The "Word" lists the natural and material riches, which before the invasion abounded "the bright and adorned land of Rus'": numerous lakes, rivers and wells, steep mountains, countless birds, great cities, wonderful villages, monastery gardens, church houses ... There were then menacing princes in Russia, honest boyars, many nobles. Large areas and peoples were conquered by the Grand Duke Vsevolod, his father Yuri, Monomakh, whose name the Polovtsians frightened children in their cradles. Various neighboring tribes paid tribute to Vladimir with honey, and the Byzantine king Manuel sent him great gifts. It was like that before, but now Christians are sick.

The monument is imbued with a sense of deep patriotism, pride in the past of the Russian land and sorrow over its misfortunes. In this word, the author compares the former greatness of Russia with the present time. He is followed by the life of Nevsky, not even separated from the text - this story preceded the life of Nevsky.

Combines features of hagiography and military story. Written after the death of the prince. This work is remarkable in that it was written by a contemporary of events, and, therefore, is of great importance for understanding how the personality of Alexander Nevsky was assessed in those distant times, and what was the significance of those events in which he was a participant. The author was most likely a resident of Galicia-Volyn Rus.

The Life of Alexander Nevsky, most likely, was created at the end of the 13th century, and was written by a person who personally knew the prince and his campaigns. We see the praise of a courageous warrior, defender of the Russian land - Alexander Nevsky. Choosing to describe the two victorious battles of the Russian army under the leadership of Alexander - a picture of the battles of the Russians with the Swedes on the Neva River (1240) and with the German knights on the ice of Lake Peipsi (1242), the author tried to present the descendants of the Grand Duke and his army as endowed with heroism and dedication and perseverance in the name of the interests of the Russian people of mythical warriors - heroes. The narrative is lyrical in tone. For the first time, the author resorts to an external description of the prince. An unknown author, who was fluent in various literary techniques, skillfully combined the traditions of a military story and life. The bright face of the young hero of the Battle of the Neva in 1240 and the Battle of the Ice in 1242, the winner of the Swedish and German knights, the defender of Russia from foreign invaders and Orthodoxy from the Roman Catholic expansion, a pious Christian became a model for subsequent princely biographies and military stories.

Portrait of the prince:

He was taller than other people, his voice was like a trumpet among the people, the beauty of his face was like the beauty of Joseph, his strength was part of the strength of Samson, in wisdom he was equal to Solomon, courage - to the Roman king Vespasian. These brief general references exhaust the entire characterization of Alexander).

Nevsky is depicted in the life, first of all, as an ideal prince and warrior, endowed with all positive spiritual and physical qualities to the highest degree. The author glorifies the beauty, strength, wisdom and courage of Nevsky.

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Brief retelling:

Prince Alexander was the son of Grand Duke Yaroslav. His mother was called Theodosia. Alexander was taller than others, his voice was like a trumpet, and his face was beautiful. He was strong, wise and brave.

A noble man from a Western country named Andreyash specially came to see Prince Alexander. Returning to his friends, Andreyash said that he had never met a person like Alexander.

Hearing about this, the king of the Roman faith from the Midnight Country wanted to conquer the land of Alexandrov, came to the Neva and sent his ambassadors to Novgorod to Alexander with the notification that he, the king, was taking his land captive.

Alexander prayed in the Church of St. Sophia, accepted the blessing from Bishop Spiridon and went to the enemies with a small squad. Alexander did not even have time to send a message to his father, and many Novgorodians did not have time to join the campaign.

The elder of the land of Izhora, who bore the name Pelugiy (in holy baptism - Philip), was entrusted by Alexander with a maritime patrol. Having found out about the strength of the enemy army, Pelugius went to meet Alexander to tell about everything. At dawn, Pelugius saw a boat sailing on the sea, and on it - the holy martyrs Boris and Gleb. They said they were going to help their relative Alexander.

Upon meeting Alexander, Pelugius told him about the vision. Alexander ordered not to tell anyone about this.

Prince Alexander entered the battle with the Latins and wounded the king himself with a spear. Six soldiers especially distinguished themselves in the battle: Tavrilo Oleksich, Sbyslav Yakunovich, Jacob, Misha, Savva and Ratmir.

The corpses of the murdered Latins were also found on the other bank of the Izhora River, where Alexander's army could not pass. They were interrupted by an angel of God. The remaining enemies fled, and the prince returned victorious.

The next year, the Latins again came from the Western country and built a city on the Alexandrov land. Alexander immediately tore down the city, executed some enemies, took others prisoner, and pardoned others.

In the third year, in winter, Alexander himself went to German soil with a large army. After all, the enemies have already taken the city of Pskov. Alexander liberated Pskov, but many German cities formed an alliance against Alexander.

The battle took place on Lake Peipsi. The ice there covered with blood. Eyewitnesses told about the army of God in the air, which helped Alexander.

When the prince returned with victory, the clergy and residents of Pskov solemnly greeted him at the city walls.

The Lithuanians began to ravage the Alexandrov volosts, but Alexander defeated their troops, and from then on they began to fear him.

At that time, there was a strong king in the Eastern country. He sent ambassadors to Alexander and ordered the prince to come to him in the Horde. After the death of his father, Alexander came to Vladimir with a large army. The news of the formidable prince spread throughout many lands. Alexander, having received a blessing from Bishop Cyril, went to the Horde to see Tsar Batu. He honored him and dismissed him.

Tsar Batu was angry with Andrey, the Suzdal prince (Alexander's younger brother), and his voivode Nevrui ravaged the Suzdal land. After that, the Grand Duke Alexander restored the cities and churches.

Ambassadors from the Pope came to Alexander. They said that the Pope had sent Alexander two cardinals to teach about the law of God. But Alexander replied that the Russians know the law, but they do not accept the teaching from the Latins.

At that time, a king from an Eastern country forced Christians to go on a campaign with him. Alexander came to the Horde to persuade the king not to do this. And he sent his son Dmitry to the Western countries. Dmitry took the city of Yuryev and returned to Novgorod.

And Prince Alexander fell ill on his way back from the Horde. He became a monk before his death, became a schema monk and died on November 14.

Alexander's body was carried to the city of Vladimir. The Metropolitan, priests and all the people met him in Bogolyubovo. There were screams and crying.

The prince was laid in the Church of the Nativity of the Virgin. Metropolitan Kirill wanted to unclench Alexander's hand in order to put the letter in it. But the deceased himself stretched out his hand and took the letter ... Metropolitan and his economist Sebastian told about this miracle.

The life of Alexander Nevsky is not complete and systematic. the outlined biography of the prince, and describes only the most significant events of his life(victory over the Swedes at the Izhora estuary, the defeat of the Germans at Lake Peipsi, the prince's trip to the Horde). In the Life "there is not even a coherent story: the content represents a short series of fragmentary memories, individual episodes from the life of Alexander" (Klyuchevsky), the author describes "precisely such features that depict not the historical activities of the famous prince ... but his personality and deep impression, produced by him on his contemporaries ... "

The life belongs to the princely lives, and therefore is significant in the narrative secular element... The monument was created during the years of Tatar rule, and the text tells about the Russian prince, who, in a difficult time for Russia, achieved significant victories over Western neighbors and at the same time managed to achieve relative independence from the Horde.

"Before the battle on the Neva, which gave the nickname to Alexander Yaroslavich - Nevsky, he goes to church and prays to God with tears. Coming out, he instructs the squad: "God is not in power, but in righteousness. And let us remember the songwriter David: these are in arms, these are on horses, but in the name of our Lord our God we will call, you are asleep and fall asleep." And in fact, the quantitative advantage is on the side of the enemy, since there is no longer time to turn to Alexander's father, Prince Yaroslav, for help. Before the battle, one of the soldiers had a vision - a ship on which Boris and Gleb are standing. And Boris says to Gleb: "Brother Gleb, you were led to row, so let us help our relative, the Grand Duke Alexander Yaroslavich." In the battle itself, the heavenly forces help Alexander to win. At the same time, however, it also tells about the very course of the battle, and even the soldiers who distinguished themselves in this battle are called by name.

Described in the Life and another battle - the famous Battle on the Ice, which took place on the ice of Lake Ladoga: "And there was a slaughter of evil and a coward from a mine and a breaking and sound from a sword section, as if the sea was freezing to move; you cannot see the ice, covered with blood." The battle ends with a victory and a thanksgiving prayer.

Such an episode is also described in the Life. An embassy arrives to Alexander from the Pope, but he refuses: "Teaching is not acceptable from you." Returning from the Horde, where he managed to obtain permission for the Russians not to serve in the Tatars, the prince fell mortally ill. Before his death, he takes monasticism. When Metropolitan Kirill wants to put a spiritual letter into the hand of the buried prince, he himself, as if alive, stretches out his hand for it. "And the fear and horror were great for everyone." This miracle confirms the sanctity of Alexander "

About the genre "Life".

"Correct living" was characterized by a leisurely third person narration; sometimes a deviation was allowed: the author's address to the reader, praise in his own name to the saint. Compositionally 3 parts were required: the introduction, the life itself, the conclusion. In the introduction, the author must apologize to the readers for their inability to write, for the rudeness of the presentation, etc. In conclusion, there should be praise to the saint - a kind of ode in prose (the most important part of life, requiring great literary art).

In J. a lot of canonical, traditional for this genre. Following the canons of life, the author begins his story with self-abasement, calls himself thin and sinful, lacking in meaning. Starting to describe the "holy, and honest, and glorious" life of the prince, the author quotes the words of the prophet Isaiah about the sacredness of the princely power and inspires the idea of ​​a special patronage of the heavenly forces to Prince Alexander. The next characteristic of the prince is full of delight and admiration. Alexander is beautiful like Joseph the Beautiful, strong like Samson, wise like Solomon, he is invincible, always winning. The idea of ​​the sacredness of princely power and comparisons with biblical heroes determine the intonation of all further narration, somewhat pathetic, solemnly stately.

“Having heard about the valor of Alexander, the king of the Roman country from the northern land ...” this is how the story of the Battle of the Neva begins. The author does not mention that at this time (1240) Alexander was only 19 years old, his contemporaries knew this well. In J. depicts a mature husband, about whom the ambassadors of other countries say: I have passed countries and peoples, but I have not seen such a king among kings, nor a prince among princes. ”Alexander learns that the Swedes came to the Neva,“ staggering from madness ", threatening:" If you can, defend yourself. "He flares up his heart, goes on a campaign with a small retinue, in battle on the face of the king himself leaves" a trace of his spear. "The prince's speech, addressed to the squad, is beautiful, laconic, stern , courageous: "God is not in power, but in righteousness."

Resolute, brave Alexander and in Battle of Lake Peipsi... The prince cannot bear the boast of the Germans: "We will conquer the Slavic people for ourselves!" He liberates Pskov, fights the German lands, embodying retribution for the pride and arrogance of enemies. They came boasting, "Let's go and defeat Alexander and capture him." But the proud knights were put to flight and taken prisoner, and led barefoot beside their horses those who call themselves "knights of God." As in the description of the battle on the Neva, the author does not give a detailed picture of the battle, only a few images, which help to imagine how cruel the slaughter was: "It seemed that the frozen lake moved, and there was no ice visible, for it was covered with blood." The fame of Alexander's victories spread everywhere. "And his name was glorified in all countries, from the sea of ​​Khonuzh and to the mountains of Ararat, and on the other side of the Varangian sea and to great Rome."

In everything they are like a prince and his warriors... The author J. includes in the description of the battle on the Neva a story about six brave men who fought "without fear in their hearts." Each of the six has its own feat of arms. For example, Novgorodian Misha sunk three Swedish ships, Savva the great golden-domed tent has brought down, Sbyslav Yakunovich fought with one ax so that everyone marveled at his strength and courage. Scientists believe that this story about the six brave men reflected an oral legend about the battle on the Neva or a heroic druzhina song... To convey the greatness of the spirit and the beauty of courage, the author turns not only to Russian epic traditions, but also to the biblical ones. The soldiers of Alexander are compared in their courage and stamina with the soldiers of King David, their hearts are like the hearts of lions, they are filled with the spirit of the warrior and are ready to lay down their heads for the prince.

Biblical comparisons and analogies became one of the main elements of the artistic system of J., the deeds of the prince are comprehended in comparison with the biblical history, and this gives the biography a special majesty and monumentality. Constant assimilations and references to David, Hezekiah, Solomon, Joshua and Alexander himself are elevated to the biblical hero. Indications for help from above (the appearance of Boris and Gleb to Pelgusy before the Battle of the Neva, the miraculous beating of the Swedes by the angels across the Izhora River, the help of God's regiment in the battle on Lake Peipsi) convince Alexander of the special patronage of divine forces.

Alexander Nevsky is portrayed as a smart politician and diplomat in relations with the Horde and the Pope. The answer of Alexander's husbands to the pope's ambassadors sounds worthy, learned and wise. Having listed the main stages in the history of mankind and Christianity, they concluded it with the words: "But we will not accept the teaching from you." The description of the relationship with the Horde should convince that there are princes left in Russia, whose courage and wisdom can resist the enemies of the Russian land. Alexander's victories inspire fear in the Eastern peoples, Tatar wives scare their children with his name. Even Batu recognizes the greatness of Alexander: "The truth was I was told that there is no prince like him." And this helps Alexander to "beg off" the Russian regiments from participating in the campaigns of the Mongol-Tatars.
The story is agitated and lyrical about the death of the prince. The author is unable to contain his feelings: "Oh woe to you, poor man! .. How your apple will not fall out together with tears, how your heart will not be torn out together with the root!"

Death of the prince is perceived by all as the greatest sorrow. "The sun has already set on the land of Suzdal!" says Metropolitan Kirill (Alexander died Grand Duke of Vladimir), "We are already perishing!" the whole nation echoes him. The story of a miracle, when Alexander as though alive stretches out his hand and accepts the letter from the hands of the Metropolitan, culminates in this sublime, upbeat story about the life and courage of "the faithful and Grand Duke Alexander." IP Eremin called Zh. "An enthusiastic tribute to the blessed memory of the prince." The author did not want to report accurate historical information about the prince, but to inspire with the contemplation of courageous beauty, righteousness and mercy.

All researchers note the literary talent of the author J., his scholarship. Among the literary sources referred to by the compiler J., "The History of the Jewish War" by Josephus Flavius, "Chronographic Alexandria", "Devgenievo Deyanie". DS Likhachev believes that J. continues the southern Russian literary traditions, revealing a similarity in style with the biography of Daniel Galitsky from the Galician Chronicle. It is believed that Alexander was directly related to the compilation of the biography Metropolitan Kirill, who in 1250 moved from the south, from Daniel, to Alexander Nevsky.

J. Alexander Nevsky, written in the 80s. XIII century, was the basis for all subsequent editions of the monument in the XIV XVI centuries. (there are more than ten of them). For a long time, J. became a model for princely biographies and military stories.

In 1225, by the decision of his father, in the biography of Nevsky, initiation into warriors took place. In 1228 he settled in Novgorod, and in 1230 he became the prince of the Novgorod lands. Until the 16th century, The Life of Alexander Nevsky was a kind of model for the depiction of Russian princes. The Germans gathered and, boasting, said: “Let's go, we will defeat Prince Alexander, we will catch him with our hands” ...

Prince Alexander Nevsky was taller than other people, his voice sounded like a trumpet among the people, his face was beautiful, like Joseph. Alexander's strength was part of Samson's strength. And God gave the prince the wisdom of Solomon, and the courage of the Roman king Vespasian. I did not believe in omens and visions. Alexander was self-willed, power-hungry, could not put up with the Novgorod veche regime and quarreled with the Novgorod people.

Alexander Nevsky was loved and praised by the people for his military victories. Boldly and courageously, he went to the headquarters of the Mongol-Tatar khan Batu to negotiate a tax reduction on the Russian people. After Nevruev's raid, Prince Alexander restored the city, gathered his people. After his death, the church canonized him. The earliest version of the Life of Alexander Nevsky does not have a stable name and is referred to in various manuscripts as “life”, “word” or “story about life”.

/ Characteristics of the heroes / Old Russian literature / ovest about the life and bravery of the noble and grand duke Alexander Nevsky / Alexander Nevsky

This Life does not contain a detailed exposition of the biography of Alexander Nevsky, which, apparently, was not part of the task of the unknown author. First of all, when describing the Grand Duke, he makes extensive use of biblical images, comparing the qualities of Alexander Nevsky with the beauty of Joseph, the strength of Samson, the wisdom of Solomon.

True to the Orthodox faith, Alexander Nevsky illuminates his every step with prayer and hope in God's help. And the Lord does not leave him without His grace. And during the Battle of Chudskoye, the "army of God", which was seen in the air, came to the aid of the Grand Duke.

Indeed, if the Lord visibly showed his help, it meant that the truth was on the side of the Russian Grand Duke and the state he led. He performed miracles during the most difficult and decisive periods in the history of Russia - during the Battle of Kulikovo, during the capture of Kazan. Sometimes he performed miracles alone, sometimes with his "relatives" Saints Boris and Gleb and other princes recognized as saints.

Preface and text preparation - S.V. Perevezentsev. I, thin and sinful, dull in mind, dare to describe the life of the holy Prince Alexander, the son of Yaroslavov, the grandson of Vsevolodov. Although I am simple in my mind, I will nevertheless begin with the prayer of the Holy Mother of God and the help of the holy Prince Alexander.

Hearing about such valor of Prince Alexander, the king of the Roman country from the Midnight Land thought to himself: "I will go and conquer the land of Alexandrov." And, having finished the prayer, he got up and bowed to the archbishop. The archbishop was then Spiridon, he blessed him and let him go.

Prince Alexander Nevsky is born

Having learned about the strength of the enemy, he went out to meet Prince Alexander to tell him about their camps. Boris said: "Brother Gleb, lead us to row, so let us help our relative, our prince Alexander." Soon after this, Alexander came, and Pelugius, joyfully meeting Prince Alexander, told him alone about the vision. The prince said to him: "Do not tell this to anyone." Alexander Nevsky was an outstanding diplomat.

Even Batu recognized the greatness of Alexander. The author of the life knew the prince, was a witness of his state affairs and feats of arms. The narrator's feeling of living sympathy for Alexander, admiration for his military and state activities led to a special sincerity and lyricism of the narrative.

The author gives himself up to grief and grief over the death of the prince: “Woe to you, poor man! 179110770; var begun_block_id = 179117399; QUESTIONS AND TASKS Provide historical information about the battles on the Neva and Lake Peipsi. What is known in science about the author of The Life of Alexander Nevsky?

For what purpose does the author introduce the appearance of the holy martyrs Boris and Gleb before the battle? How does the author mourn Alexander in the concluding part of the Life? The word of Daniel the Zatochnik "Tatar-Mongol yoke. "The Tale of the Ruin of Ryazan by Batu" "The Word about the Destruction of the Russian Land" "The Life of Alexander Nevsky". Summary and analysis. Epiphanius the Wise: "The Life of Sergius of Radonezh."

On the one hand, he is full of ecclesiastical virtues - quiet, meek, humble, on the other, - a courageous and invincible warrior, swift in battle, selfless and merciless towards the enemy. Thus, in the battle on the Neva “he firmly believed in the help of the saints and martyrs Boris and Gleb,” whose faces appeared in a vision to Pelguy, the elder of the Izhora land sent to watch.

Here, in Alexandrov's regiment, six brave and strong men appeared, who fought hard with him. And they met on Lake Peipsi - a lot of people ... And spears crackled, and the clink of swords rang out, and there was a slash so angry that the ice on the lake moved: there was no ice, it was covered with blood ”4.

He was the son of the Pereyaslavl prince Yaroslav Vsevolodovich. The biography of Alexander Nevsky is remarkable for a large number of many victories. So, in July 1240, the famous Battle of the Neva took place, when Alexander attacked the Swedes on the Neva and won.

When the Livonians took Pskov, Tesov, got close to Novgorod, Alexander again defeated the enemies. Kiev at that time was ruined by the Tatars, and Nevsky decided to stay and live in Novgorod. The prince repulsed enemy attacks for 6 years. Then he left Novgorod for Vladimir and began to reign there. At the same time, wars with their western neighbors continued. In military campaigns, the prince was helped by his sons - Vasily and Dmitry.

The description of the prince in the life is very diverse. Hence the nickname of Alexander - Nevsky. In 1239 Alexander married the daughter of Bryachislav of Polotsk, Alexandra. 179110770; var begun_block_id = 179117399; The life also depicts the battle with the German knights on Lake Peipsi, who wanted to "put the Slavic people to shame." The compilation of the Life is attributed to the 80s of the XIII century, and the initiators of its compilation are considered to be Prince Dmitry Alexandrovich, the son of Alexander Nevsky, and Metropolitan Kirill.

Introduction

Alexander Yaroslavovich Nevsky is a prince who occupies a special place in Russian history. In ancient Russian history, he is the most popular character. The description of Alexander Nevsky suggests that he was a defender of the Fatherland, a fearless knight who dedicated his life to his homeland. Neva literary hagiographic genre

The relevance of this study is determined by the fact that up to the 16th century, "The Story of the Life of Alexander Nevsky" was a kind of standard for depicting Russian princes in describing their military exploits. This work is remarkable in that it was written by a contemporary of events, and therefore, is of great importance for understanding how the personality of Alexander Nevsky was assessed in those distant times, and what was the significance of those events in which he was a participant.

The life of Alexander is not a biography, but a description of the most significant events that recreate the heroic image of a warrior prince, a valiant commander and a wise politician. At the same time, there is a lot of canonical, traditional for this genre in the Life, since the idea of ​​the sacredness of the princely power is being held. The main idea of ​​the Life: "God is not in power, but in righteousness."

The purpose of this work is to consider the life of Alexander Nevsky as a kind of princely lives.

The history of the writing of the Life

Life is a genre of church literature that describes the life and deeds of the saints. The life was created after the death of the saint, but not always after formal canonization. Life is characterized by strict content and structural limitations (canon, literary etiquette), which greatly distinguish it from secular biographies. Lives are studied by hagiography.

The story has come down to us in various editions of the XIII-XVIII centuries. The history of its text is unusually complex, and much remains controversial. Over the course of several centuries, the first edition ("life") was repeatedly revised. Currently, 13 editions of the work are known. The relationship between the senior editions and the edition of the Sofia First Chronicle has not been fully clarified.

The author of the story was probably a scribe from the entourage of the Vladimir Metropolitan Kirill, who came from Galicia-Volyn Rus in 1246, therefore, the story reflects the established literary traditions of the South-West and North-East of Russia. The author, reports, personally knew Alexander Nevsky and was a witness of his deeds Samovidets is his age

According to the assumption of academician D.S. Likhachev, Metropolitan Kirill took part in the creation of the work: Without a doubt, Cyril was related to the compilation of the biography of Alexander. He could have been an author, but, most likely, he ordered a life from one of the Galician scribes living in the north.

In terms of composition, manner of describing military clashes, individual stylistic techniques and some phraseological units, "The Story of the Life of Alexander Nevsky" is close to another work, "The Chronicler of Daniel Galitsky." The fact that Cyril was related to the compilation of "The Chronicler of Daniel of Galitsky" was argued by L. V. Cherepnin: The Metropolitan died in 1280, and, therefore, the time when the "Tale of the Life of Alexander Nevsky" appeared should be attributed to the period between 1263-1280.

After the announcement of the day of Alexander's death, the words of Metropolitan Kirill and the people of Suzdal are quoted, when the sad news reached them, Metropolitan Kiril said:

My child, understand that the sun of the land of Suzdal is already setting!

No more such a prince will be found in the land of Suzdal!

Priests and deacons, monarchs, beggars and riches, and all people verb:

Let's die already!

The story ends with a story about a "wondrous" and "worthy of memory" miracle that happened during the burial of the prince. When they wanted to put a “farewell letter” into the hand of the deceased Alexander, the tosam, as he is alive, stretched out his hand and took the letter from the hand of the metropolitan.

Until the 16th century, The Tale of the Life of Alexander Nevsky was a kind of standard for depicting Russian princes in describing their military exploits.

This work is remarkable in that it was written by a contemporary of events, and therefore, is of great importance for understanding how the personality of Alexander Nevsky was assessed in those distant times, and what was the significance of those events in which he was a participant.

The life of Alexander Nevsky, most likely, was created at the end of the 13th century, and was written by a person who personally knew the prince. Here we do not see a clear chronological structure, a detailed description of important historical ones, but we see the praise of the courageous warrior, the defender of the Russian land - Alexander Nevsky. Having chosen to describe the two victorious battles of the Russian army under the leadership of Alexander - a picture of the battles of the Russians with the Swedes on the Neva River and with the German knights on the ice of Lake Peipsi, the author tried to present the descendants of the Grand Duke and his army as endowed with heroism, dedication and steadfastness in the name of the interests of the Russian people of mythical warriors - heroes.

Without begging for the literary and historical significance of the Life, written simply and lyrically in the traditions of the military story of Ancient Russia, it is necessary to note a certain one-sided approach to the description of the events of those years by contemporaries. The task facing the authors, at the historical boundary corresponding to their modernity, they have fulfilled. The exaltation of the Russian people, the development of a sense of patriotism and hatred of enemies, the maintenance of the authority of military leaders will echo through the history of Russia right up to the present day.

The life of Alexander is not a biography, which fully, in detail, consistently tells about the whole life of the prince. The author selects only the most significant events (the battle with the Swedes on the Neva, the liberation of Pskov, the Battle of the Ice, a campaign in Lithuanian lands, diplomatic relations with the Horde and the Pope), which recreate the heroic image of a warrior prince, a valiant commander and a wise politician.

From a historical point of view, there are many inaccuracies in the Life.

For example, the Swedish king did not take part in the campaign in 1240 and the battle on the Neva; during the raid on the Suzdal land in 1252, Sartak, not Batu, was the khan of the Golden Horde. There is not a single date in the Life, events are sometimes described without the necessary concretization: it is not immediately clear who the “king of the Roman country from the midnight land” is, what city, built by some “from the Western side,” is discussed, etc. But not these details were important to the author, and the impression made by his hero.

In the Life there are many canonical, traditional for this genre. Following the canons of life, the author begins his story with self-abasement, calls himself thin and sinful, lacking in meaning. Starting to describe the "holy, and honest, and glorious" life of the prince, the author quotes the words of the prophet Isaiah about the sacredness of the princely power and inspires the idea of ​​a special patronage of the heavenly forces to Prince Alexander. The next characteristic of the prince is full of delight and admiration. Alexander is beautiful like Joseph the Beautiful, strong like Samson, wise like Solomon, he is invincible, always winning. The idea of ​​the sacredness of princely power and comparisons with biblical heroes determine the intonation of the entire further narrative, somewhat pathetic, solemnly majestic. “Having heard about the valor of Alexander, the king of the Roman country from the northern land ...” - this is how the story of the Battle of the Neva begins. The author does not mention that at this time (1240) Alexander was only 19 years old, and his contemporaries knew this well. The Life depicts a mature husband, about whom the ambassadors of other countries say: "I have passed countries and peoples, but I have not seen such a king among kings, nor a prince among princes." Alexander learns that the Swedes came to the Neva, "puffing with the spirit of war", "reeling from madness", threatening: "If you can, defend yourself." He flames up his heart, goes on a campaign with a small squad, in battle "on the face of the king himself leaves a mark of his spear." The prince's speech, addressed to the squad, is beautiful, laconic, stern, courageous: "God is not in power, but in truth." Resolute, brave Alexander and in the battle on Lake Peipsi. The prince cannot bear the boast of the Germans: "We will conquer the Slavic people for ourselves!" He liberates Pskov, fights the German lands, embodying retribution for the pride and arrogance of enemies. They came boasting, "Let's go and defeat Alexander and capture him." But the proud knights were put to flight and taken prisoner, and "led barefoot beside horses those who call themselves" knights of God. "

As in the description of the battle on the Neva, the author does not give a detailed picture of the battle, only a few images that help to imagine how cruel the slaughter was: "It seemed that the frozen lake moved, and there was no ice, because it was covered with blood." The fame of Alexander's victories spread everywhere. "And his name was glorified in all countries, from the sea of ​​Khonuzh and to the mountains of Ararat, and on the other side of the Varangian sea and to great Rome."

In everything they are like the prince and his soldiers. The author of the Life includes in the description of the battle on the Neva a story about six brave men who fought "without fear in their hearts." Each of the six has its own feat of arms. So, for example, Misha from Novgorod sank three Swedish ships, Sava brought down the great golden-domed tent, Sbyslav Yakunovich fought with one ax so that everyone marveled at his strength and courage. Scientists believe that this story about the six brave men reflected an oral legend about the battle on the Neva or a heroic druzhina song. To convey the greatness of the spirit and the beauty of courage, the author turns not only to Russian epic traditions, but also to the biblical ones. The warriors of Alexander are compared in their courage and stamina with the warriors of King David, their hearts are like the hearts of lions, they are filled with the spirit of the warrior and are ready to lay their heads for the prince. Biblical comparisons and analogies have become one of the main elements of the artistic system of the Life. The prince's deeds are comprehended in comparison with the biblical history, and this gives the biography a special majesty and monumentality. Constant assimilations and references to David, Hezekiah, Solomon, Joshua and Alexander himself are elevated to a biblical hero. Indications for help from above (the appearance of Boris and Gleb to Pelgusy before the Battle of the Neva, the miraculous beating of the Swedes by the angels across the Izhora River, the help of God's regiment in the battle on Lake Peipsi) convince Alexander of the special patronage of divine forces.

Alexander Nevsky appears as an intelligent politician and diplomat in relations with the Horde and the Pope. The answer of Alexander's husbands to the pope's ambassadors sounds worthy, learned and wise. Having listed the main stages in the history of mankind and Christianity, they concluded it with the words: "But we will not accept the teaching from you." The description of the relationship with the Horde should convince that there are princes left in Russia, whose courage and wisdom can resist the enemies of the Russian land. Alexander's victories inspire fear in the Eastern peoples, Tatar wives scare their children with his name. Even Batu recognizes the greatness of Alexander: "The truth was I was told that there is no prince like him." And this helps Alexander to "beg off" the Russian regiments from participating in the campaigns of the Mongol-Tatars.

The story about the death of the prince is agitated and lyrical. The author is unable to contain his feelings: "Oh woe to you, poor man! .. How your apple will not fall out together with tears, how your heart will not be torn out together with the root!" The death of the prince is perceived by all as the greatest grief. "The sun has already set on the land of Suzdal!" - says Metropolitan Kirill (Alexander died Grand Duke of Vladimir), "We are already perishing!" - echoes him all the people. The story of a miracle, when Alexander as though alive stretches out his hand and accepts the letter from the hands of the Metropolitan, is the culmination in this sublime, upbeat story "about the life and courage of the faithful and Grand Duke Alexander." The author did not want to report accurate historical information about the prince, but to inspire with the contemplation of courageous beauty, righteousness and mercy.

All researchers note the literary talent of the author of the Life, his scholarship. Among the literary sources referred to by the compiler of the Life, "The History of the Jewish War" by Josephus Flavius, "Chronographic Alexandria", "Devgenia". It is believed that Metropolitan Kirill, who in 1250 moved from the south, from Daniel, to Alexander Nevsky, was directly related to the compilation of the biography of Alexander.

Life of Alexander Nevsky, XIII century was the basis for all subsequent editions of the monument in the XIV-XVI centuries. (there are more than ten of them). For a long time, the Life became a model for princely biographies and military works of ancient Russian literature.

The hero of the Neva and Ice battles, Prince of Novgorod Alexander Yaroslavich, the second son of the Grand Duke of Vladimir and Prince of Pereyaslavsky Yaroslav Vsevolodovich, the grandson of Vsevolod the Big Nest, the great-grandson of Yuri Dolgoruky, forever entered national history as the organizer of a strong state in the North-East of Russia. An outstanding commander and subtle diplomat, he pursued a policy of pacification and containment of the Tatar-Mongols, which he passed on to his descendants - the Moscow princes from Daniel Alexandrovich to Ivan Kalita and Dimitri Donskoy. The preservation of the Russian clan and the Russian land was the ultimate goal of his policy. For this he was immensely revered by the people, and God glorified his saint with extraordinary holiness. When Prince Alexander died, his death was perceived by his contemporaries as a grievous loss for the entire Russian land. "Zaide the sun of the land of Suzhdolskaya!" Exclaimed Metropolitan Kirill of Vladimir, and after him people grieved: "We are already perishing!"

Prince Alexander entered Russian literature as a national hero. No wonder the first work about him - Life - was copied very often and was the subject of many literary revisions. The Russian Church also treated the name of the Nevsky hero with great reverence and tried to surround him with an aura of holiness and ascribe to him the qualities of an ideal Christian saint. So, within the walls of the Vladimir Rozhdestvensky Monastery, where he was buried, initially arose, according to Metropolitan Kirill and the economist Sevastyan, a legend about a miracle with a spiritual letter that took place during the burial of the body on November 23, 1263. And in the early 1280s, one of the monks of the same monastery compiled the first edition of his Life. Written in the spirit of the lives of secular rulers (for example, Vita Constantini Eusebius Pamphilus) and under the influence of the Galician literary school of military stories, the Life of the Nevsky hero consisted of a monastic preface and a dozen separate episodes from the life of the prince, which bore the character of testimonies of "samovids"; at the end, a lament for the deceased was attributed, including a description of the burial of the body in Vladimir and a posthumous miracle with a spiritual letter. The last episode testified to his unconditional holiness, while the entire text spoke of the moral purity and the height of the hero's spiritual feat.

In the following centuries of Russian history, in connection with the growing popularity of Alexander Nevsky as the patron of the Russian land and the founder of the dynasty - the Moscow branch of the Rurikovichs - further steps were taken to mythologize his personality and church all his actions. After the discovery of his relics under Metropolitan Cyprian (spring of 1381) and especially after the all-Russian canonization in 1547, veneration of this prince as a saint spread everywhere, while the text of the First Edition of the Life was repeatedly revised, supplemented, changed; sometimes the style of the entire narrative changed, moving away from the style of the military story and approaching the canonical, hagiographic, sometimes the composition, style and almost always the ideas of the work changed.

So, for example, the Second edition of the Life (Novgorod-Moscow), 30-50-ies of the 15th century, adapted the text of the Life for the chronicle; The third, Novgorod, second half of the 15th century, - for short readings of the intermediate type; Fourth, Moscow, 20-ies of the XVI century, - for the Nikon Chronicle; The fifth, Vladimir, perhaps, the monk of the Nativity monastery Michael, 1549-1550, - for the Great Chetikh-Menya, Metropolitan Macarius; The sixth, Pskov, monk Savvin of the Krypetsky monastery of Vasily-Varlaam (V.M. Tuchkov) - also for the Chetikh-Minei; Seventh, Moscow, 1563, scribes of Metropolitan Andrey-Athanasius, - for the Book of Degrees; Eighth, Novgorod, third quarter of the 16th century, - for one collection; Ninth, late 16th century, - for the new edition of the Prologue; The tenth, Vladimir, 1591, the most extensive, metropolitan of Vologda Jonah Dumin - for general reading. A large number of literary works about the Nevsky hero spread across Russia in the lists in the genre of hagiography, which showed us an example of the Great Russian flowery eloquence in the spirit of the school of "weaving and elucidation of words".

The attention to Alexander Nevsky on the part of the government circles of Moscow is significantly increasing, and the veneration of the hero of the Neva and Ice battles finally becomes national and state-wide. In the XVII century. the first tsars from the new Romanov dynasty also showed extraordinary concern for the perpetuation of his memory: Patriarch Filaret ordered the construction of the first cathedral in honor of the saint above the Taynitsky gate of the Moscow Kremlin (circa 1630); religious processions on the day of his church commemoration on November 23. The literary work is greatly intensified: editions from the Eleventh to the Fifteenth appear (Titus, Vikentiya, Prolozhnaya 1641, revision of the edition of Iona Dumin). All of them fully correspond to the tendency, supported by Moscow and Vladimir church circles, to depict Prince Alexander in the guise of a schema monk, emphasizing his Christian virtues and posthumous miracles. The list of miracles at the shrine of the saint in the Nativity Monastery is constantly increasing, right up to the first decade of the 18th century. So, for example, in the list of the middle of the XVIII century. Vincent's edition, sent in 1772 from Vladimir to Petersburg, has an addition of four miracles, the last of which dates back to 1706.

All 15 editions of the Life, as well as numerous services, short memories, words of praise, chronicle legends about the Nevsky hero went to the 18th century. inherited from previous centuries. 5

The image of a hero, such as Alexander Nevsky, had its own specifics in ancient Russian literature.

They say that the hero has a thousand faces. A hero in history is one thing, a hero of works of literature or folklore is another. "The hero of a literary work" is a relatively late term that appeared in European literary criticism and criticism since the 17th century.

In the era of antiquity and in the early Middle Ages, heroes are outstanding personalities, defenders or helpers of the people, demigods or supermen, like Gilgamesh or Hercules, who appeared to save or bless humanity. Heroes, according to Hesiod, were born in the Age of Gods and Heroes, when the titans fought with the gods. In the oldest recorded epics of mankind ("Gilgamesh", the Old Testament, "Iliad", "Odyssey", "Aeneid"), a whole line of heroes appears before us, people of great strength, unique courage, outstanding qualities and abilities, also marked by the patronage of the gods ... Achilles, Eant, Hector, Odysseus, Aeneas, Alexander the Great are the standards of the heroes of antiquity. In the Germanic and Slavic epics, the hero is more a man than a god. He is above the laws of everyday life and lives for glory on earth. Therefore, the hero is, as it were, raised above the categories of earthly morality, and therefore the glorification of the hero is combined with an attempt to test him or even debunk him by defeat on the battlefield. This is the case with the depiction of Beowulf, Valterius, Roland, the epic heroes of Russia Ilya Muromets, Dobrynya Nikitich, Alyosha Popovich, Prince Igor Svyatoslavich from The Lay of Igor's Regiment. All of them, having accomplished feats, in the end perish, except for Prince Igor. The latter is saved because, according to the idea of ​​the author of the immortal "Lay," he trusted in the Mother of God, the patroness of the Russian land. The heroes of the epic oppose Christian saints, since the purpose of the latter was only to "imitate Christ."

In medieval literature, the appearance of the epic heroes of antiquity is changing: a fatal flaw nullifies all their virtues - the absence of Christian virtues leading to salvation. Therefore, Beowulf, Britnot, Roland perish, who believed more in valor and courage than in Christ. Their death is the death of the old pagan world with its polytheism. Paganism is being replaced by Christianity with its special heroes. The true hero of medieval literature combines the type of the old epic hero-warrior and the type of the new hero-saint. Logically, saints are not heroes, they are just examples or models of a perfect life or a worthy death. The life of a saint is manifested in miracles, both in his lifetime and after death, while the life of a hero is in earthly affairs. The battlefield of the saint is a spiritual field, and the motivation for his actions is by no means heroic, but Christian, in the spirit of the Ten Commandments.6 In medieval literature, the opposition of the wisdom of heroes to their strength, which is common in post-vergil literature, was eliminated. In the times of late antiquity and the early Middle Ages, a new topos "fortitudo et sapientia" became firmly established in literature, which determined the further development of the ideal of the hero. "Fortitudo" - the strength and armament of the hero - took on a metaphorical form in the late medieval literatures: armament with moral and Christian virtues. "Sapientia" - the wisdom of the hero - took the metaphorical form of "imitation of Christ."

Old Russian literature partly borrows the type of its hero from Byzantine and Old Bulgarian literature. The first epic heroes of the literature of Ancient Rus were the holy princess Olga, the holy princes Vladimir, Boris and Gleb, then Vladimir Monomakh, Igor Olgovich, saint Alexander Nevsky, saint Dovmont-Timothy, Daniel Galitsky. These heroes had something of the former epic hero, the epic hero: strength, courage, courage, valor. Sometimes hyperbolic features were woven into the image of a new hero. He grew into a giant hero, blocking the path of enemies to the Russian land, draining rivers with the helmets of his warriors, throwing huge weights behind the clouds, shooting at enemies in distant lands. Vladimir Monomakh, Yaroslav Osmomysl, Vsevolod the Big Nest appear as such in the works of Old Russian literature. In order to fully depict the heroes, the Old Russian scribes constantly used the topos "fortitudo et sapientia", but never turned to the next topos - "armas y letras". Old Russian literature never knew a hero of the late European Middle Ages, like the knight Orlando embodied in Boyardo's poems, as noble in love as on the battlefield, a warrior-scientist who equally wielded a pen and a sword.

Old Russian works about heroes belonging to different genres glorified them as good Christians, great miracle workers and saints. All the earthly activities of the heroes, military and state, were portrayed only as a consequence of their faith and God's attention to them.

All the authors of numerous lives of Alexander Nevsky, using the well-known toposes for typing, did not seek to depict this prince as he was in life, but constructed an ideal type of a good Christian, a saint of God, a reverend who believed in Christ and therefore defeated the enemies of Russia. Attention is drawn to a different, in comparison with the literature of the Renaissance, the principle of constructing the image of the hero: the ascent to the prototype through deconcretization, disproportionality, iteration, similarity. Therefore, the author of the First Edition of the Life seeks to depict not a real person, but an idealized type personifying a certain abstract idea of ​​the World. The deconcretization of the image went both through the use of toposes, and by equating Prince Alexander Yaroslavich with the generally recognized heroes of the past: Joseph the Beautiful, the hero Samson, the emperor Vespasian, the songwriter David, King Solomon, the prophets Moses and Joshua. This happened because the ancient Russian scribe shared the ideas of the transcendental

aesthetics, when the rapidly changing real world, which is not accessible to the human senses, is declared an object of art, but an eternal and unchanging idea that opens only to the mental gaze. At the same time, the artistic image appeared to be a kind of semblance of this idea of ​​the World and looked in the eyes of the ancient Russian person as a greater reality than the world open to his feelings. It is not surprising, therefore, that the crown of the artist's creativity was not the striving for realistic art, but the creation of new values ​​that reflect the divine meaning of the universe, 8 and in the artistic perception of the ancient Russian scribe, images of reality turn into symbols that are as close as possible to the idea of ​​Peace. That is why Prince Alexander Yaroslavich is not a real human character, but the focus of ideal qualities that are manifested in his deeds - military exploits and wise reign. Here is a list of the qualities and merits of the prince in the words of the First edition of his Life: "The prince is good: in countries - quiet, welcoming, meek, and moderated - in the image of God is, not heeding wealth and not contemptuous blood righteous, orphan and widowed into justice judge, mercy , bless the household to their own and to those who come outside from the countries who come to feed. "

In addition to the four main virtues of ancient heroes - avSpeia (courage), Sucaioovvi] (justice), aanrroosch (modesty), (ppovrfcng (wisdom) - Prince Alexander is endowed with many more Christian qualities. a medieval reader is nothing other than the ideal deeds of an ideal person: victories over the Swedes on the Neva (1240), the expulsion of the Germans from the Novgorod and Pskov borders (1241), the victory on the ice of Lake Peipsi (1242), the punishment of the Lithuanians (1247), the capture of St. son Prince Demetrius (1262) This is a proud response to the Pope's ambassadors, and diplomatic trips to the Horde, and the restoration of the devastated Russian land after the Tatar invasions, and a death equated to a martyr's death, and a posthumous miracle with a spiritual letter (1263).

Very little of the historical remained in the hagiographic image of Alexander Nevsky. From the pen of the ancient Russian scribe, an idea-symbol grew, given under the sign of eternity and guarded by Providence. Providence was the basis of the "philosophy of history" of the Russian Middle Ages. The mind, feeling and will of the hero did not stand out, their manifestations were strictly conditioned by the "Divine Will". "Like the speech of Isaiah the prophet," says the author of the First Edition of the Life, "the Lord says:" I am the prince, I am holy, and I drive. " Truly, without God's command, he will not rule. " hands to heaven, showing humility and modesty: "Be a lover of a lover and a lover of me, and a beggar loving. The Metropolitan and the bishops honor and obey them, like Christ himself. "Therefore," God spread his land with riches and glory, and God prolong his years. "This is how Providence rewards the righteous. And he punishes sinners and apostates. If people sin a lot and do not want repentance, deviate from the faith, commit godless deeds, then God sends them hunger, disease, fire, flood, drought, invasion of enemies; it also happens that the whole country is executed by God for the sins of its rulers, for princely crimes. the stone of the medieval “philosophy of history.” The conclusion is now inevitable about the insignificant role that was given in this “philosophy of history” to personality; after all, Providence leads everything in the world! Old Russian literature (lives and stories) and historiography (chronicles, chronographs, Book of Degrees) , depicting the image of Alexander Nevsky, seemed to have frozen in their indifference to genuine historicism. an avid feat in the church myth about him: sometimes his relics "worked miracles", healing the sick, lighting candles in the church, sometimes he invisibly helped Russian soldiers on the battlefield, beating enemies: this was the case in the Battle of Kulikovo in 1380 and in the battle of Molodekh with the Crimean Khan Devlet-Giray in 1572. His extra-literary role as the patron saint of the Vladimir Rozhdestvensky Monastery and the ruling dynasty of the Moscow Grand Dukes is well known. So the heroic personality posthumously becomes a part of that Providence, which, according to the medieval scribes, decides the fate of history and is most consistent with the medieval concept of historicism.

All the Old Russian editions of the Life of Alexander Nevsky were not only read in the 18th century, but also often copied, thanks to which Russian readers learned a lot about Prince Alexander, whose authority and reputation as a holy warrior, patron of the capital, empire and ruling dynasty were impeccable.

At the beginning of the Age of Enlightenment, Peter the Great elevated the veneration of Alexander Nevsky into an official nationwide cult, especially after the founding of St. Petersburg (1703) and the Holy Trinity Alexander Nevsky Monastery (1710). The remains of the prince's holy relics are transferred from Vladimir to St. Petersburg (1723-1724), and the day of their repose in a new place on August 30 (September 12 in a new style) - the day of the conclusion of the Nystadt Peace - is declared the day of its church celebration. The court preacher Gabriel Buzhinsky wrote and published the 16th edition of the Life; in Elizabethan time, new literary editions appeared. The penultimate one was created in 1797 within the walls of the Alexander Nevsky Lavra and the last, the Twentieth, Old Believer - at the end of the 18th and beginning of the 19th centuries. Russian historiography originates, which did not pass by attempts to create detailed biographies of the Nevsky hero (Gerard Miller, Fyodor Tumansky, Catherine II).

The example of the history of the text of the Life of Alexander Nevsky over six centuries clearly shows the following: first, the historical and literary development of the legend (myth) about Alexander Nevsky, which completely merges with national history, with the self-awareness and self-knowledge of the Russian people; secondly, the historical and literary development of the genre, composition and style of the hagiographic work in the very period when the Great Russians were turning into a powerful freedom-loving nation. In this regard, the image of Stsmma is the relationship between the editions of the life of Alexander Nevsky.

the holy noble Prince Alexander Nevsky fully responded to the Russian idea, which is always beautiful in its development.

The essence of the movement of the Russian idea could be expressed in two words: first, it is the deep and high morality of the Russians, devoted to their Family, Hearth and their Land; secondly, it is no less a high level of utopianism of the idea of ​​national salvation, which consists in belief in the ancient Russian statehood - the Kingdom of Moscow - and in the state of modern times - the Russian Empire, whose founder was Peter the Great.

Prominent thinker and first philosopher of Russia in the first third of the 18th century. Feofan Prokopovich in "The Word on the Day of the Holy Blessed Prince Alexander Nevsky" when asked how a Russian person can be saved, he confidently answers: 1) "from natural reason", 2) "from Holy Scripture," 3) "from the deeds of the now celebrated saint of God" , i.e. St. Alexander Nevsky.

Such a sovereign like Prince Alexander, according to the preacher, serves as an example for the current sovereign Peter I: "And when we learn about our jobs and put them in the image of that holy Alexander Nevsky, - Feofan Prokopovich concludes, we see another image - a living mirror Alexandrov not only in the state, but also in the deed, the heir given by God to our monarch. "

This is how Old Russian morality laid the foundation for Russian historicism - "historical memory" - in politics and culture.

The great inspiring Idea of ​​good, opposing the Kingdom of Evil - this is the main idea of ​​the life of the Nevsky hero for six centuries, in which his image is revealed through a skillfully organized artistic verbal fabric.

A detailed concrete study of the texts of more than twenty editions of the Life based on 500 manuscripts is our next task.