should be maintained.

TERTULLYAN, APHOLOGET OF THE END OF II - SEND OF THE III BB, Says: "Our doctrine ... should be counted for the legend of the apostolic ... in it, no doubt, is that the churches received from the Apostles, the apostles - from Christ, and Christ - from God". Thus, in the New Testament and for Early Fathers of the Church, the sacred legend is a continuous chain of the transfer of God-storage truth from one person or a generation of people to another, and the initial link of this chain is, as follows from the words of the Savior, in God. It is this sacred legend and differs from other traditions, such as cultural. Protestants can relate to the legend of the Orthodox Church with great respect, even recognize its "utility", but at the same time declare that it is "from people", and therefore is not necessary. But if you follow the newly taverid understanding of the sacred legend, then the gap with him is not just a gap with some kind of human tradition, not just a way out of the tradition of the Eastern Church, but, essentially, disappear from God.

So, in a single and inseparable stream of the sacred legend, three levels of transmitted can be distinguished:

1) transfer of bogo-level teaching and those historical monumentsin which this teaching is fixed;

2) the transfer of the experience of spiritual life in accordance with God-storage teaching;

3) the transfer of a gracious consecration carried out through participation in the completeness of church life, primarily through the sacraments.

1.2. The ratio of Scripture and Sacred Tradition: Holy Scripture as a form of a sacred legend

If you contact the pre-revolutionary textbooks of dogmatic theology, you can see that the Holy Scriptures and Sacred Tradition differ in their own content. So, according to Miter. Makaria (Bulgakov), "By the name of the sacred legend, the Word of God, which is not concluded in the letters themselves, and the verdained churches themselves and since then continuously continuously in it. Approximately the same thing is approved and written in the emigration of the textbook of dogmatic theology of the protopres. Mikhail Pomazansky, which states that legend and writing are two sources of creed, or two sources of dogmas.

In these definitions, the Scripture is considered as something external with respect to legend. The reason for the appearance of such an approach is a Catholic influence on the Orthodox theology, marked during the decline of education in the Christian East. This influence was expressed in the tendency to encodify the tradition in historical documents and monuments, in other words, to consider the tradition almost exclusively as a certain amount of information about God and about spiritual life. But for the eastern fathers, the legend is always not only and not so much knowledge, not so much information as the living experience of the science recognition, the experience of the vision of God-stroke truth, without which genuine knowledge is impossible.

What is the essence of a western look at the Scripture and Tradition ratio?

Catholic doctrine on the ratio of Scripture and legend arose in Western Europe in the Epoch of Reformation (XVI century). The founder of Protestantism Martin Luther raised the then doubt on the Catholic dogma about the papal primate, which led to the discussion on this topic between the Catholic and Protestant theologians. Catholic scientists slowed down with a dogmatic substantiation of their opinion, referring to the need to referred to the authoritative judgments of fathers and theologians of the past centuries. Then Luther solemnly announced that, unlike the Catholic theologians, he does not need to hold any "archival" surveys and that he can justify all his teachings and withdraw from the Holy Scripture. This polemical technique, which once turned out to be successful, was subsequently widely used and turned into a universal principle (Sola Scriptura, "Only Scripture"), on which the Protestant teaching was built.

Romanocatolics were forced to form their teachings in the conditions of controversy with Protestants who deny the authority of the sacred legend as a source of creed. The essence of this exercise is that the Sacred Scriptures and Sacred Tradition are two parallel sources of creed. These sources may be understood as equal to dignity, or sacred Scripture can be considered as some semantic core, and legend - as a certain, albeit necessary, but still secondary supplement To Scripture. However, in both cases, in Roman Catholicism and Scripture and legend are treated as complementary, and this means that Scripture and legend separately conclude not all the bogotrical truth in themselves, but only a certain part of it. From this concept, it also follows that the sacred legend may contain such truths that, in principle, do not have grounds in the Holy Scriptures and, therefore, cannot be checked with the help of Scripture. Thus, there is a space for human arbitrariness, to include a legend of provisions that do not have the foundation in Divine Revelation. Examples of such a "time fee" are Roman Catholic Falnogmatics (Papade Primates and Infallibility, the Immaculate Conception of the Virgin Mary, etc.).

If we want to effectively defend our position in the face of Catholic and Protestant criticism, then our argumentation should be built not just on quotations from the Holy Scriptures, but on the Holy Tradition, the Sacred Scripture itself should be understood in the context of tradition. However, if we, after Western denominations, we will oppose Scripture and legend, then we will fall into the Bogoslovsky deadlock. How to interpret the Holy Scriptures? Naturally, in accordance with the tradition. But what legend you need to recognize true and what is false? The one that matches the Scripture. It turns out a vicious circle.

Rimocatolics and Protestants solved this question in different ways. Protestants simply rejected the authority of legends in favor of Scripture. Catholics "came out of the situation" thanks to the appeal to the infallible opinion of the Pope, which may in any case unmistakably indicate how to interpret the Scripture and what a legend should be taken.

And the Catholic and Protestant solution to the issue is unacceptable for Orthodox, since such an understanding of the Scripture and Traditional ratio is not consistent with the teachings of the ancient fathers of the Church. For example, for SCCH. Irinay Lyon (II century P. X.) The sacred legend in its content is not something different from the Holy Scriptures; On the contrary, the tradition of the content of the identity of the apostolic preaching and the new covenant. According to Schchench. Iriney, even if the apostles did not leave any scriptures at all, the church and then could exist and exercise their mission, following the order of legend, entrusted to her by the apostles.

From the beginning of the XX century. In the Orthodox theology, a scholastic approach to the issue of the ratio of Holy Scripture and Tradition begins to gradually overcome. The famous church historian M. Posnov in 1906 wrote: "One of the Gospel received from Christ the Church expressed a symbol of faith ... Another Church fastened in the sacraments ... Other outlined in the Holy Scripture, as containing an indication of the historical facts of salvation ... Another church expressed in worship, chants and prayers; Other finally, embodied in the Christian device of life, in church-canonical administration, in rites, customs, etc. "

In these words, there is no opposition to the Holy Scriptures and the Sacred Tradition: Scripture is considered in the context of tradition. However, M. Postnov, all of the above components of the sacred legend still think exactly how parts Revelation.

The further rapprochement of the Scientific and theological view on the ratio of the Holy Scriptures and the Sacred Tradition with the Holy Approach occurred thanks to the works of Archim. Sofronia (Sakharov), student prep. Silian Afonovsky. Leaving the opinion of his teacher, Archim. Sofronius writes: "Tradition of the volume of the whole life of the church is so much so that the most sacred Scripture is just one of the forms of it."

Archim. Sofronius reports other words pred. Siluan: "Sacred Scripture is not deeper and more important than the sacred legend, but ... one of his forms. This form is the most valuable and for the convenience of preserving it, and by ease of use; But, seized from the flow of a holy legend, Scripture cannot be understood as no scientific research. "

A very sound understanding of the ratio of sacred legend and the Holy Scriptures is contained in the 2nd Member of the "Messages of the Eastern Patriarchs on the Orthodox faith", although the word "legend" itself is not used in this text: "We believe that the testimony of the Catolytic Church does not have a smaller force as And Divine Scripture. Alone the culprit of that and the other is the same Holy Spirit, it is still - from the Scripture whether to learn or from the Universal Church ... Living and taking place in the church in which the oral apostolic preaching continues continues, a person can study the dogmas of the Christian faith from the Universal Churches, and this is because the church itself is not from Scripture withdraws their dogmas, but has it in readiness; If she, arguing about some dogmat, leads certain places in the Bible, then this is not for the withdrawal of their dogmas, but only to confirm these, and who bases their faith in one Scripture, he did not reach the full faith and does not know its properties. "

1.3. Modern Orthodox theology about the sacred tradition

In modern Orthodox theology, the expression "Sacred Tradition" is used in several values \u200b\u200breflecting the various functions of the sacred legend in the life of the Church:

1 . Legend method of transmitting bogo-level truth.

2 . Legend source of creed. Such a look at the sacred legend is quite justified, but provided that the legend is not opposed to the Scriptures, Scriptures and legend are not considered isolated. In the ledge of the Church, all are presented in the aggregate, in a systematic and full form, which is not in some books of Scripture.

3 . Legend certificate of the Universal Church about the truth given to her. Such an understanding of the sacred legend practically coincides with the concept of Divine Revelation, under which you can understand all the Christian tricks in its integrity and completeness. This evidence of the Universal Church is true, t., By expressing Archp. Sylvester (Maleansky), in the church "continuously lives in its essence the same religious consciousness, which was at the heart of the life of Christians of the Chamber of Peaceful Church, as well as the spirit of faith, which they penetrated, and were headed in the understanding of Truth of Faith." M. Posnov calls this spirit of faith "the elusive spirit of church, mysterious consciousness, christian understandingwhich inherited from Christ and with the assistance of the Holy Spirit remains true, intact and transmits from the genus to the genus. " In the "Eastern Patriarchs about the Orthodox faith" (12th dick), it is said that the Holy Spirit, "Always acting through the Vertimizing Fathers and Teachers of the Church, protects it from any misconception."

As a result, we come to the fourth meaning - the tradition is live memory Churches, self-awareness living in the church from the day of Pentecost. If you carry out an analogy between the life of the church and the life of the human person, it can be easily seen that the tradition in principle performs the same function in the church, which in the person memory performs. Thanks to this function, the historical self-identity of the church is preserved.

Forms of church life in different epochs can vary greatly; For example, the Jerusalem Apostolic Community of the First Years of the Historical Genesis of the Christian Church and the modern Orthodox universal externally have little general, but this is the same church, its self-identity is established precisely because of the continuity of the church legend, thanks to the undergrowth of the Holy Spirit in the Church. V.N. Lossky so talks about the sacred legend: "If Scripture and all that can be said written ... or other symbols, [essence] various ways to express truth, then the sacred legend is the only way to perceive the truth ... We can give precise definition Traditions, saying that it is the life of the Holy Spirit in the Church, life that tells every member of the Body of Christ the ability to hear, take, to know the truth in the inherent light, and not the natural light of the human mind. "

So, the sacred legend is understood in the Orthodox theology in four senses:

1) as a way of successful transmission of bogo-level truth;

2) as a source of creed;

3) as evidence of the universal church about the truth given to her. In this sense, the tradition is almost indistinguishable from Divine Revelation;

4) As the life of the Holy Spirit in the Church. The fruit of this life is a living self-consciousness and memory of the church, continuous since the beginning of the historical being of the Church, that is, from the date of Pentecost.

Who is the carrier of the legend and how can I know, "study" the Orthodox legend? According to the prot. George Flororovsky, "live carrier and the keeper of the legend is all in its catholic completeness; And you need to stay or live in the church, in its fullness to intelligence a legend to own it. This means that the carrier and the keeper of the legend is ... The whole church is the church as a catholic body ... ".

Consequently, the knowledge of the legends is not a reason. It is impossible to turn the study of legend to the science, built according to the sample sciences of secular. The sacred legend will be very experienced, i.e., you can only know the legend. Otherwise, the study of the legend will be a substantive study of the "monuments of church culture", and the subject of study will be "not a legend, and the fact that in one way or another was created by the tradition ...". Only the one who became a living carrier of the legend can say that he began to study legend. In other words, the goal of every Christian is to become the link in this continuous transmission chain of the bogotrian truth.

Chapter 2. Forms of Tradition

Initially, the sacred legend existed in the form of an oral apostolic sermon, on the basis of which the Sacred Scripture was created. Scripture has never been the only form in which the sovereign teaching is embodied; He was preceded by, and then, along with him there were still at least two forms: the rule of faith (Regula Fidei) and the liturgical and liturgical practice of the church (liturgical legend). Later, other forms appeared in which the sacred legend was entitled. Of these, the creations of SVV are the greatest importance. Fathers and teachers of the Church.

2.1. Rule of faith

2.1.1. Symbols of faith and confession of faith

Since ancient times, the sacrament of baptism in the church was not performed without confessing his faith. Vera confessed through some brief modeling, referred to symbol. In each local church, his symbol was studied during the announcement and was read by the Brewel before the mapping. Obviously, the symbol should have been prefeeding the same or close to the content of the San. Despite some differences in the wording, the baptized symbols of the Apostolic Churches on the content are an expression of a single apostolic faith, ascending to the teachings of Jesus Christ himself.

It is possible to assume with a great degree of probability that the basis of all ancient characters is a certain common confession, which goes back to the apostles itself. For example, Terertullian says that it stores the rule of faith, which is obtained directly from Christ. In the New Testament you can find an indication that such confession really existed. In Heb.4Ap. Paul calls: we will firmly hold the confessions of our. And in 1tim.6 so: ... hold on eternal lifeto which you and confessed, and confessed good confession to many witnesses. Apparently, it is meant that confession, which Timofey professed either before baptism, or before charotonia.

Of particular importance for dogmatic theology, the Nicene, compiled and approved at the I Ecumenical Cathedral in Nikai (325), and the Niko-Konstantinople symbol, which in the tradition of the Church, is associated with the II Ecumenical Cathedral (Constantinople, 381). The circumstances of the creation of the latter remain not quite clear. Historical evidence that at the II Ecumenical Cathedral was officially approved new symbol faith, missing. Nevertheless, in acts of the IV Ecumenical Cathedral (451), this symbol is named by faith 150 of the fathers of the Constantinople Cathedral of 381 and recognized as an infallible formula of faith.

In the second half of the V c. Nikeo-Tsareghad symbol spread throughout the church from the liturgical practice of the Church as Nicene and more ancient baptismal symbols.

Symbols of faith should be distinguished by confessions of faith. Confession of faith - This is the presentation of the main chain truths, compiled by a certain person or a group of persons. If the character is something that is formulated in the local church and pronounced from her face, then confession always has a specific author or authors.

Differences of confessions from faith characters can be specified as follows:

1) confessions are usually more extensive than symbols;

2) confessions very often have a polemical direction;

3) they are not used in the liturgical life of the Church.

The most famous are the following confessions:

The oldest is made up between 260-265. By P. X. Holy. Grigory Neokezarovsky and was approved by the VI Ecumenical Cathedral. In this confession, the dogma of the Blessed Trinity is primarily considered.

District Epistle is holy. Sofronia, Patriarch of Jerusalem (VII century), directed against the heresy of mono-energyism, approved by the VI Ecumenical Cathedral.

The famous confession of faith, which is attributed to holy. Athanasia Alexandria (IV century) (t. N. The QUICUMQUE symbol), in reality it does not belong to it. This is a pretty late text that has arisen in South Gaul Ok. 430-500. This confession contains the doctrine of Christ and Trinity, and in the Latin spirit, with FilioQue. In Russia, it was well known in the XIX century. (without FilioQue).

2.1.2. Cathedral Verdenctions

Historically, in accordance with the needs of the Church, the rule of faith was complemented, it included the definitions of the universal and some local councils.

Cathedral Lord - Formulated and approved in the church cathedral text that sets out those or other aspects of the Orthodox creed.

In addition to the Nicene and Nikeo-Constantinople Symbols of Faith, there are still four dogmatic definitions that were adopted in the Universal Councils.

Verrianship of the III of the Universal Cathedral - Do not make changes and additions to the existing one.

Verolation of the IV Ecumenical Cathedral - Decree on the form of a compound of two nature in Christ.

Verolation of the VI Ecumenical Cathedral - Statement of the exercise on two will and two energies in Christ.

Verinency VII Ecumenical Cathedral - On icon comprehension.

Of the resolutions of local councils, the following are the most important:

The second rule of the five-sixth, so-called Trill, Cathedral 691-692, approved the dogmatic texts that are contained in the rules of the Holy Apostles, in the rules of the SVV. Fathers and in the rules of nine local councils.

Rules of the Carthaginian Cathedral of 419 (on the numbering that the Book of Rules gives - 109-116) - they understand the doctrine of original sin, about grace, etc.

Constantinople's Cathedrals of the IX-XIV centuries have a large dogmatic importance. Cathedrals 1156 and 1157. outlined the doctrine of the Eucharist; Cathedrals 1341, 1347 and 1351. - On the lack of divine energies, through which a person connects with God. Of course, it is impossible to say that these local cathedrals have historically replaced the universal, but for the Orthodox world their importance was very large.

All dogmatic definitions that are part of the rule of faith are inextricably linked with each other and are a single body of the bogous truth. From the Holy Scripture, the rule of faith is not a content, but by the form. If the Sacred Scripture opens the bogotrous truth as the history of the housing of salvation, the rule of faith is a totality of "Truth of Faith", which "in short words Conduct all the maintenance of piety contained in the Old Testament and New ".

2.1.3. Symbolic books

Symbolic books In the Orthodox theology, starting from the XVIII century, they began to call Orthodox dogmatic monuments expressing on behalf of her faith and theological teachings as applied to the delusions and the Herbacies arising in the new time.

Mer. Macarius (Bulgakov) the most important of them considers the following:

1 . "Orthodox confession of the Catoliac Apostolic Church of the Eastern", composed of Miter. Kiev Peter (grave) and then, with corrections, approved at two local councils: Kiev (1640) and Yaskom (1643), as well as five Eastern patriarchs.

2 . "Message of the Eastern Patriarchs on the Orthodox faith", approved by the four patriarchs at the Konstantinople Cathedral of 1725, the confession of Dociopheva, Patriarch of Jerusalem (1672) was included in its framework.

3 . "The Space Christian Catchism of the Orthodox Catolytic Eastern Church", compiled by Mitr. Moscow Philaret (Drozdov) in 1823 and received the approval of the Holy Synod of the Russian Orthodox Church (with some corrections) in 1839

These books are fairly reputable monuments of the Orthodox Bogoslovskaya thought. However, in their meaning, they cannot be equated with the decisions of the Ecumenical Councils. In some cases, they can be traced specific traits The states of the modern theological science, for example, the effect of Latin scholastic concepts and terminology on the presentation of the material.

2.2. Liturgy legend

Prot. George Floorovsky makes about the nature of Christian worship an accurate remark: "Christian worship service from the beginning is characteristic of the dogmatic, rather than lyric ... From the human side, there is a service, first of all, confession - evidence of faith, not only the outpouring of feelings."

Indeed, Christian worship was initially filled with dogmatic content. Not by chance already in disputes II century. Certificates from liturgical legend receive the strength of theological argument. So, Schchench. Ignatius Godpherd wrote that heretics "removed from the Eucharist and prayer, because they do not recognize that the Eucharist is the flesh of the Savior of our Jesus Christ, who suffered for our sins, but which his father was resurrected in his grace." Thus, according to the thought of Schchench. Ignatius, the most important chapel truths persist in the church through the church of the Christian sacrament.

The fact that liturgical life is the core of the church legend, it is seen from the Epistle AP. Paul. For example, in discussion that the AP. Paul accepted from the Lord the commandments transferred to them by Christians to perform the Eucharist, out of which it is clear that the Eucharist is essentially the main content of the legend. In ledge, the Lord betray himself (transfers) faithful. And this legend by Christ himself is carried out in the sacrament of the Eucharist. St. Ippolit Roman, before talking about dedication to the bishops and the sacrament of the Eucharist, says: "We approached the very source of legends." Schishmch. Irina Lyon stressed that the Orthodox "teaching according to the Eucharist, and the Eucharist in turn confirms the doctrine."

The sacred legend in the ancient church was preserved, first of all, through the sacraments, and was expressed in cycling surrenders, prayers and rites. Holy. Vasily Vasily wrote: "I have faith ... always the same. For ... both believe and Slavosloim. "

On the importance of liturgical texts in the life of the Church "Message of the Eastern Patriarchs" speaks as follows: "All these books contain common and true theology and consist of a song, or chosen from the Holy Scriptures, or compiled by the Spirit, so that in our chants only words are different rather than in Scripture, and, in fact, we sing the same thing that in Scripture, only in other words. "

This is a completely explicit evidence that liturgical life is not part of the legend, namely one of the forms of him, along with the Scripture and other forms.

2.3. Creation of SVV. fathers and teachers of the church

The Fogy-sixth (Trullsky) Cathedral of 691, its 19th rule establishes the following approach to the interpretation of the sacred books: "... And if the word of Scripture is proposed, let them express him not otherwise, as the church teachers and teachers outlined in their scriptures. . "This rule is a guide to an approach to understanding the books of the Holy Scriptures at all times.

"The church knows the many saints who, being theologians and spiritual teachers, defended and explained the Orthodox faith. They are called the Holy Fathers of the Church, and their doctrine is called the patristic. "

In order to distinguish the STB. Church fathers from others church writers And theologians, there are several formal criteria.

2.3.1. Holiness of life

The holiness of life is one of the most important conditions for the recognition of this or that theologian St. Father and teacher for the reason that holiness is expanding the cognitive abilities of a person. About this writes an up. Pavel: ... spiritual judges about everything ().

Holy. Methodius Patar (Olympic) (III century) develops the thought of the AP. Paul: "The most perfect degrees make up a person and body of the church. And genuinely, better and more clearly assimilated truth, as the most perfect cleansing and faith and faith, are made by the church ... In order for, accepting the clean and fruitful seed of the exercise, with the benefit of promoting sermons to save others. "

"All holy fathers ... combined the brilliant mind with the purity of the soul and righteousness of life, which made them really holy fathers of the church."

The church trusts SVV. Fathers not only because their teaching seems to be logical and convincing, but, first of all, because the truth of their teaching, they witnessed their holy life, their feet. Therefore, the Orthodox does not separate the dogmatic teaching of the SVV. Fathers from their moral and ascetic experience, from the example of their holy life.

2.3.2. Sadness, or truth, teachings

Truthfulness, or health, teachings means the loyalty to the original apostolic legend. Orthodox does not oppose the apostolic tradition and the patristic teaching. In the Orthodox sense, the Holy Father has one who correctly interprets the apostolic tradition in relation to the needs of his time. From an Orthodox point of view, the church is the apostolic precisely because it is the patristic.

2.3.3. Certificate of church

The relationship between the purity of the teachings of one or another St. Father and church legend is established through certificate of church. Only with her browsed funds can testify about the dignity of theological thoughts of a church writer.

Roman Catholic Theology In addition to the three named criteria, also uses the criterion of "antiquity". Based on this criterion, Catholic Theologians limit the patristic period in the Greek East pre. John Damascus (VIII century), and in the Latin West - Isidore Seville (VII century). According to the teachings of the Orthodox Church, "Divine Revelation is not limited to any chronological framework. The Holy Spirit acts through people of all time, and "learns" in the people of their "holy fathers" is not because of antiquity, but guided by its inner intuition ... ". As a result, the Orthodox does not limit the patristic legend by any chronological framework.

In order to distinguish genuine ICV's teachings. Fathers, having authority, from private, including erroneous, opinions, there is a special concept: "CONSENSUS PATRUM). In the patristic teaching, the part of which there is a unanimous opinion of all, or a significant majority of SVV. fathers.

As a rule, according to the most important issues of the dogmatic nature of disagreements at SVV. There are no fathers (these disagreements take place mainly on secondary issues). Prep. John Damaskin explains this as follows: "Father does not confuse to the SOTICS, for they all pretended to be involved in one of the Holy Spirit." Therefore, every theologian, trying to substantiate the truth of this or that theological opinion, is always obliged to bring judgments on this issue to many SWV. fathers, not one.

It should be borne in mind that the consent of fathers by this or that matter is a judgment with which it is necessary to be considered if you wish to remain true to legend. Therefore, the one who retreats from the unanimous consent of the fathers, exposes the dangers of retreat from the church.

If, according to the main dogmatic issues, we can talk about the perfect consent of the fathers, then on secondary issues of such consent may not be. Do not assume that SVV. Fathers can find unambiguous answers to any theological question. For example, there is no such consent on the issue of the image and similarity of God in man. At the same time, on other issues, for example, about the creation of the world by God from nothing, there is such a consent.

From the fathers of the Church should be distinguished by other church writers, who also sought to conscious expression of church teachings, but were not glorified by the church. Some of them in certain periods of life could fall into heresy or evade a split (TERTULLYAN), others were convicted of posthumously (Origen), the third always stayed in communicating with the Church and were not condemned (Clement Alexandria, Eusevia Caesaresky, John Gramman Kestern, Leonte Byzantine, Leonty Jerusalem and others). Although from the point of view of his authority, the work of these church writers cannot be put on one level with the creations of the SVV. Fathers, they are also not devoid of dogmatic significance and in some cases can be considered as a voice of church legend. The works of these church writers form a historical background, in the separation of which the understanding of the patristic exercise is difficult, and sometimes even impossible.

2.4. Other forms of sacred legend

In addition to those discussed above, there are other forms of the sacred legend in which the divine revelation is historically embodied:

martyr's acts and lives of saints;

church art (iconographic, church architecture, etc.);

ancient church stories (Eusevia of Caesarian, Socolastic Socolasty, Evagria Scholasty, Blaz. Theodorite of the Kirry, Rufin Aquilaskiy, Kassiodor, etc.);

ancient church practice, various kinds of disciplinary statutes and rules relating to, for example, posts, order of worship, etc.

Historical legends - special view Oral pop-poetic creativity.

According to researchers, historical legends refer to one of the initial species of verbal creativity. The most ancient form of historical legends were family-tribal legends on the first-enders of the family, about the relocation of the tribe, about his leaders and heroes. The purpose of such tales is to fix and save for the descendants the memory of the most important events in the life of the genus and tribe.

With the emergence of writing, historical traditions of long-time began to be included in the chronicles. Retelling these legends, chroniclers usually note their arsoulistic, legendary.

In historical legends, the story is presented in terms of the people, they captured not only the national memory of specific historical events, but also the attitude towards them, folk ideals were reflected.

Along with the real basis in historical legends there is almost always a share of fiction, but, according to V.K. Sokolova, the author of the monograph "Russian historical legends", "fiction, more and more precisely, the symbol (...) does not contradict the historical truth, but contributes to the generalization of reality, identifying the most significant," typical ".

84. The foundation of Kiev

Archaeological excavations held in Kiev in the XIX-XX centuries have shown that already in the second century of our era there were three settlements there, afterwards, the rocked together.

In the chronicles, compiled in the XII century, a story is given about the legendary founders of Kiev. The story this is very brief: "There were three brothers: one named Kiya, the other - the cheek, and the third - Chorive, and their sister was lying. Cat was sitting on Gara, where now the rise of Borichev, and the cheek sat on the mountain, which is now called the cheek, and Horive on the third mountain, which is moving along the choraine. And they built a town in the name of the older brother, and called him Kiev. "

The younger brothers and sisters, according to most researchers, are purely legendary characters, fictional in order to explain the names of the hills of the cheekowing and the chorais and the River Lybad. The older brother, cue, probably is the personality of historical.

Academician B.A. Fishermen writes: "A pronounced attracted form of the name of the city of Kiev (" Kiya "," Kiev city ") forces the existence of a person by the name of Kii, who posted this city or built it."

The story about the foundation of Kiev is repeated almost unchanged in two chronicles - Kiev, known as the "Tale of Bygone Years", and Novgorod. Difference only in dating. Kiev chronicler Nestor refers the time of founding the city to the VII century, and Novgorod - to the IX century.

Kiev and Novgorod have long been competing among themselves. Therefore, the Novgorod chronicler indicates more late date, not wanting to admit that Kiev is ancient Novgorod. In addition, he does not recognize Kiya Prince, and, referring to the People's Glevo, calls him a boatman who held the transport through Dnipro.

Nestor enters the controversy with the Novgorod chronicler and in his chronicle includes additional clarification: "Some, not knowing, they say that Kiev was a carrier: Dnipro was here, Kiev was transported from that side of the Dnieper, because they said:" For transport to Kiev " . However, if Kiev was a carrier, it would not go to the Tsargrad. Meanwhile, he died in his kind and he went to the king, "we don't know what kind of king, but only we know that the Great honorable honors him (...) That king."

In this clarification, Nestor reports new, very important information: Tsar-Grad then was called the capital of Byzantium Constantinople, and the king - the Byzantine emperor, it means that Kiev visited Byzantium and was adopted by the emperor with honor. B.A. Fishermen, comparing this information with other chronicle data, put forward a convincing hypothesis about the time to which the activity of Kiya belongs. Fishermen writes: "This legend (...) is very well stacked in the historical reality of the VI century."

The name of the cue may mean "blacksmith". Researchers of Slavic mythology V.V. Ivanov and V.N. Axes identify cue with hero ancient legend On the creation of zmium shafts - earthworks stretching along the Dnieper for hundreds of kilometers. Their origin and construction time is not installed. In the era of Kievan Rus, they served as defense line against Pechenegs.

The legend says that in the old days flew from behind the sea, the winged snakes - and began to devour people. Pieces people, "like grass under the legs of livestock, as millet in the sun."

Kuznets - "God's Koval" - defeated the snake, harnessed him into a plow - and stuffed by a furrow to the sea. The groove filled with water became the Dnieper, and the pulled land - with zmium shafts, existing and understood.

The image of the Smeaker's Blacksmith dates back to the Slavic God of Fire, the patron saint of a blacksmith craft, and it can be argued that the legend about the foundation of Kiev has not only historical, but also deeper - mythological - roots.

85. Veusive Oleg

Oleg - the Ancient Russian Prince, who lived in the IX-X centuries, report the ancient chronicles, his name is mentioned in historical documents, but most of the information about his life and activities reached us in the form of people's legends in which real events closely intertwined with legendary.

In many ways, the legendary character also has a story about the meaning of Oleg in the chronicles of the Nestor "Tale of Bygone Years".

Nestor calls Oleg Romorovsky Prince Rüric. But from other sources it is known that Oleg did not have related ties with Prince, and was his governor and reached a high position only thanks to his personal advantages.

He possessed the outstanding talent of the commander, and his wisdom and foresight were so great that they seemed supernatural. Contemporaries nicknamed Oleg.

It is possible that the people's memory of the meaning of Oleg reflected in the image of the epic prince-Kudesman Volga:

Wayless Volga a lot of wisdom:

Pike-fishing to walk in deep seas,
Bird-falcon fly under the shell,
Gray wolf scouring in clean fields

In 879, Rurik died. Dying, he bent the reign of Oleg and left his young son Igor on his care.

Three years of the rules of Oleg in Novgorod, and then, gathering a strong squad and taking with him Igor, went to conquer new lands.

At that time, the extensive spaces of Russian land were populated with numerous tribes. The chronicle calls more than ten Slavic tribes: Vyatichi, Krivichi, Polyan, Northerners, Radmich and others. They adjointed the threat-Finnish tribes: Chud, the whole, Merry, Murom.

Oleg with his army moved from north to south by water. They sailed through Ilmeny - Lake, then according to the Lovati River and Western Dvina, and then, dragging the rooks, along the Dnieper.

On the way, Oleg won the Criminal city of Smolensk and the northern love, leaving their governor there.

Finally, Oleg arrived in the rich and fertile lands of Polyan - and saw on the high shore of the Dnieper, a large, beautiful city. Called the city - Kiev. Two prince - Askold and Deer were reigning in Kiev. Both were leaving from Novgorod and once, like Oleg, served as Ruriki's prince.

Oleg decided to capture Kiev, but seeing that the city was well strengthened, but did not apply the power, and the trick.

He left most His troops behind, and himself, with young Igor and a small friend, on the same Kiev walls approached the very Kiev walls and sent to Askold and Dira Messenger: "We de Varygovsky merchants, we carry many good goods. Let Kiev Princes come to see - maybe they will buy. "

Askold and Deer believed that a peaceful merchant caravan arrived in Kiev, and went ashore without any security.

Oleg ordered the former warriors with him until the time to take the bottom of the rook. When the Kiev princes came close, he rose to them to meet and said: "You are not a princely kind, and I am a prince, and Igor, son of Rüric. To me, not you do not prince here! " He filed a sign of his soldiers - and the swords of the Namig defeated Askold and Dira.

Karamzin, very highly appreciating the activities of Oleg, this act unconditionally condemned: "Total barbarism does not apologize to the murder of cruel and cunning."

Oleg winner joined the city and commanded: "May Kiev will be the mother of the cities of Russian!" After approved by the Kiev throne, he continued the case of the conquest of neighboring lands and conquering inhabiting their tribes. Oleg subordinated to himself the Ridge, Northerners, Radmich and imposed tribute on them. Under his authority, there was a huge territory on which he founded many cities. Thus formed great Kiev Princess - Kievan Rus.

When Igor became an adult, Oleg chose him to his wife - Olga (according to some information, she was a daughter of Oleg himself), but the principality did not give way.

In 907, Oleg was going to go to the Tsargrad.

Handling two thousand ships and assembling a huge equestrian army, Oleg made a campaign. The ships sailed along the Dnieper, heading towards the Black Sea (it was called the Pontic, or Russian), and the horse ripped off the bank.

Having reached the sea, the cavalry also climbed the ships, and Olegovo army rushed to the Tsamerad.

Here it seemed the capital of Byzantium - her white fortress walls, golden domes of temples.

Byzantine emperor Lion Wrought, seeing ships with an indisclimate army, ordered a hastily to lock the harbor. Through the bay, they stretched strong iron chains, which blocked the path of Oleg ships.

Oleg had to turn to the side and landed to the shore from the city.

Olegov's warriors ruined the Tszigrad suburb, jumped at home and temples, killed civilians and disastened to the sea. The chronicler, justifying the cruelty of the soldiers of Oleg, explains: "So usually go to war."

But the Tsamerad Oleg himself could not take the chains reliably defended the city from the invasion from the sea. Then he ordered his warriors to make wheels, put on them pulled off the shores and raise sails.

Towing the backway wind - and the ships rushed to the city by land, as in the sea.

Karamzin refers this episode to the number of legendary: "Maybe he (Oleg) ordered the warriors to drag shore to the shore in the harbor to start the walls of the city; And fabulous, the fictional action of sails on a dry path, turned hard, but the possible business is in the wonderful and incredible. "

However, historians have more recently recognize the reliability of this episode. D.S. Likhachev writes: "In the conditions of river shipping in the north of Russia - ships and the rooks, put on the wheels, were the phenomenon usually. "Drawing" of vessels on wheels or rinks occurred in Russia (...) in the places of river watersheds (...). The Kiev chronicler talks about the movement of Oleg Ships, as amazing about something. This is understandable - "wolves" near Kiev was not.

However, for Novgorod, Oleg and his Novgorod squad, there was nothing unusual in this. "

So it was or otherwise, but the frightened Byzantines recognized themselves defeated and agreed to pay Oleg Dan, which he wishes. Oleg demanded 12 hryvnias on every couple of fun on his two thousand ships, as well as tribute for Russian cities - Kiev, Chernigov, Panstaska, Rostov and others.

In the victory, Oleg strengthened his shield on the gate of Tsaryrad. A treaty about the world and unchanged friendship was concluded between Russia and Byzantia. Comply with this contract, the Byzantine Christians swore a holy cross, and Oleg and his warriors - the Slavic gods Perun and Veles.

With honor I. great Slavful Oleg returned to Kiev.

Oleg Knyazhil long years. Once he called on the Magician Mozders to himself and asked: "Why is it destined to die?" And the Magi replied: "We accept you, the prince, death from your beloved horse." The Oleja said said: "If so, then never sit on him anymore." He ordered to lead the horse, feed him and protect him, and he took another.

There was a considerable time. One time I remembered Oleg my old horse and asked where he was now and healthy. They answered the prince: "For three years, your horse has died."

Then Oleg exclaimed: "Volkhiva Lilly: Horse, from which they fed to me death, died, and I am alive!" He wanted to see the bones of his horse and drove into a clean field, where they lay in the grass, washed with rains and seamy by the sun.

The prince touched the horse's skull foot and said, grinning: "Do I accept death from it?" But here the poisonous snake crawled from the horse skull - and Oleg strangle.

And from the snake poison died Oleg.

According to the chronicler, "we mourn all the people with a great plan."

Retelling in its "history of the Russian state" the chronicle of Oleg, N.M. Karamzin says that the story of his death is "People's Bassny" (that is, the legend), "worthy comments on its antiquity."

This legend inspired Pushkin to create a famous "song about Oleg."

86. Garald Brave and Elizabeth Yaroslavna

In the XI century, the Grand Prince Yaroslav Vladimirovich was rejected in Kiev, on the nickname of wise. Flower and decorated with Prince Yaroslav Kiev Rus. Far in the steppe drove Pechenegov and strengthened the Russian borders. Built in Kiev the twelve-headed temple in the name of Sofia God's wisdom, the beauty of Dotol unprecedented, decorated it with wonderful mosaics and frescoes, and on the square in front of the temple, he put brought from far Rate The sculpture depicting the chariot harvested by quadriga horses. Yaroslav was the great admirer of book knowledge. "The books of the arrival, and read them often in the night, and in the bottom, and gathered the scribes in many, and the ceases with the Greek on the Slovenian letter, and write down the book many," the chronicler spoke about him.

It was Yaroslav Wise Six Sons and three daughters: Elder Elizabeth, Average - Anna, Junior - Anastasia. All three were good by themselves, smart and educated, and Yaroslav left them to the husbands of the most powerful kings of Europe.

But unexpectedly-negated to the eldest of the princes, Elizabeth Yaroslavn, the young Varyag was launched, which served in the squad of Yaroslav.

Called that Varana Garald. By the will of fate, he was forced to leave his fatherland and serve on a stranger as a simple mercenary.

However, he took place from a noble Norwegian race. Senior - Soviet-brother Garald was Holy Olaf himself, a famous conken, who united under his authority all Norway and turning the Norwegians to the Christian faith. But he did it with such cruelty, which caused hate universal to himself. Therefore, when Danes attacked Norway, many Norwegians switched to their side. Olaf had to fight with the army, three times superior his own. And in all battles next to Olaf was his younger brother - Fifteen-year-old Garald. He could lift only two hands, but he fought brave.

In the battle at Stylistad, Saint Olaf died. The Danish king was approved on the Norwegian throne.

Garald, saving the son of Olaf, Six-year-old Magnus, ran with him in Gardarik - the country of cities, as the scandinavians called then Kievan Rus.

Yaroslav accepted little Magnus as his native son, and Garald became the head of the watchdog squad.

When he saw Garald, the young princess, the beautiful Elizabeth Yaroslavna, captured his clear eyes and sobular eyebrows, a thin mill and swan gait - and he loved him elderly.

Beautiful and brave, Garald skillfully owned a spear and a sword, quickly ran to ski and skillfully manage the ship in the open sea, played on a sweet archer and possessed a valuable gift to identify poems. The heart of Elizabeth said loudly in favor of Garald, but he was a beggar, a homeless skeleton - Prince Yaroslav wanted not to her daughter's husband. Strictly-setting forbade he to eat even think about young Varyag, and she did not mess around to disobey the Father. Taking a proud look, but with sadness in the heart of Elizabeth refused to Garald.

Then Garald left Yaroslav courtyard, equipped the ship, scored a brave squad and went to distant, unknown countries. Soon the glory of it already thundered throughout the light. From the mouth, the stories about the extraordinary courage of Garald, about his amazing feats and adventures were transmitted. He fought in Sicily and Africa, stormed the impregnable fortresses in the east and served at the Byzantine emperor, fought with the sea robbers and was at the coffin of the Lord in Jerusalem.

And every time, capturing rich prey, he sent in Kiev as a gift Elizabeth Yaroslavn Gold and silver, decorating fine alien work and patterned fabric.

But more expensive than all gifts, more expensive than gold and precious stones were for Elizabeth brought by traveling singers and the verses of the verses of Garald, in which he described his feats, his love and his longing. Each stanza of his verses ended in pride refined: and the Virgin Russian Garald despises!

Elderly thought Elizabeth about Garalde, fluttered with thought about the dangers, his surrounding, and prayed to the Virgin Mary to keep him from enemy swords and from the sea puchin.

Years passed. And one day, Harold ships seemed under the walls of Kiev. Crumpled by glory, mined wealth, he came to reiterate the hands of the beautiful Elizabeth.

The second matchmake of the Garald has survived the memory of the Russian epic:

Sailed-smelled three ships,
Three ship, and three black.
All ships are amused.
Nose yes snoring
And the sides were in Turinist
Yakori all silver,
Thin sails of dear gamble.

The heart of Elizabeth was happily shuddered when she saw Garald descending. Prince Yaroslav this time accepted him graciously - and soon played a lush wedding. Oak tables were broken from the treat, the river flowed honey and beer, guests of newlyweds:

That is not gold with gold Svivalos,
That's not pearls with pearls rinsed,
Then the prince with the princess was condensed,
The gold ring was enjoyed.

Garald began to gather home. For many years, it has passed since he left Norway, and about events, there are only vague rumors that happened before it.

The Norwegians overthrew the Danish king, tired of his oppression, and called on the throne of young Magnus, who still lived in Kiev. Returning to Norway and becoming a konung, Magnus began to revenge former opponents of his father, and since there were many such, discontent grew in the country.

Probably, Garald was afraid to expose to the young wife hazards of a brewing gravest. In any case, it is known that he went to Norway alone.

Now there came a turn Elizabeth to write to him Looking letters and send gifts to not forget her and did not doubt her love.

So in the separation passed a few more years. Garald rules of Norway together with Magnus. But one day Magnus had a dream. He saw his father, St. Olaf, who asked: "Would you like to leave me now on the sky, or stay on earth, you will live for a long time and become a great conken, but you will make so much evil in your life that the way to the sky will be closed forever and ever?" Magnus replied: "Decide himself, Father." Then Olaf said: "Go with me." Waking up, Magnus told his sleep close, and soon got sick and died.

Garald, becoming the united ruler of Norway, was finally united with Elizabeth.

In Norway, Elizawwn Yaroslavna was called Elizava, she was repeatedly mentioned in the sagas. Garald and Elizabeth had two daughters - Ingegere and Maria.

Garald ruled the country is reasonably fair, but he was, first of all, warrior. And the warrior, as they talked at the time, was not born for a long life, but for glorious affairs. And Garald conceived a new campaign. He decided to conquer England.

On the night before the start of the campaign, the warriors of Garald were dreaming unkind dreams. One saw the evil trollium, which danced and poking the faces, the black crows, sealed the ship, were dreamed of something else - huge wolves devouring people.

But Garald did not return warnings. He was so confident in his luck, he did not have changed him that he took himself to Him Elizaveu with daughters.

A few days later, the ships of Garald reached the shores of England. Garald landed Elizabeth and daughters on a small island, and he moved on, towards the English troop.

The battle occurred near the city of York. When both troops stood against each other, Horse Harald stumbled. And said the English king: "Garald is a beautiful and strong warrior, but good luck turned away from him."

Norwegian warriors, seeing the death of their conjant, trembled, mixed - and were broken.

In a great alarm, full of severe premonitions, I waited for Elizabeth Westa on the outcome of the battle. The legend claims that at that very moment, when Garald was killed, his youngest - Favorite - the daughter of Mary suddenly screamed - and died.

With the surviving remnants of the troops, under the black sails, sailed from the shores of England Elizabeth Yaroslavna, mourning two deaths and thorough two coffins.

But for many centuries, the soul invariably touches and worries the imagination History of Proud Beauty and Brave Warrior, the story, where, according to the poet N.A. Lviv, which was translated in the XVIII century "Song of Garald" into Russian, "love with military virtue" was connected. "

87. Tale of the beginning of Moscow

All global historical capital, the foundation of which is hidden in the darkness of the centuries, have legends about their appearance. There are legends and on the start of Moscow.

The first written mention of Moscow is contained in the chronicles and refers to 1147. This year is conditionally considered the date of its foundation. Although it is obvious that Moscow at that time already existed and was a settlement rather large and significant.

Chronicle reports that in 1147, Suzdal Prince Yuri Vladimirovich, according to a nicknamed Dolgoruk, subsequently became the Grand Duke, returning from a successful trip to Novgorod, made a stop on the banks of the Moscow River and sent him to his relative and ally to the prince of Svyatoslav to the diploma in which it was written : "Come to me, brother, in Moscow," and when Svyatoslav arrived with his buddy, he arranged for them "Silen dinner".

Famous Russian historian, sign of Moscow I.E. Zabelin, wrote: "Come to me in Moscow! Come to me to Moscow! " In these few words, as it were, the prophetically marked the entire history of Moscow ... Moscow, and became strong and ahead of others, which was constantly and steadily called the scattered Russian lands on the honest feast of national unity and strong state union. "

In the XVI century, when Moscow was already the capital of a strong and extensive Russian state, it began to perceive it as a spiritual heiress of the two great Christian capitals - Rome and Constantinople. Moscow began to call "Third Rome, adding:" And the fourth - not to be! " The legends of signs that were well known for the founding of Rome and Constantinople were well known in Russia. When bookmarking the city wall, Rome found a human head that foreshadowed him to be headed to many cities. When Constantinople began to build, then from the mountain serve the snakes, and the eagle flew from the sky - and they began to fight. It foreshadowed that to be Constantinople king among cities as an eagle - the king among the birds, and fight with enemies.

With the elevation of Moscow, the educated Muscovites took up the research and processing of the legends that have appeared in the people about its foundation. In the XVII century, four stories of unknown authors appeared at once, dedicated to the foundation of Moscow. I.E. Zabelin wrote: "They (...) contributed to the story who went to the people and the undoubted remnants of already forgotten songs already forgotten."

In one of the leads, the founder of Moscow called a certain prince Danilo Ivanovich - the face is fictional. (Probably, the author called him on the association with the Moscow prince Daniel - the son of Alexander Nevsky. When Daniel Moscow became the capital of the specific principality.) I went to the Great Prince Danilo Ivanovich "I find a place where it is to create a grave thrust to the great princess to his own way." It turned out to be a prince in the dark, impassable forest, and it was in that forest, the bustling swamp. Suddenly, in the midst of the swamp Danilo Ivanovich saw the motley beast "Presell and Prober, Troheglava and Krasnoye beland."

The prince asked Vasily's accompanying scientist from his accompanying scientist: "What does this vision mean?" The scientist Greek replied: "The Grand Prince! A hail triangular, presequent, stuff and beautiful will be built in this place. And the mothers of the beast means that people of different tribes will live in that city. "

And Prince Danilo Ivanovich laid in that place the city and called him Moscow.

Another story about the foundation of Moscow with her brevity resembles the chronicle entry. It tells her about the foundation of Moscow with the prophetic Oleg "With the renunciation of his Oleg who will come to Moscow-River, Nehlinna yes, Yauza flowed into it, and set the town and century Moscow." The author questioned the chronicle testimony that Oleg was the founder of the "cities of many", and called Moscow among them.

This statement is purely legendary, but the fact that Moscow during Oleg has already existed as a settlement, confirmed by archaeological data: decorations and coins of the IX-X centuries were found on its territory.

The author of the third story, most extensive, creates a tense, dramatic plot. The story is called "On the heard of Moscow and Prince Danile Suzdal", it is known in many lists and was popular as an entertaining reading in XVIII and even in the XIX centuries.

The founder of Moscow in this story is called Prince Vladimirsky Andrei Aleksandrovich. His historical prototype was most likely the son of Yuri Dolgoruky Andrei Bogolyubsky.

In the story it is told that Prince Andrew was Brother-Prince Suzdalsky Danilo Alexandrovich. He knew the prince given that in the forest side, on the shore of the Moscow River, a rich boyar Kuchko lives and he has two sons, which is better not in the whole Russian land.

The author of the Tale in accordance with the terminology of the XVII century call a bunch of boyar, whereas in fact he was a leader of some local Slavic or threat tribe. The historicity of the bunch is partly confirmed by the name "Kuchkov Field" in Moscow (territory in the area of \u200b\u200bpure ponds and Sretensky Boulevard).

Prince Danilo Alexandrovich won up young Kuchkovichi from their father and picked up to her service: one made as crawl, the other - a cup.

Beautiful young men attered a slutty Danilo wife. The princess joined them in a love relationship and wound up to kill her husband.

During the hunt, Kuchkovichi lured the prince Danil into the school and "began to kill." But I could not bring the evil business to the end: the horse prince took her wounded owner. The killers went into pursuit. Prince, leaving the horse, honestly disappeared into the forest, and the pursuers lost him out of sight.

Danilo Alexandrovich came running to Transport through OKU and wanted to cross the other side to rather leave the chase. He had no money, and he suggested the carrier in paying his golden ring.

The carrier, having not learned the prince, said: "People are now dashing, deceptive. Others transport to the river, and he will leave, without paying the transported. Put the ring on the paddle, and then get into the boat. " And he handed the paddle prince.

Danilo Aleksandrovich performed the required, but carrier, trampled by Persnet, immediately disappeared from the coast and sailed.

Fearing that the killers will overtake him, Prince Danilo again fled to the forest. Meanwhile, "in the evening it turned out, the autumn was approaching the autumn." Suffering from the Russian Academy of Sciences, exhausted by fatigue, the prince came across in the forest to the "slazder" - a log grave in which the dead man lay, and, forgetting the fear of the dead, climbed into this fragment, lay down and fell asleep.

Dark Autumn Night, Forest Spag, Proximity of the Different - All this characteristic elements literary genreSubsequently, the name "Gothic".

Meanwhile, young Kuchkovichi returned to the ulit "in sorrow, in the grief of great, that the prince Danil alive was missing." Frightened Kuchkovichki said Princess: "Now the prince gave the prince to Vladimir, to his brother, Andrei Alexandrovich, they are both with a strong friend, and to be us then the death of the executed, and you, the princess, to the ground on the shoulders to be buried."

I began to think ultimately, how to find and destroy the prince Danil - and decided.

Danille Alexandrovich was a favorite dog. The prince of his wife once said: "If you capture me in battle and take it in full, or I will be wounded and staying among the dead, or kill, and from bloody wounds the image of my way will turn out that it will not be possible to find out, and will not find my body , then call my favorite dog, he will deeper me, and identifies, and even the dead I will be happy and my hands licking. "

I called the ultra of the beloved Men's PSA and gave it to Kuchkovichi (the author exclaims the story. "What a bloodthirsty lioness, what kind of Mezdiha can find it!") Kuchkovichki reached the place where the prince was wounded - and put the PSA on the trail. Taking the trail, the dog quickly found the slazder, put his head there and, finding the owner, began to "rejoice in gentle".

The arrivals of Kuchkovichi saw PSA, "rejoicing and the tail of the Masha", raised the lid of the fragment - and finished the prince.

Leaving the body in the same fragment, they returned home, confident that they reliably signed their mystery.

But all the secret becomes clear. I had the news about the "maliciousness" to Brother Prince Danili - Prince Vladimir Andrei Aleksandrovich, and he hurried to Suzdal with a big squad.

Having learned about this, Kuchkovichi fled from Suzdal and hid her father-boyaru pigeon.

Prince Andrei betrayed the death of the princess ultimate and went on a campaign to find and show the killers of his brother. Many Suzdals who want to take revenge on their prince joined his friend.

Princely army joined the ground a bunch. Against the strong troops "A little horn Kuchko Boyar fight fight." He was captured and executed with sons.

Prince Andrei in anger wanted to immediately burn with fire from the village and Slobododi a bunch, but postponed until the morning. And in the morning, getting out of sleep, looked at the outskirts - and "invested God in the heart of the prince Andrei thought" to build a city here.

Conveted the prince from all over the Russian Earth skillful builders' masters: both Suzdaltsev, and Vladimir, and Rostovtsev, and many others. They erected over the Moscow-River "All Greater Device" - walls and towers, houses and temples.

"And Ottol began to be called and became famous for Grad that Moscow" - so the author ends his story.

The fourth story about the foundation of Moscow is the most famous. In it, in accordance with the historical tradition, the founder of Moscow is called Yuri Dolgoruky.

Dug Prince Yuri Vladimirovich across Russian lands and "Pride to a place, the idea of \u200b\u200bthe reigning town of Moscow".

The place it belonged to Stefan Ivanovich Kuchka, who, feeling his full-fledged owner, "the bearer" was "regenerated" and did not give the great prince of appropriate honors. The insulted prince ordered the "boyari of this grasp and the death of attached."

Then Prince Yuri rose to the high mountain, "and overlooking her eyes with its seed and ovamo on both countries of the Moscow River and the Neglinnuna and loved the villages of Oya, and there was a lot of grads in the place of Tom soon and nicknamed His rank of Moscow-hail The name of the river current under it. "

These accurate and sonorous words became classic, with them now begins almost every book on the history of Moscow.

88. Tale of the Invisible Grad Creek

In the Volga forests there is a lake called Svetloyar.

The lake is small, but its depth is up to thirty meters, and the water level is always the same, that in the summer, that in the spring in the flood. In winter, on the lake I am intensifying a special "lace" ice. Svetloyarskaya water is unusually clean, transparent and has healing properties. Locals say: "Drink water straight from the lake - do not be afraid, carrying home - will stand for months, will not deteriorate."

MM Svavin, having visited Svetloyar, wrote in the sketch "Light Lake": "... I looked at me from the forest calm, pure eyelid. Light lake is a bowl of holy water in a green gear frame. "

In the told it says that in the old days, the Grand Duke of Georgy Vsevolodovich put the city of Small Miley or Gorodet on the banks of the Volga, and then, crushing - through the rivers of the Uzand, Sanda and Kergenettec, came to the Ludna River, taking the beginning from Lake Sveloyar.

The places there were beautiful, oblivioned, and the prince, "on the default of the inhabitants," built on the shore of Svetloar, the city of KUIT is great, but he himself did not stay in him, and returned to a small kite.

At this time, "like dark clouds across the sky," the Hordes of Tatar-Mongol moved on Rus under the leadership of Khan Batya. The enemies came to a small citerion and took the city by an attack, having interrupted almost all of his defenders.

Prince George Vsevolodovich with the remnants of the troops managed to hide in the forests. He left the secret trails to the high school to gather there new forces.

The battered could not find the traces of the prince and began to "enhance" the prisoners of small quantity, wanting to know the road, which was gone by the prince. One of the prisoners "could not flour" and spent the Batya Forest to the Great Cite.

Tatars were besieged the city, but suddenly, God's permission, the Kitege became invisible.

Frightened by a miracle, enemies fled.

On how the Lord saved from enemies, the kite, people speak differently.

Some say that the city is still in its place, but only no one sees him, others - that the city was hiding under the high hills surrounding Svetloyar. Writer V.G. Korolenko, who visited Svetloyar at the end of the XIX century, recorded such a story of the local old fisherman: "(...) Our brother, the place is not simple ... does not eat ... not a simple ... it seems to you: the lake, swamp, mountains ... and the creature here at all Other. On these ones on the mountains (he pointed to the hills), they say, to be churches. This is where the chapel - the cathedral is worth the preching rescue. And near, on the other, the hill - the Annunciation. Here in the old years, Birch was standing, so on Sa-Ama, it turns out on the church chapter. "

On the third version, the city together with the residents dropped to the bottom of Lake Sveloyar. People still live in it, and sometimes the clinks of clutch bells come from under the water.

Tale of the invisible Grade Creek for a long time existed in oral form, transmitted from generation to generation.

In the XVII century, Skold Skits began to emerge in the forests of the Volga region - secret settlements of adherents of the "Old Faith", not recognized as the official church. It was the splitters in the XVIII century that first recorded the legend of the Chinese in the composition "Book, the verbal chronicler".

In the presentation of Raskolnikov, the legend acquired a pronounced religious character. In their presentation, the underwater city is a monastery in which the righteous elders live, and only people who are truly believers can be heard and to hear young people.

Over time, Lake Svetloyar has become a place of pilgrimage for believers. V.G. Korolenko told: "Crowd a crowd of people on the shores of Svetloaryar, seeking at least for a short time to smoke from themselves the deceptive bustle of judges look at the mysterious faces. Here in the shade of trees, under open sky The day and night hear singing, sounds (...) reading a rate, boil disputes about true faith. And on the sunset twilight and in the blue darkness of the summer evening flashes lights between the trees, along the shores and on the water. The pious people on the knees are crawling around the lake three times, then the remains of candles on the water are allowed on the chips, and fall to the ground, and listen. Tired, between the two worlds, with lights in the sky and on the water, they are given by the bubbling of the shores and a vigorous longing ringing ... and sometimes freeze, nothing already sees and do not hear from the surrounding. Eyes are exactly darkened for our world, but it was clear for the world of the alternate. The face cleared, on it "Blessed" a wandering smile and - tears ... And there are a circle and look with the surprise those who strive, but did not receive a little at least ... and with fear swing their heads. So he is, this other world, invisible, but real. They themselves have not seen, but saw seen ... "

The faith in the real existence of an invisible hail remained in the vicinity of Svetloyar and in later times. In 1982, folklorists recorded the story of a local resident: "People say that somewhere in the middle of the lake there is a hole - not very big - well, it seems like with the bucket will be. Only find it is very difficult. In winter, the ice on Svetolar is clean-clean. So you need to come, hit the snow, and you can see what is done there on the bottom. And there, they say, all sorts of wonders: the houses are white, the trees grow, the bell tower, churches, chopped termes, people live people ... just do not seem to everyone, not every hole can find. "

In the late 1930s, such a story was recorded from a certain old man Markelov. They lived in the village of "Many, bold such". This brave man became interested in a hole, which he found under the roots of the dyeing birch, and climbed there. "Les-climb, then he sees the place bright, and the elders are sitting in the silent and the deeds of peasants disassemble. And he learned his grandfather, and his grandfather threatened to his key, did not told her more climb. "

Another local resident in 1982 told from the words of his father, as he was "in the city of Kitty, they fed him there, Dali's money." The father of the narrator "went to the excuses", and then once he was delivered with the turn to take bags with grain. "And the travel moved. Only on the tract came - hemnelly. I don't know how many hours we were driving and where, just see - the gate is tested. It seems like a monastery. Enter. Dark there, some at home are standing. While they unloaded the conversations, all held in the house, fed, gave money - and generously. And before the dawn, the gate was discharged, and drove the messenger, already empty, back ... Where were they at night? (...) So far have been judged, turned around - and there are no gates. "

Stories about how the Kitezhan bought bread from the peasants, the locals are perceived as something of granted. One storyteller clarifies: "Bread of the client elders in Vyatsky bought." Another leads the case of "with one dumping", which "brought from its Vyatka Territory to the Bazaar to the village of Voskresensky Rye to sell. And here (...) The old man came up to him, looked at the grain, tried to the tooth and says: "I will buy all WHO rye (...). Only I will ask you, a kind person, take the loaf to us in Vladimir. I am for this extra fee for every bag ladies. " Natich agreed. Near Vladimirsky (the nearest village from Svetloyar) he saw a monastery. The monks greeted him, helped clarify grain into the barn. Having received a fee, Natich drove back. "Locked how much of the lake, stopped and wanted to pray for a monastery for good luck with the sale. I looked back - and there is no monastery. " (Recording 1974.)

By local residents, according to them, there are cases when Kitezhane helped people in the most ordinary affairs. "I remember, I still, my grandmother told about what lived here in the village of Lake - in Vladimir or in Sadrin, or the old man alone. So, she went that old man somehow in the forest for mushrooms. (...) Walked-walked, and without anything - there is no fungus! The old man was tired. And he sat down on the pencil, he wanted to rest. (...) It's a shame that he bypassed a lot, but no collection is not. Here and thought something: "If almost the old people helped the old people." I did not have time to think about how the dormant was attacked. (...) After some time, the old man woke up, opened his eyes, looked at the basket - and his eyes do not believe: in it to the edges of the mushrooms. Yes, some - one to one, but all white! " The legend of the cyinga is often compared with the legend of Atlantis. The historicity of invisible hail (as well as Atlantis) has repeatedly tried to prove or disprove.

From the middle of the XIX century, the legend of the curtain became the object of research. It was of interest from various specialists - folklinists, literary critics, historians, archaeologists. Scientific expeditions were cut on Svetoard. In the 50-70s of the 20th century, it was found that Lake Svetloyar was formed as a result of the "failure" - a sudden, strong shift of the soil, and this happened approximately at the time to which the legend belongs to the disappearance of the divy. At the bottom of the lake, a certain "anomaly" was discovered - a semi-meter layer of a semi-liquid rock, in which wood fragments are present in many. Examination showed that these fragments "there are traces of cutting guns", that is, they are processed by human hands.

The poetic image of the city of dying was inspired by many poets, artists, composers. Maximilian Voloshin, Nikolai Klyuev, Sergey Gorodetsky wrote about the cyinga. ON THE. Roman Korsakov wrote the famous opera "Tale of the Invisible Grade Kitege and the Virgin Fevronia", N.K. Roerich created a picturesque panel-curtain for this opera - "Sword with Kergents".

The legend of Grada is a wonderful saved by God from ruin by enemies, covered and saved to better times, when he again appears to the world, keeping the ancient root, ancient faith And the truth is one of the most cherished legends of the Russian people, during the centuries who subjected to the invasions of external enemies.

89. Tale of Mamaev Boy

On September 8, 1380, when Russia was already under the Tatar-Mongolian ig for more than a hundred years, Russian troops under the leadership of the Grand Duke Moskovsky Dmitry Ivanovich in the battle of Kulikov, the field of Tatar-Mongolian Khan Mamaya.

D.S. Likhachev in the article "The World Value of the Kulikov Battle" writes: "The Kulikov victory did not mean the complete destruction of the yoke, but (...) Made undoubtedly for all the coming full exemption from national enslavement."

The Kulikovsky battle, being a significant event of his time, served as a topic for several literary works of the end of the XIV-XV centuries, known in the history of literature called the "Kulikovsky cycle". The central work of this cycle is "the Tale of Mamaev Boy."

The word "closer" at that time had a different meaning than now " Mamaevo Beach"This is a" victory over Mama ".

"Tale", dedicated to a real historical event, nevertheless gains folk-legendary features, in shape and in spirit, it is closely related to traditional-hydrochemical production. It got a big distribution in Russia, to our time a large number of her lists came, more than other works of Old Russian literature.

... Having conceived the godless khan Mamay, the hater of Christ is a hike, to go around Russia, as he made it a hundred years ago a frantic battle, to fight the city and village, to defend God's churches, destroy the people of Orthodox.

Assembled Mama, an indispensable army and told his warriors: "Let's go to Russian land, get rich from Russian gold!" And Mamaev of Horde moved on Russia.

About the coming invasion first in Russia recognized Ryazan Prince Oleg. He was offended by the Grand Duke of Moscow Dmitry Ivanovich for the fact that Grandfather of the Grand Prince once selected the Kolomna from the princes of the Ryazan city and joined Moscow. Oleg Ryazan treason was planned, deciding to enter into an alliance with a godless mother.

I sent Oleg to Khana Mama a great embassy with rich gifts and a diploma. In that diploma, it was written: "Great Hanu, free Mama, from Oleg Ryazan, faithful of your servant. I heard, Mr. What do you want to go to Russia, at Prince Dmitry Moscow. Well chose time, full of now Moscow gold and silver and all wealth to you need. And Prince Dmitry - not a warrior against you. As he hears your terrible name, it will go to his distant wobbles - in Novgorod the Great, on Beloozero, or on Dvina, and all Moscow riches will remain in prey. "

Oleg Ryazansky sent another diploma to Lithuanian Olgedu: "Great Prince Olgedu Lithuanian and pleased! I led me that you have long been wishing you, the prince, in Moscow to pronomize. It is now time for this: comes to Rus Khan Mamai. If we join you with you, then he will give you Moscow and other cities, and I - Kolomna, Vladimir and Murom, who lie closely from my principality. I have already sent the rich gifts to Mama - you went. And write to him a diploma, and how - you know yourself, because there is more of mine in this. "

Olgerd Lithuanian listened to the Council of Prince Oleg and sent his embassy to Mama. Both traitor began to wait for Mama to come to Russia. They hoped that the Great Prince of Moscow, Dmitry Ivanovich, frightened, runs from Moscow, and intended, waiting for Khan Mamia, to meet him with great gifts and chose to leave the Russian limits. Then the traitors could take Moscow, and Muscovy divide among themselves.

Meanwhile, Dmitry Ivanovich, having learned that the enemies are coming to Russian land, did not frighten and did not leave Moscow, but began to prepare for the dissolution.

He sent the messengers to all the ends of the Russian Earth, to all the princes, governors and Boyars - and led them immediately to gather their squads in Moscow.

Cut into Moscow Princes and Boyar, led their warriors. The cousin of the Grand Prince Vladimir Andreevich Serpukhovsky came Princes of Belozerski - Fyodor and Semen, Andrei, Prince Komsska, and Gleb Kargopolsky, and Dmitry Rostovsky, and many other princes.

For all the Moscow streets, Bryatsanie of the Armor was heard, knocking hoofs, ringing horse breakdown. So many gathered in Moscow troops, which was not fitted in the city and took the surroundings.

Dmitry Ivanovich found out here from the faithful people that Oleg Ryazansky and Olgerd Lithuanian concluded an alliance with Mama. The Grand Duke was saddened and exclaimed with tears: "When the enemies do all sorts of dirty, we know what it should be - on the enemies. But now my friends, my relatives restrained me! I did not create any evil, I loved them and rewarded with gifts. Let the Lord be their judge! " Prince Dmitry decided not to wait for the enemy in Moscow, but to go to meet him. Before playing on a campaign, Dmitry Ivanovich went to the monastery of the Holy Trinity, in order to ask the blessings from the righteous Hegumen Sergius Radonezh.

Sergius invited Prince to monastic meal. During the meal, the messenger with news with the news that Tatars moved to Moscow, which was moved to Dmitry Ivanovich.

The prince hurried and began to ask Sergius to give him the blessing of Sergius sprouted the holy water of the prince and his warriors and said: "Go to the battle with the name of God. The Lord will be you an assistant and an intercession, and you will defeat enemies! " Two of the monastic brethren, Inoka Peresvet and obscured, in the world former warriors, asking the blessings from Sergius, joined the pronunciation of troops. Sergius told them: "Peace to you, brothers! Do not touch the life of the Orthodox faith! " The Grand Duke returned to Moscow and stood up at the head of the troops, ready to go to the enemy.

Whether their wives came to spend the warriors. The princess of Evdokia, Dmitry Ivanovich's wife, cried Other princes and boyars, passing goodbye to his princes and boyars, cried their wives of ordinary warriors, not knowing if they would see their husbands alive.

Dmitry Ivanovich said: "If God is for us, no one will overcome us!" Grand Duke sat down at the horse, sat on the horses all the princes, boyars and the governors - and russian army Acedened. Warriors from Moscow, three gates - Frolovsky, Nikolskiy and Konstantinovskiy. Dmitry Prince divided the army into three parts and ordered to go on three roads, because one road would not fit all the troops, it was so great.

From his high terme was watched by the princess Evdokia, as in the green shore of the Moscow River goes, removing, Dmitry Ivanovich's army.

The meeting was prescribed Kolomna. There, on a wide field, the Grand Duke made a view of the troops, and his heart turned joy - Great Russian power!

They moved further, crossed through OKU and joined Ryazan lands - possessions of Oleg Ryazansky. Dmitry Ivanovich Strict-Pockery forbade every governor and all warriors to repair the inhabitants of the Ryazan land.

Meanwhile, Oleg Ryazansky found out that the prince of Dmitry vs. Mama, at the head of the Great Power, which are coming with him warriors from all over Russian Earth.

Oleg Ryazansky was frightened, repented of his treason: "Mount to me, the punk! Not only I lost my stepfather, but the soul ruined. The Earth will not be me to wear me for the fact that, together with the wicked, I fell on the Orthodox faith! I would be happy to join the great prince, but he will not take me, because he knows about the treason! " And Oleg did not go to the help of Mama.

And Olgend Lithuanian, as he was chatted with Oleg, was already walking with his regiments to join Mamaev's army. But near the city of Odoev, he received news about the great strength, gathered by the prince Dmitry, and that Oleg Ryazansky was frightened to oppose this power. Olgerd said in Dosad: "When there is no man of his mind, there is nothing to hope for someone else's. I obeyed Oleg, and he confused me, and disappeared! " Olgerd decided not to move on, but to stay in place - and wait, whose will be victory.

Meanwhile, the Russian army approached Don. Dmitry Ivanovich was sent to the steppe of two lazuts, and they mined the "language" - Tatar, from the court of the Hanga Maama.

The Grand Duke asked the prisoner: "Does Han have a lot of power and will he come to Don?" Tatar replied: "It does not count the Khan soldiers to anyone, because their many many, and will be khan on the Don in three days."

He became a great prince to keep advice with his warlords: "Do we have to wait for Mama or cross through the Don, where you fall into it the river-river, and get up on the shore, on the sticker field?" They said governors: "Sovereign, go through Don! If we have a river behind our back - we will finish it, because there is nowhere to retreat. We will win the Tatars - all the honor will take it, and the overall mortal bowl of isopy, everything, from princes to ordinary warniks. "

The Russian army has crossed through the Don and rose on the bank, waiting for the enemy.

The next day, rushed from the steppe scout and said: "Also closest Tatars. During the night they will reach the counter-river. "

Dmitry Ivanovich commanded the Russian regiments in combat order so that everyone remembers who he should stand it, and his brother's brother, Vladimir Andreevich, sent up to Don, so that he was in ambush, in a thick dubray - and could unexpectedly hit the enemy. The prince appointed a wise and experienced Dmitry Bobrot-Volynt's governor.

He left the Grand Duke on the high Kurgan, reviewed Russian army from there. It pegs up, like the neoslagic sea, spend the wind of the banner, as if the clouds in the sky, shine helmets, as if the sun in a dwell day.

Said Prince Warships: "My cute brothers! Night is nearing, and tomorrow will be a formidative day. Stretch and brand, and feel on God. And forgive me, brothers, and in this life, and in the future, for it is unknown, what will happen to us. "

Night came, warm and quiet. Do not sleep by Dmitry Ivanovich, do not sleep the old governor Bobroku-Volyntz. He said the Voivode Prince: "Sit down, sovereign, on the horse, we will go to the field."

They left for the place of tomorrow's battle, stopped between two breeds - Russian and Tatar. From the Tatar side there is noise and a cry, and a knock, and scrolling wheels, as if the people go to bargaining. Behind the Tatar mill wolves are spent, Voroni grad, the eagles are striking. On the recovery river Gus-Swans, the wings are splashing, as before the Great Thunderstorm. And over Russians - silence, and in the sky above him - the light is engaged in the dawn.

Said Bobrok-Volynets: "Good it is a sign!" Then the old governor came down from the horse, fell up to the ear to the ground. I listened for a long time, and when I got up, then the head of my head.

The Grand Duke asked: "What did you hear, the governor?" Answered Bobrock-Volynets: "Cries the Earth into two voices. One voice is like an old mother. It hurts in someone else's language over their children. Another voice is Girl. Crying the girl, as if a comma is a complaint. This sign promises us victory, but a lot of Russian warriors poaren in battle. "

At sunrise, a thick fog fell on the ground. Not visible in the fog nor Russian, nor Tatar troops. But they were sown over the fog of the banners, the combat pipes posted on both sides. Both troops came out towards each other. From the Great Severity, the field of Kulikovo will be fused, the rivers overlook the shores.

Prince Dmitry Ivanovich, dressed in bouquet armor, climbed the shelves and spoke to the warriors, encouraging them to battle: "My cute brothers! Stand over the Orthodox faith, for the Saints Church! Not death you will find, but the life is eternal! " Then the prince returned to his banner, changed the horse, took off the princely tear, put on a simple dress - and stood in the ranks of the warriors.

They shouted the princes and boyars: "It does not fit you, the great prince, to beat himself! You, sovereign, applies to stand at a high location and from there to look like we, your servants, carry our service. "

Dmitry Ivanovich replied: "My brothers! I do not want to bury your spins. If you are perished - then with you, if staying staying - with you! " The fog was dissipated, and the Kulikovo field from the edge to the edge was visible. Russian shelves moved to the enemy. Tatars come to meet, as if a dark forest. Nowhere to turn around - they themselves suffer from their grip.

Han Mamay with four Ordane princes from a high hill watched the start of the battle.

According to custom, the battle like to start a fight. From the rows of Tatar troops left the bogatyr named Leecky and stopped, waiting for the enemy. Inok Peresvet that was in the forefront, exclaimed: "I am ready to fight him! Pray for me, brothers! ". He spurred a horse and rushed to his chase to meet him. So firmly stuck they, which almost broke the earth near them - and both fell with horses dead.

Russian warriors shouted: "God is with us!" And the great battle began.

Across the field Kulikovo - thirty miles, in the length of the field Kulikovo - forty miles, but closely on it can be mighty. Sparkling swords blinded eyes, as if the sun, the spears were knocking like thunder heavenly. Blood rivers flowed across the field, bloody lakes stood.

But here - for our sins - they began to overcome us. As a mowed grass, the Russian warriors fell under the hoof of enemy horses. The grand prince Dmitry Ivanovich himself was severely injured. From everywhere there were Tatar shelves, and the Russians became less and less.

Prince Vladimir Andreevich and Voevoda Bobrok-Volynets saw this from the ambush. Okrew Vladimir Andreevich: "Voevoda! What are we waiting for? Soon, no one will go to the rescue, because everyone will perish! " Answered Bobrock-Volynets: "Not time, prince! And how will our hour come - we will give enemies in everything! " Vladimir Andreevich prayed with tears: "God, our father! Little showing us, a lot of surviving! Do not let the triumph of our enemies! " Plated the warriors of an appeal regiment, looking, as their comrades die, and rushed into battle, but Bobrock-Volynets held them, saying: "I just wait for us!" Finally, the Tatars began to be exhausted, and here, according to God's lodge, the wind changed - bang in the back, Tatars - in the face.

Said Bobrock-Volynets: "The time was accomplished!" Prince Vladimir Andreevich was crowned with a loud voice: "My and friends, princes and boyars, and all the strength of the Russians! For me, on the battle! " Like clear falcons on the caravel herd ringed warriors from the Green Dubrava. Tatars fall under their swords, like grass under the oblique, like a forest under the raying storm.

They shouted the Tatars: "Mount us, grief! Until now, the smaller beat with us, and now the senior fighters came! " - And the Tatars turned to flight.

He saw Khan Mamay, that his army was broken, jumped to the horse and with the four Ordane princes rowed into the steppe. The Russian warriors were sad for him, but they did not catch up, because Mamay and his princes were fresh, and Russians were tired in battle.

So ended the great Kulikovsky battle.

Vladimir Andreevich stood under the grandny-road banners and ordered the collection.

Warriors who stayed alive began to gather under the banners of their regiments. They rode from all sides of Kulikov Fields and sang poems - martyr and a violent.

But for no side, Dmitry Ivanovich, did not come to his banner. Vladimir Andreevich waited long for a long time, then, sobbing his heart, went to look for the Grand Duke, asking who and when he saw him in last time.

Said one warrior: "I saw the prince in the fifth hour. He fought with the enemies with his pan. "

Another warrior said: "I saw him in the sixth hour. He alone fought against four Tatars. "

Tried the third: "I saw Dmitry Ivanovich before hitting an ambush regiment. There was a prince hiking, injured wounded. "

Then everyone who could walk - and the princes, and the boyars, and ordinary warriors - went through the whole Kulikov field to look for the killed Dmitry Ivanovich - living or dead.

Two young warrior descended to the river - and saw the Grand Duke lying under the excised birch. He suffered severely from the wound, but was alive.

Quickly spread joyful news across the field. They gathered before Dmitry Ivanovich Princes and Boyars, lowered him and said: "Rejoice, our sovereign, for you defeated the enemies!" From such a news returned to the great princess of power. He climbed on his feet and thanked God: "The Lord is great and the wonderful things of him!" Summed up a horse shny. He sat down in the saddle and drove through the field Kulikovo. It is not visible on the field of empty space, all of it is fired by the bodies of the fallen. The set of Russian warriors, more - Tatars.

Dmitry Ivanovich rides in the field - and the tears wash his face.

Here are eight princes of Belozerski, and nearby - the Uglitsky Prince Roman and his four sons, here's five princes of Yaroslavl, and the princes of dogobuzhsky, and Gleb Ivanovich - Prince Bryansk, and Mikhail Andreyevich Brenok, and Timofey Voyi, with him - his butler Ivan Kozhukhov, And Troitsky ink Peresvet, and simple warriors - no number.

Twelve days remained Russian army on Don, twelve days disassembled the bodies of those killed.

Said Prince Dmitry Ivanovich: "Goodbye, brethren! It is destined to lie on the field of Kulikov, between Don and the Strong River. Moved you head for the holy faith of Christian. Eternal glory to you, and eternal memory! " In total, Palo on the Kulikov field of Russian soldiers to half a hundred thousand and three more thousands, and fifty thousand remained alive.

A Russian army returned to Moscow with great glory.

Prince Dmitry Ivanovich for the victory over the Tatars on the bank of Don received a nickname - Donskoy, and his brother Vladimir Andreevich is a brave.

90. The miracle of deliverance from the ruin of Hordes Khan Tamerlana

In the summer of 1395. mongolian Han. Timur, on the nicknamed Tamerlan, which means Iron Chromeman, headed by the half-million troops, held through the Volga, was the Volga steppe, he ruined the city of Elets, captivated the local prince, and rushed to Moscow.

Tamerlan proudly stated to the whole world: "I have fate in my hands, and happiness is always with me."

In Russia, they saw the second Batya and were waiting for the same terrible ruin as one hundred and sixty years ago. According to the author of the ancient Russian legend, he was Tamerlan "Velmi ineffining, the bearer, a hassle, and the tormentor, angry, cruel a troubon." Horror and despair captured Muscovites. All Moscow churches were open to a deep night, Muscovites prayed and prepared for an imminent death.

But the Moscow Prince, eighteen-year-old Vasily Dmitrievich, was not amenable to universal despondency. Remembering the glory of his father, Dmitry Donskoy, he began to prepare for defense. Collected a big army, and among the warriors there were a lot of those who fought the field for fifteen years ago, spoke out of Moscow and stood up for Kolomna on the shore of the Oka waiting for the enemy.

And he also ordered the prince of Metropolitan Moscow Cypriyan to send people to Vladimir and postpone from there to Moscow ancient Russian shrine - the miraculous icon of the Mother of God, called Vladimir to find it in the Assumption Cathedral of the city of Vladimir.

As early as the capital of Russia was Kiev and no one thought, did not wonder that the Little Forest Fortress on the shore of the Moscow River was destined to "the kingdom of life, the state of hears." Konstantinople Patriarch Luka Ryanka Khizhizov sent the great prince of Kiev Yuri Dolgorukku Bessenger Dar - the miraculous image of "Determination": the Mother of God holds in his hands gentle to her adulted baby-Christ. According to legend, this image wrote this image of the Holy Evangelist Luka, and the Mother of God, having seen the image, said: "The grace born from me and my will be with the holy icon."

Yuri Dolgoruky put the icon in the Vyshgorod monastery near Kiev.

Village Vyshgorod belonged to the son of Yuri Dolgoruky Andrei Yurevich. Prince Andrei, the man is courageous and generous, he was for his piety nusp with Bogolyubsky. He did not love Kiev, torn by the hostile and hatred of junior princes, did not approve the greedy ambition of his father and languishes in Vyshgorod, as in captivity. Andrei was born in the Rostov-Suzdal Earth, and North Rus was his heart Mile, than South. In 1155, he left Vyshgorod and headed in Rostov the Great. As the greatest jewel, Prince Andrei took the gift of the Konstantinople Patriarch with him - the image of the Virgin.

Without reaching Rostov, near the city of Vladimir, the horses suddenly got up, and no power could move them from the spot. I had to swell there. In a dream, the Virgin Mary was written Andrei and said that the miraculous image should remain in Vladimir.

Prince listened. Two years later, after the father of his father, he made Vladimir the capital of his principality, and on the high shore of the Klyazma river flowing through the city of the Klyazma River, to build a white-mounted temple of the wonderful beauty dedicated to the Assumption of the Virgin - and put a miraculous icon in it. Since then, they began to call it by the Vladimir icon of the Mother of God.

For centuries, the existence of the tucks and trembled on the icon of paint, and more than once it was necessary to finite it with Greek, and then Russian masters, but, probably, it was really a special grace on it - she remained the same beautiful and inspired.

Under Andrei, Bogolyubsky, Vladimir Principality became the first among Russian principalities, subordinate to himself even ancient Kiev. The main shrine of the new capital is the icon of the Vladimir Mother of God - began to be memorable as a patronage and defender of the whole Russian earth.

In 1164, going hike on the Volga Bulgarian, Andrei Bogolyubsky took this icon with him. Before the decisive fight, the warriors kissed it, exclaiming: "Anything believing on the things, the laddy will not die!" And after the victory, when a thanksgiving prayer served right on the battlefield on the battlefield, heavenly light broke around, the heavenly light was blocked, looking far around.

Andrei Bogolyubsky reigned for almost twenty years, but in 1175 they were displeased by the boyars made a conspiracy and in a deaf midnight, having broken into the princely fever, killed Prince.

In the morning, when the message about the murder spread around the city, the rebellion broke out. Lichy people rushed into the princely palace, rob treasury. Their example is fascinated by a simple people. Robbery and murders began throughout the district.

The rebellion has grown - and there was no one to take it.

Then the priests, having to go to the front rhizes, carried out the image of the Mother of God from the Assumption Cathedral and solemnly carried him through the streets, among the rapids reigning there. And the rebellion of the bitch itself.

In 1237, the ferocious hordes of Batya fiercely hurts on Russia, despicable everything in its path and leaving behind "Tokmo smoke, earth and ash." Razoring Ryazan and Moscow, the enemies captured Vladimir. Vladimirtsy took place in the Assumption Cathedral, Tatars have fallen in his twig - and set fire to it.

Many people died in the fire, suffocated in smoke. The cathedral was looted. Batiev's warriors took the church utensils and sacred vestments, rushed precious riza and with a miraculous icon.

But she herself, among the ashes and ruin, was unharmed, instilling in those who stayed alive, courage and hope.

Years passed. Russian lands were united around the new capital - Moscow, and the Russian army could have repeated the enemy. In1380, Moscow Prince Dmitry Ivanovich broke the Tatars on the Kulikov field. It seemed that the complete liberation was close, but the new threat was hung over Russia - the invasion of the iron chromium, cruel tamerlane.

Moscow ambassadors arrived in Vladimir - for the miraculous icon. Vladimirtsy with tears spent their shrine. Almost two weeks carried on the hands of the icon Vladimir Mother of God from Vladimir to Moscow. On both sides of the road were crowds of the people and, kneeling appealed: "Mother of God, save the earth Russian!" August 26, Icon arrived in Moscow. Muscovites came out to meet her in the city, on Kuchkovo, the field (the current district of Sretensky Boulevard "All hail in the opposite of the Icon of Heri," says the chronicler. - Many and wives, boys and virgins, children and infants, orphans and widows from Mala to Great Crosses and from icons, with Psalms and with songs spiritual. "

On a cumulating field, a prayer service was served before the icon on the occasion of her prosperous arrival in Moscow, then they raised their hands again, accompanied by a junk crowd, they solemnly suffered in the Kremlin and installed in the Assumption Cathedral.

Now, feeling under the protection of the Virgin, Muscovites were encouraged - and with hope I was waiting for the Westa from the military camp from their prince.

Finally, the news came. It was joyful and awesome: Tamerlan turned his troops to the south without a fight - and left the Russian limits.

Historians still can not say for sure that he prompted Tamerlane to do this way. The contemporaries believed that the miracle happened: they said that on the very day when the icon of Vladimir Mother of God was met in Moscow, Tamenlan appeared in a dream of a radiant wife, surrounded by the radiance and a sleep of angels with fiery swords. Raised the angels their swords and turned them against Tamerlane. In horror, waking up, Tamerlan convened his wise men and fortune holders and began to ask what this dream means and who was the radiant wife. The wise men and fortune holders answered: "then the mother of the Christian God, the intercession of the Russians, and the strength of her non-colon." Tamerlan was frightened - and turned his impenetrable troops back.

"Tamerlan ran, chasing the power of the Blessed Virgin!" - recorded the chronicler.

In the same year on a cumulator, where Muscovites met a miraculous icon, the Church of Vladimir Mother of God was set, and soon a monastery was founded, named Sretensky in honor of the establishment of the holiday of the festival (meeting) of the icon of the Most Holy Virgin Vladimirskaya. Since then, every year on August 26 from the Assumption Cathedral of the Kremlin in Sretensky monastery Satisfied with the solemn procession.

The wonderful deliverance of Moscow from Tamerlana is informed by the chronicle, and in the XV century this event was written a story that had a big distribution throughout Russia and reached our time in a large number of lists.

Myth, fairy tale, legend

When the myth and fairy tale, modern folklinists note that the myth is the predecessor of the fairy tale, which in a fairy tale compared to the myth occurs ... Weakening of the strict faith in the truth of the outlined fantastic events, the development of conscious fiction (while myth-making is unconsciously artistic) and others . The distinction of myth and historical legend, legends, the more differences that it is largely conditional.
The historical tradition is most often called those works folk creativityBased on which there are some historical events. These are legends about the foundation of cities (FIV, Rome, Kiev, etc.), about wars, about prominent historical figures, etc. This sign, however, is far from always sufficient to distinguish myth and historical legend. Visual example - Many ancient Greek myths. As you know, there are various narratives in their composition (frequently adopted poetic or dramatic form) on the basis of cities, Trojan War, on the campaign of argonauts and other big events. Many of these stories rely on valid historical facts, confirmed by archaeological and other data (for example, by the excavations of the Troy, Mycene, etc.). But to hold a line between these stories (i.e. historical legends) and actually myths are very difficult, especially since mythological images of gods and other fantastic creatures are crowded in the narration of historical images of gods and other fantastic creatures.
Questions and tasks: 1) What is the fairy tale different from the myth? 2) Is it possible historical legend attributed to the species of myth? Justify your conclusion.

Check out the passages from the book T. P. Grigoriev "Tao and Logos" and the study manual "Introduction to philosophy" (edited by I. T. Frolova).

Tradition is a story about the past, sometimes very remote. Tradition depicts reality in everyday forms, although fiction is necessarily used, and sometimes even fiction. The main purpose of the legends is to maintain the memory of national history. Traditions began to be recorded before many folk genres, as it was an important source for chroniclers. In a large number of legends are in the oral tradition and today.

Traditions are "oral chronicle", a genre of non-surprise prose with installation on historical accuracy. The word "legend" itself means `transmit, save`. For legends, references are characterized by old people, ancestors. The events of the legends are concentrated around historical figures, which, regardless of their social status (whether the king or the leader of the peasant uprising) appear most often in perfect light.

Any legend is historically for its basis, because a genuine fact is always an impetus for its creation: war with foreign invaders, the peasant riot, large construction, wedding for the kingdom and so on. However, legend is not identical reality. As the folk genre it has the right to artistic fiction, offers its own interpretation of history. The story fiction arises on the basis of a historical fact (for example, after staying in this paragraph of the Hero of Tradition). The fiction does not contradict the historical truth, but, on the contrary, contributes to its identification.

In July 1983, during folk practitioners, MPGU students in the suburban Podolsk recorded from A. A. Vorontsov, 78 years old, a legend about the origin of the name of this city. Historically reliably, Peter I attended Podolsk. The legend expresses the negative attitude of the people to his Female-Inaemke (Catherine I), for which the legitimate queen was exiled to the monastery (see in Krestomatia).

Two main ways to create legends are known: 1) Message of memories; 2) Generalization of memories and their design using already ready-made plot schemes. The second way is characteristic of many legends. Common motives and plots go from century to century (sometimes as myths or legends), being associated with different events and persons. There are recurring toponymic plots (for example, about the failed churches, cities). Typically, such plots color the narrative in fabulous legendary tones, but they are able to transmit something important for their era.

One of the international is the plot on how the king was pacified by the wake-up water element. (His, for example, was attributed to the Persian King Cerks.) In the Russian oral tradition, the plot began to appear in legends about Ivan Grozny and about Peter I (see in the Krestomatology).

Plots about Stepana Rasin were also subsequently attached to other characters. For example, V. I. Chapaeva, like a rain, does not take any bullet; He is fantastically dismissed from captivity (diving into the bucket with water or floating in a boat drawn on the wall) and so on.

Nevertheless, the event of the legend is depicted as a single, complete, unique.

Tradition tells about the common, important for everyone. This affects the selection of the material: the topic of legends is always a nationwide value or important for residents of this area. The nature of the conflict is a national or social. Accordingly, the characters are representatives of the state, nation, specific classes or classes.

In legends work out special techniques Images of historical past. Attention is manifested to the parties of a big event. General, typical is depicted through private, concrete. The legends are peculiar to the localization - the geographical deritment to the village, the lake, mountain, house, etc.

In Olonetskaya lips. Showed silver charms and admirals, allegedly presented by Peter I; In the Zhiguli, all vintage things found in the ground and human bones They attributed differences.

The prevalence of legends is not the same. Traditions of the kings were extended throughout the state, and legends about other figures of Russian history were told mainly in the terrain where these people lived and acted.

Thus, in the summer of 1982, the Folklore Expedition of the IFSU recorded in the village of Dorofeyev Ostrovsky district of the Kostroma region. From the peasant D. I. Yarovitsyn, 87 years old, legend "about Ivan Susanin" (see in the Krestomatia).

Plots of legends are usually single. Consolidated (contaminated) legends could develop around the character; Scene cycles arose.

In legends there are ways of the image of the heroes. Usually the character is only called, and in the episode of the legend there is some one of his trait. At the beginning or at the end of the narrative, direct characteristics and evaluations are allowed to ensure that the image is correctly understood. They do not appear as a personal judgment, but as a common opinion (about Peter I: here it is the king - so the king, the gift of bread did not eat; Burlaka worked better; about Ivan Susanin: ... After all, he saved not the king, and Russia!) .

The portrait (idle) of the hero was rarely depicted. If the portrait appeared, it was laconic (for example: robbers - silica, handsome, statute well done in red shirts). Portrait item (for example, a suit) could be associated with the development of the plot: an unrecognized king walks disguised in a simple dress; The robber is on a feast in general uniform.

Scientists allocate different genre varieties of legends. Among them are the traditions of historical, toponymic, ethnogenetic, about settling and mastering the edge, about the treasures, etiological, cultural and many others. It is necessary to recognize that all known classifications are conditional, since it is impossible to offer a universal criterion. Often legends are divided into two groups: historical and toponymic. However, all traditions are historical (already according to their genre entity); Consequently, any toponymic legend is also historically.

On the basis of the impact of the form or content of other genres among legends, groups of transition, peripheral works are allocated. Legendary legends are legends with the motive of a miracle, in which historical events are comprehended from a religious point of view. Other phenomenon - fabulous plots dedicated to historical persons (see in the textbook plot about Peter I and the Blacksmith - the famous FAQ F. P. Lordareva).

Zueva T.V., Kiddan B.P. Russian Folklore - M., 2002

The term "socio-humanitarian knowledge" indicates that social studies "composed" of two different types of knowledge, that is, this term records not so much a connection, how much differences. The situation of the formation of scientific social studies "reinforced" these differences, by turning, on the one hand, social sciencies,-oriented structures, general relations and patterns, and, on the other hand, humanitarian knowledgewith its installation, specifically an individual description of phenomena and events public Life, human interactions and personalities. The question of the relationship between social and humanitarian in the social studies was the subject of constant discussions; During these discussions, supporters of a clear methodological determination of disciplines (and, accordingly, sizing) were defeated, then supporters of their methodological convergence (and the corresponding subject integration). However, it is important to note that the indicated distinction and contrast of social and humanitarian disciplines of scientific social studies was mainly interpreted as a situation "Natural", corresponding to the general logic of separation and binding of human activity. The very registration of this situation is short and recent history The formation of scientific social studies, as a rule, was not taken into account.
Differences in social sciences and humanitarian knowledge were also manifested in the relations of scientific social studies with the everyday consciousness of people. Social sciences are clearly opposed to everyday consciousness as a specific area of \u200b\u200btheories, concepts and concepts, "towering" over the immediate mapping of people of their everyday life (from here in Dogmatic Marxism - the idea of \u200b\u200bintroducing scientific worldview into the daily behavior of people). Humanitarian knowledge is significantly more considered with the schemes of everyday human experience, relied on them, moreover, scientific constructions often evaluated through their compliance with the forms of individual being and consciousness. In other words, if for social sciences people were elements of the objective picture, which these sciences were determined, for humanitarian knowledge, on the contrary, forms scientific activity Claim their importance as the schemes included in the joint and individual life of people.
Questions and tasks:1) What two types of knowledge include social studies? 2) What is the difference between social sciences from humanitarian knowledge? 3) What connects social and humanitarian scientific disciplines? 4) Make a table, in the first column of which, write out of the text all judgments characterizing social sciences, and in the second - the name of the humanitarian disciplines to which they relate.

§ 2. Man and society in early myths and the first philosophical teachings

The man has long been thinking about himself, his place in the outside world, about relations with the surrounding people, about the origin and character of the highest power, which guides the development of the team, community, states. The picture of the world and the person's place in it was reflected in the early myths that existed almost all nations. A new stage of understanding the essential and justification of due steel philosophical ideas and the exercises put forward in ancient India, China, Greece. Philosophy in TU early era The development of mankind chose the knowledge of the world and man.
Turning to the ideas of people of the distant past about the world and themselves, we can deeper to understand the origins and the focus of the evolution of these views, the features of the worldview of the modern person.

Mythological consciousness of an ancient person

The word "myth" comes from Greek. Mythos - legend, legend. Given this value, some identify the myth with a legend, a magical fairy tale (apparently, many of you also belong to the ancient Greek myths with which you met in the lessons of history). For an ancient person, what the myth tells about, there was no fiction, although it could talk about fantastic events in which a modern person will not see any logic. You can find out more about the difference between myth from a fairy tale and legend, after reading the excerpt from the source placed at the end of the paragraph.
From the course of history you know that people of antiquity have always considered a person as a part of the community, and the community considered part of nature. In their consciousness, man and nature did not oppose each other. The world of nature was endowed human characteristics. This feature of the consciousness of the ancient people was clearly reflected in the myths. But other features of the worldview were manifested in them, which researchers later called mythological consciousness.
Let's try to understand the features of mythological consciousness, comparing it with how the world perceives the world. For example, we are watching dawn and sunsets and know that they are associated with the rotation of the Earth; We see the baby, who, running from one adult to another, with ecstasy informs each of his name, and we understand that the child begins to form self-awareness. In other words, between our immediate perception of the phenomenon and the thought, which makes it clear, there are some generalizations, conclusions, universal laws, etc. Ancient people did not cause phenomena under certain theoretical generalizations, their perception did not know the splitting on the external and existence, Reality and visibility. All that directly affected the mind, feeling and will, was real. The dreams were also considered as reality, as well as the impressions obtained in reality, and even, on the contrary, often seemed more significant. Therefore, it was not by chance ancient Greeks and Babylonians often spent the night in a holy place, hoping for a revelation in a dream.
Putting the world, facing a variety of phenomena, we set questions: why and how does it happen? For an ancient person, the search for reasons were reduced to the answer to the question: who? He always searched for a targeted will performing action. Has a fertile rain passed - the gods accepted the gift of people, a man died young - someone wished him death.
Ancient people and perception of time were different from our time. The very idea of \u200b\u200btime was not abstract, time was perceived through the frequency and rhythm of human life: birth, maturity, maturity, old age and death of a person, as well as changes in nature: a change of day and night, time of the year, movement heavenly Tel.
The mythological consciousness of the ancient peoples was inherent in the perception of the world as the aros of the struggle of the forces of divine and demonic, cosmic and chaotic. Man was designed to help good forces, From which, as believed, its well-being depends. So the ritual side of the life of an ancient person was born.
The most important events were timed to calendar holidays. So, in Babylonia, the coronation has always been postponed before the start of a new natural cycle, only on the first day of the new year the discovery of a new temple was celebrated.
Archaic myths went back together with the era, philosophy, religion, and then science created new paintings in the world. However, the elements of mythological thinking are preserved in the mass consciousness to this day.

Old Indian philosophy: how to escape from the suffering of the world

The first source of religious and philosophical wisdom in ancient India has become the so-called vedic literature("Veda" - knowledge) - an extensive set of texts made up for several centuries (1200-600. BC), in which the manifestations of mythological consciousness are strong. The world is seen as the eternal opposition of space and chaos, the gods often actually act as the personification of natural forces.
More understandable and at the same time the philosophical group of texts appeared later, - Upanishad(This word itself denotes the process of learning the sage of its students). It was in these texts for the first time the idea of \u200b\u200breincarnation was expressed - resettlement of the souls of living beings after their death. Who or what a person becomes in a new life depends on his karma. "Karma", meaning "Act, Act", has become a key concept in Indian philosophy. According to the law of Karma, the one who performed good action lived in harmony with moral norms, will be born in the future life as a representative of one of the highest castes of society. The same, whose actions were not correct, can in the new life become a representative of the caste of untouchables or even an animal, and even the roadside stone that makes the blows of thousands of legs as a rupture for sins of past life. In other words, everyone gets what deserves.
Is it possible to change unfavorable karma or get rid of it? To be worthy of the best share in the future, a person must have a good deed and righteous life to redeem the karmic duty of previous existences. The most reliable way to this is the life of a asket-hermit. "Crossing the flow of existence, give up the past, refuse to the future, refuse that between them. If the mind is released, then whatever happens, you will not come again to destruction and old age. "
Another way to liberate the soul is yoga (connection, communication). To master the complex of practical exercises in the yoga system, exposure, perseverance, discipline, hard self-control is required. The purpose of the main stages of training - self-control, mastering breathing, isolation of feelings from external influences, concentration of thought, meditation (contemplation). Thus, the meaning of all the efforts of yoga is not to demonstrate their wonderful opportunities and to hit the imagination of people, but to achieve a state that helps the liberation of the soul.
Approximately in V c. BC e. In India, there was a new philosophy, which is often called the "atheistic" religion (religion without God), - buddhism.Buddha - enlightened - called the founder of the new teaching, after he gained knowledge of the fundamental issues of human life.
This teaching was also sent in search of human spiritual liberation paths. The very condition of such liberation Buddha called Nirvana. A person seeking to achieve Nirvana must learn to dismiss himself from everything that connects it with this world. Buddha proclaimed four "noble truths": the world is full of suffering; The cause of human suffering is in physical desires, worldly passions; If you eliminate the desire, then the passion and human suffering will come to the end; To achieve a state in which there is no desire, it is necessary to follow a certain - "octal" path.
It is important to comply with the prescriptions of morality: not to harm living beings, not to take someone else, refrain from prohibited sex contacts, do not guide idle and false speeches, do not use intoxicating drinks.
Thus, the central motive of the Old Indian philosophy was to overcome the disharmony and imperfections of reality by a person by caring from it into his inner world, in which there are no passions and desires.

Ancient Chinese philosophy: how to become a "man for society"

According to the ideas of the ancient Chinese, a person uniting the dark and light, female and male, passive and active, occupies a certain median position in the world and is designed to overcome his splitness for two starts: Yin (dark start, passive expectation) and Yang (something active illuminating the path of knowledge). This situation determines both the middle way of a person, his role intermediary: "I transmit, but not doing." Through man, the son of the sky, the heavenly grace descends on the ground and spreads everywhere. The man is not the king of the universe, not the mastery of nature. The best behavior for a person is following the natural course of things, activities without a violation of the measure (the principle of "Wei"). When something reaches extremes, it goes in his opposite: "Wrongs with misfortune that was happiness, and happiness rests on misfortune."
These provisions developed supporters taoisma("Way exercises") - one of the directions of the Ancient Chinese philosophy, whose largest representative was the thinker of Lao Tzu. The central concept for Lao Tzu was "Dao", which is most often translated as "path".
In contrast to the contemplation of Taoism confucianismit was closely connected with earthly problems. The creator of this very influential and enormous importance on the life of the Chinese Society for the Teaching of Confucius (551-479 BC) lived at about the same time that Buddha and Pythagoras (Greek philosopher and mathematician). Already in the youth of Confucius, became a teacher, had more than three thousand students, in the form of conversations with whom and reached us his thoughts.
In the center of his philosophy, the thinker put the concept of man. Humanity, mercy (Zhen) must permeate the relationship between people. In everyday life you need to be guided defined rules. The main thing is that they do not do other things that you do not want yourself. To seize such behavior helps following a rigorous order (Li), etiquette standards. "If a noble husband is accurate and not squandering time, if he is polite to others and does not violate the order, then people between the four seas are his brothers," said Confucius.
Identifying society with the state, the philosopher paid much attention Issues "Right" state Device. This, in his opinion, the state can be considered, where the highest position, besides the deified emperor, occupies a layer of people (Zhh), which combine the properties of philosophers, writers, scientists and officials. The state itself is one big family, where the sovereign is "the Son of the sky" and "Father and Mother of the People". The regulatory role in this "family" is performed primarily by moral norms. And the duties of each member of this community are determined by its social Regulations. The relationship of the ruler and the subjects of the philosopher expressed in the following words: "The essence of Mr. is similar to the wind, and the essence ordinary people Like grass. And when the wind buzzes over the grass, it cannot choose, but leans. "
Gradually, Confucianism was established in China as a state ideology. And today it plays an important role in chinese culture and society.
Summing up the consideration of the philosophical teachings of the ancient India and China, we emphasize that in general in ancient philosophy, there were no ideas about a person as a person. The highest value was not a man, but a certain impersolute (spirit of the universe, heaven, etc.). Most religious and philosophical flows inclined a person to contemplation, the adoption of the imperfections of society as an inevitable given, the search for harmony in their inner state. The exception was confucianism aimed at harmonizing relations between people.

The philosophy of ancient Greece: rational starts of the comprehension of nature and society

The ancient Greeks created a very bright and impressive mythology. They were the first to move to a new way of consideration of the world and gave rise to what could be called philosophy in his own sense of the word (the term "philosophy" - Lubomatrier is also of Greek origin).
Approximately in the VI century. BC e. Several thinkers (Fales, Anaximen, Anaximander, Heraclit), engaged in the search for the incredit basics of being, came, each by their own way, to the conclusion that the primancy should be understood not as a certain temporary state preceding the appearance of all things, but as the root cause, and the root cause , rational (intellectual) comprehended. They did not describe the deity of ancestor or the progenitor, they were looking for quite, as they would say in the future, the material foundations of the fact. One saw them in water, the other - on fire. Democrite put forward even the idea that some indivisible particles are the basis - atoms. But for us, these are not these specific, possibly seemingly naive, assumptions, and the resolute change of view of the world: a single order, hidden under the chaos of our sensations, can be learned; It is important to seek the connection of things. This requires the wisdom that Heraclit called the Logos (reason). In this treatment and confidence in the rational, breathtaking and manifested itself, the most striking difference between the emerging ancient Greek philosophy from philosophical thought East.
Ancient Greek philosophy left the brightest mark in the history of philosophical thought. The views of many of its representatives deserve a detailed consideration. Consider the views on society and the state of the largest thinkers - Plato and Aristotle.
Plato(427-347 BC er) reflected in the manner of the perfect (ideal) city-state. Power in such a state should belong to a few people who have knowledge of ideas and therefore being virtuous. Their Plato calls philosophers ("experts"). The system of education proposed by Platon should have been collected by the best. Between 10 and 20, all children receive the same education. The most important objects at this stage are gymnastics, music and religion. At the age of 20 years there is a selection of the best, which continue training, paying special attention to mathematics. After 10 years of study - a new selection. "The best among the best for another 5 years is studying philosophy, and then 15 years actively participate in the life of society, acquiring management skills. After that, such a carefully selected and well-trained elite takes the management of the state into his own hands.
Those who were separated at the first stage become merchants, artisans, farmers. Their main virtue is moderation. Non-past second selection is future managers and warriors (guards), whose main advantage is courage. Thus, due to the new education system, three social classes are formed forming the basis of the state. And each turns out to be in such a position that allows him (taking into account the abilities) to be the most useful to its state.
In the representations of Plato, the unit must be completely subordinate to the Universal: Not the state exists for the sake of a person, and a person lives for the prosperity of the state. Therefore, Plato was an opponent of private property and preserving the family among representatives of the highest classes - these, in modern language, public institutions We would give rise to private interests and would distract people from concern about the general good. (Note that later the philosopher softened his position in this matter.)
Pupil Plato Aristotle(384-322 BC. Er) became the greatest philosopher and scientists of antiquity. He was considered the founder of many sciences, including sciences about society. Developing the ideas of Plato, Aristotle, along with the state, allocated two more types of community - the family and the settlement, but the state put over everything. Aristotle did not deny private property and believed that the average sectors of society should be supporting state. He referred to citizens of the second category, very rich suspected the use of a "unnatural way" to acquire states.
Aristotle did not create the models of the ideal state. He tried to find best forms Its devices based on the analysis of real political life. The philosopher led the collection of descriptions of 158 Greek policies and conducted the analysis of this material according to certain criteria. As a result, he came to the conclusion that moderate democracy is the best possible forms of government.
The main tasks of the state, the philosopher did not have the prevention of excessive growth in the political power of individuals, preventing excessive accumulation by citizens of property. Like Plato, Aristotle did not recognize the slaves by the citizens of the state, arguing that those who were not able to respond to their actions could not bring up many virtues in themselves; They are slaves by nature and can only obey the will of others.
In general, the ancient Greek thinkers defended the idea of \u200b\u200bthe championship of the interests of the state before requesting the personality.
Basic concepts:myth, mythological consciousness, Taoism, Buddhism, Confucianism.
Terms:veda, Reincarnation, Yoga, Dao, Logos.

1) What are the features of the mythological consciousness of people of antiquity? 2) What did the idea of \u200b\u200breincarnation contained in ancient Indian philosophy? What ways, according to the thought of ancient philosophers, could be overcome unfavorable karma? 3) What "noble truths" proclaimed the Buddha? 4) Why did Buddhism named the "atheistic" religion? 5) What was the contemplation of Taoism? 6) What provisions of social life approved Confucianism? 7) Describe the main features of the "ideal state" of Plato. Compare them with the peculiarities of the "right state" of Confucius. 8) What is the role in the development of society Plato allocated education? 9) What are the layers of the Society Aristotle allocated the role of social force providing sustainability and stability, and why? 10) Compare the views of Plato and Aristotle to society and the state. Highlight the general, specify the differences.

1. Which of the following characteristics can be attributed to the manifestations of mythological consciousness?
Consideration of all cases of both individual events, a logical analysis of real facts, endowing all the human qualities, the vesting of abstract thought in the "clothes" of the allegory and parables, an understanding of the world as a dramatic confrontation of the forces of good and evil, the splitting of reality for visible and essentially.
Explain your choice.
2. German philosopher Nietzsche believed that the ideal of Buddhism is to depart a person from good and evil, and in this philosopher saw positive value of this exercise. Based on the characteristics of Buddhism, given in this paragraph, express their attitude towards this judgment in Nietzsche.
Do you share such a look into the essence of Buddhism? Argument your position.
3. "It was misfortune - a man spawned him himself, happiness came - a man himself raised him. At the misfortune and happiness one doors, "the confusion taught. Do you agree with this statement? And how, in your opinion, affect the life of a person external circumstances?
4. What, in your opinion, the reasons for the growth of interest in ancient philosophy in our time?

Read the passage from the book "Myths of the Peoples of the World", published in the 80s of the last century.

Myth, fairy tale, legend

When the myth and fairy tale, modern folklinists note that the myth is the predecessor of the fairy tale, which in a fairy tale compared to the myth occurs ... Weakening of the strict faith in the truth of the outlined fantastic events, the development of conscious fiction (while myth-making is unconsciously artistic) and others . The distinction of myth and historical legend, legends, the more differences that it is largely conditional.
The historical tradition is most often called those works of folk creativity, which are based on some historical events. These are legends about the foundation of cities (FIV, Rome, Kiev, etc.), about wars, about prominent historical figures, etc. This sign, however, is far from always sufficient to distinguish myth and historical legend. A visual example is many ancient Greek myths. As you know, there are various narratives in their composition (often adopted a poetic or dramatic form) on the basis of cities, about the Trojan War, about the campaign of argonauts and other large events. Many of these stories rely on valid historical facts, confirmed by archaeological and other data (for example, by the excavations of the Troy, Mycene, etc.). But to hold a line between these stories (i.e. historical legends) and actually myths are very difficult, especially since mythological images of gods and other fantastic creatures are crowded in the narration of historical images of gods and other fantastic creatures.
Questions and tasks: 1) What is the fairy tale different from the myth? 2) Is it possible to take a historical legend to a variety of myth? Justify your conclusion.

Check out the passages from the book T. P. Grigoriev "Tao and Logos" and the study manual "Introduction to philosophy" (edited by I. T. Frolova).