Which genre is the tale of temporary years. "Tale of time years"

For more than 900 years, Russians have drawn information about its history from the famous "Tale of Bygone Years", exact date writing which is still unknown. A lot of disputes causes the question of the authorship of this work.

A few words about myths and historical facts

Scientific postulate over time are often subject to change, but if in the field of physics, chemistry, biology or astronomy, similar scientific revolutions Based on identifying new facts, the story has repeatedly rewritten in favor of the authorities or according to the dominant ideology. Fortunately, modern man It has a lot of opportunities to independently find and compare facts relating to events that occurred many centuries and even thousands of years ago, as well as get acquainted with the point of view of scientists who do not adhere traditional views. All of the above applies to such an important document to understand the history of Russia as a "Tale of Bygone Years", the year of creation and authorship of which has recently been questioned by some members of the scientific community.

"Tale of the time year": authorship

From the most "Tale of Bygone Years" about its creator, you can find out only that at the end of the XI century he lived in the Pechora monastery. In particular, there is an entry about the attack of Polovtsy on this abode in 1096, which was an eyewitness to the Chronicler himself. In addition, the document mentions about the death of Elder Yana, who helped writing historical labor, and it is indicated that the death of this monk occurred in 1106, which means that at that time a person who made a record was alive.

Russian official science, including the Soviet, since the time of Peter the First, believes that the author of the story of the Tale of Bygone Years is the chronicler Nestor. The oldest historical document that refers to it is the famous written in the 20s of the XV century. This work includes a separate chapter of the "Tale of Bygone Years", which is preceded by the mention as its author of some kind of blueberry from Pechersk Monastery. The name of Nestor is first found in the correspondence of the Pechersk Monk polycarp with Archimandrite Akindin. The same fact confirms the "Life of Rev. Anthony", compiled on the basis of oral monastic traditions.

Nestor Chronicler

"Official" author of the story "The Tale of Bygone Years" was canonized by the ROC, so it can be found in the lives of saints. From these sources, we learn that the Rev. Nestor was born in Kiev in the 1050s. At the age of seventeen, he entered the Kiev-Pechersk Monastery, where he was a novice of Reverene Feodosia. In a pretty young age, Nestor accepted Holder, and later adopted a dedication to the Ierodica. He spent his entire lives in the Kiev-Pechersk Lavra: here he wrote not only the "Tale of Bygone Years", the year of the creation of which is not known, but also the famous lives of the holy princes of Gleb and Boris, as well as labor telling about the first devotees of their abode. In church sources, it is also indicated that Nestor who has reached deep old age died around 1114.

What tells the "Tale of Bygone Years"

"The Tale of Bygone Years" is the history of our country, covering a huge time interval, incredibly saturated with a variety of events. The manuscript begins with a story about one of whom - Jafete - have been in the management of land such as Armenia, Britain, Scythia, Dalmatia, Iona, Iron, Macedonia, Macedonia, Cappadocia, Paflagia, Fessiona and others. The brothers began the construction of the Babylonian pillar, however, the angry Lord not only destroyed this structure, personifying the human pride, but also divided people "on 70 and 2 people", among whom were Noriki - the progenitors of the Slavs that occurred from the sons of Japhta. Next, it is mentioned about the apostle Andrei, which is precise, that on the shore of the Dnieper will appear great cityWhat happened when Kiev was founded with brothers cheek and choriv. Another important mention concerns 862 years old, when "choking, Slovenia, Curivichi and all" went to the Varyags to call them to pronomize, and came to their call Three brothers Rurik, Trour and Sineus with families and approximations. Two of the sucked Boyar - Askold and Dir - they took over from Novgorod to the Tsargrad and, seeing Kiev on the road, remained there. Further, the "Tale of Bygone Years", the year of the creation of which historians still have to clarify, talks about the Board of Oleg and Igor and sets out a story about the baptism of Russia. Ends the story of the events of 1117 years.

"Tale of the time year": history of studying this work

Nestor's chronicle has become known after Peter the first in 1715 instructed to make a copy from the Radzivilovsky list stored in the Königsberg library. Documents have been preserved confirming that the attention of the king on this manuscript, Yakov Bruce - Personality, notable in all respects. He also conveyed the transfer of the Radzivilovsky list to the modern language that was going to write the history of Russia. In addition, such well-known scientists, as A. Shleplezer, P. M. Stroyev and A. A. Chematov, were engaged in the study of the story.

Chronicler Nestor. "Tale of the time year": Opinion A. A.Shakhmatova

A new look at the "Tale of Bygone Years" was offered at the beginning of the twentieth century. His author became A. A. Chematov, who proposed and substantiated the "new history" of this work. In particular, he led the arguments in favor of the fact that in 1039 in Kiev based on the Byzantine chronicles and local folklore, a Kiev arch was created, which can be considered an ancient document of this kind on Russia. At about the same time in Novgorod was written precisely on the basis of these two works in 1073, Nestor created the first Kiev-Pechersk arch, then the second and finally the "Tale of Bygone Years".

"The Tale of Bygone Years" is written by a Russian monk or Scottish prince?

The last two decades were rich in different kind of historical sensations. However, justice must be said that some of them did not find scientific confirmation. For example, today there is an opinion that the "Tale of Bygone Years", the year of the creation of which is known only approximately, is actually not written in the period between 1110 and 1118, but the sixth centuries later. In any case, even official historians recognize that the Radzivilovsky list, i.e., a copy of the manuscript, the authorship of which is attributed to the nember, was made in the XV century and then decorated with numerous miniatures. Moreover, Tatishchev wrote a "history of Russia" not even from him, but from the recovery of this work on the modern language, the author of which, perhaps, was Jacob Bruce himself - the Robert Robert's first King of Scotland. But this theory does not have any serious justifications.

What is the main essence of non-workers

Experts who adhere to an unofficial look at the work attributed to Northrist, believe that it was necessary to justify the autocracy as the only form of government in Russia. Moreover, it was this manuscript that put a point in the question of refusing the "old gods", pointing to Christianity as the only right religion. This was the main essence in this.

"Tale of the time year" is the only work that tells the canonical version of Rus's baptism, everyone else is just referring to it. Already one should make it very close to studying it. And it is also the "Tale of Bygone Years", the characteristic of which adopted in official historiography today is questioned, is the first source that tells that Russian state trucks occurred from Rurikovich. For each historical work, the date of creation is very important. "The Tale of Bygone Years", which has exceptional importance for Russian historiography, does not have. More precisely, on this moment There are no irrefutable facts that allow you to specify even a specific year of its writing. And this means that there are ahead of new discoveries that may be able to shed light on some dark pages of the history of our country.

"The Tale of Bygone Years" is an old Russian chronicle created by Monok Nestor at the beginning of the 12th century.

The story is a major essay that describes the events taking place in Russia starting from the arrival of the first Slavs and ending with the 12th century. The chronicle itself is not a solid narrative, it includes:

• historical notes;
• posted articles (starting from 852); One article tells about the events that occurred in one year;
• historical documents;
• teaching princes;
• living saints;
• folk legends.

The history of the creation of "Tale of Bygone Years"

Before the appearance of the "Tale of Bygone Years", there were other collections of writings and historical notes, which were mostly monks. However, all these records were local and could not imagine full story Rus's life. The idea of \u200b\u200bcreating a single chronicle belongs to the monk to Northor, who lived and worked in the Kiev-Pechersk monastery at the junction of the 11th and 12th centuries.

Among scientists there are some discrepancies in the history of writing a story. According to the generally accepted theory, the chronicle was written by Nestor in Kiev. The initial editorial office was based on early historical records, legends, folklore stories, teachings and records of monks. After writing, Nestor and other monks reroyed the chronicle several times, and later the author himself added a Christian ideology into it, and this edition was already considered final. As for the date of the chronicle creation, scientists call two dates - 1037 and 1110.

The chronicle, compiled by Nestor, is considered the first Russian chronicles, and its author is the first chronicler. Unfortunately, no ancient editions have come to this day, the earliest option that exists today is dating from the 14th century.

Genre and idea of \u200b\u200b"Tale of Bygone Years"

The main purpose and idea of \u200b\u200bcreating a story was the desire to present a consistently whole story of Russia from biblical times, and then gradually complement the chronicle, painstakingly describing all the events that occur.

As for the genre, modern scientists believe that the chronicle cannot be called purely historical or purely artistic genreSince it is present elements and the other. Since the "Tale of Bygone Years" was rewritten several times and was complemented, then her genre is open, as they say sometimes not consistent with each other in style of part.

The "Tale of Bygone Years" was distinguished by the fact that the events told in it were not interpreted, but simply retells as impassively as possible. The task of the chronicler is to convey all that happened, but not to draw conclusions. However, it is worth understanding that the chronicle was created from the point of view of Christian ideology, therefore, it is appropriate.

In addition to historical significance, the chronicle was also a legal document, as it contained some of the arrangements of laws and the instructions of the Grand Princes (for example, the "teaching of Vladimir Monomakh").

The story can be divided into three parts:

• at the very beginning, it is told about biblical times (the Russians were considered the descendants of Jafeta), about the origin of the Slavs, O for the reign, on the formation, on the baptism of Russia and the formation of the state;
• the main part is the descriptions of the life of the princes (, the princes of Olga, Yaroslav Wise, etc.), descriptions of the life of saints, as well as stories about the conquest and great Russian heroes (Nikita Kozhemyaka, etc.);
• the final part is devoted to the description of numerous, wars and battles. In addition, it contains princely necrologists.

The meaning of the "Tale of Bygone Years"

The "Tale of Bygone Years" became the first written document in which the history of Russia was systematically presented, becoming it as a state. It was this chronicle later that all historical documents and legends had the basis of all historical documents and draws their knowledge of modern historians. In addition, the chronicle has become a literary and cultural monument of Russian writing.

Before the appearance of the Tale of Bygone Years, there were other collections of works and historical notes in Russia, which were mainly monks. However, all these records were local and could not imagine the full history of Russia's life. The idea of \u200b\u200bcreating a single chronicle belongs to the monk to Northor, who lived and worked in the Kiev-Pechersk monastery at the junction of 11 and 12th centuries.

Among scientists there are some discrepancies in the history of writing a story. According to the main generally accepted theory, the chronicle was written by Nestor in Kiev. The initial editorial office was based on early historical records, legends, folklore stories, teachings and records of monks. After writing, Nestor and other monks several times reroyed the chronicle, and later the author himself added a Christian ideology into it, and this edition was already considered final. As for the date of the chronicle creation, scientists call two dates - 1037 years and 1110.

The chronicle, compiled by Nestor, is considered the first Russian chronicles, and its author is the first chronicler. Unfortunately, it did not reach our days an ancient editions, the earliest option that exists today is dated by the 14th century.

Genre and idea of \u200b\u200bthe Tale of Bygone Years

The main goal and idea of \u200b\u200bcreating a story was the desire to present a consistently all story of Russia, ranging from biblical times, and then gradually complement the chronicle, painstakingly describing all the events that occur.

As for the genre, modern scientists believe that the chronicle cannot be called a purely historical or purely artistic genre, since it is present elements and the other. Since the tale of temporary years has been rewritten several times and supplemented, then her genre is open, which sometimes they say that they are sometimes not consistent with each other on the style of part.

The tale of the time years was distinguished by the fact that the events told in it were not interpreted, but simply retells as impassively as possible. The task of the chronicler is to convey all that happened, but not to draw conclusions. However, it is worth understanding that the chronicle was created from the point of view of Christian ideology, therefore, it is appropriate.

In addition to historical importance, the chronicle has also been a legal document, as it contained some of the arrangements of laws and the instructions of the Grand Princes (for example, teaching Vladimir Monomakh)

The story can be divided into three parts.

At the very beginning, it is told about biblical times (the Russians were considered the descendants of Jafeta), about the origin of the Slavs, about the variation of the Varyag for the reign, the formation of the Rurikovsky dynasty, Baptism of Russia and the formation of the state.

The main part is the descriptions of the life of the princes (Oleg, Vladimir, Olga,Yaroslav Wise and others), descriptions of the life of saints, as well as stories about the conquests and great Russian characters (Nikita Kozhemyak and others).

The final part is devoted to the description of numerous campaigns, wars and battles. It also contains princely necrologists.

Meaning of the Tale of Bygone Years

The tale of the time year became the first written document in which the history of Russia was systematically presented, becoming it as a state. It was this chronicle later that all historical documents and legends had the basis of all historical documents and draws their knowledge of modern historians. In addition, the chronicle, having open genreAlso became a literary and cultural monument of Russian writing.

The "Tale of Bygone Years" contains 2 basic ideas: the idea of \u200b\u200bindependence of Russia and its equality with other countries (in the description of hostilities) and the idea of \u200b\u200bthe unity of Russia, the Russian prince's kind, the need for the Union of Princes and the condemnation of the strife ("Legend of Varyag"). The work allocates several main topics: the topic of uniting cities, the topic of military history of Russia, the topic of the peaceful activity of the princes, the topic of the history of the adoption of Christianity, the topic of urban uprisings. According to the composition, this is very interesting work. It disintegrates into 2 parts: up to 850 g.-Conditional chronology, and then weather. There were also such articles where the year stood, and the records were not. This meant that this year nothing significant happened, and the chronicler did not consider it necessary to record it. Under the same year could be a few major narratives. The chronicle includes symbols: vision, miracles, signs, as well as messages, teachings. The first, dated 852, the article was associated with the beginning of the Russian Earth. Under 862, a legend was placed on the calling of Varyagov, the establishment of a single ancestor of the Russian princes Rurik. The next turning stage is connected in the chronicles with the baptism of Russia in 988. The final articles tell about the prince of Svyatopolka Izyaslavich. Also, a composite peculiarity of the "Temporary Tale" manifests itself in the conjunction of the set of genres in this work. In part, because of this one year, the messages of different content were placed. The chronicle was a set of primary genre formations. Here we find the weather record - the simplest and oldest form of narration, and the chronicle story, the chronicle of the legends. The proximity of the chronicles K. life literature It is found in the stories about the 2-eyed martyrs, about the foundation Kiev-Pechersk Monastery And his devotees, about the transfer of the relics of Boris and Gleb, about the breakdown of Feodosia Pechersk. With gravestone genre board words The necrological articles were connected in the chronicles, which often contained verbal portraits of dead historical figures, for example, the characteristics of Tmutarakan Prince Rostislav, poisoned during the Pir of Byzantine Warrior. Symbolic landscape sketches. Unusual natural phenomena The chronicler is interpreted as "signs" -Presentability of more than the coming death or glory.

In the depths of "Tale of Bygone Years", a military story begins to form. The elements of this genre are already present in the story about revenge Yaroslav Svyatopolku Okayannoe. The chronicler describes the collection of troops and a campaign, preparation for the battle, "Schu evil" and the flight of Svyatopolka. Also, the features of military stories are traced in the "Tale of Taking Oleg Tsaryrad", in the story "On the Battle of Yaroslav with Mstislav".

An image of historical persons and originality of the stylistry "Tale

Temporary years.

Central heroes Chronicles-princes. Chronicles 11-12 centuries. Pictured them from the point of view of the preceding prince ideal: a good warrior, head of their people, generous, gracious. Prince also is a kind Christian, a fair judge, merciful to those in need, a person who is not capable of any crime. But in the "Tale of Bygone Years" of the ideal princes a little. First of all, it is Boris and Gleb. All other princes are presented more or less versatile. In the chronicle, the squadus supports Prince. The people are most often depicted as the power of the suffering. The hero appears from the people and rescues the people and the state: Nikita Kozhemyaka; Patterns that decide to get through the enemy camp. Most of them have no name (they are called by age), it is not known anything about their past and the future, everyone has a hyperbolamic quality reflecting with the people-force or wisdom. The hero appears in a definite place at the critical moment. In the image of the heroes of the initial chronicle, the influence of folklore is very affected. The first Russian princes (Oleg, Olga, Igor, Svyatoslav, Vladimir), the chronicle gives a few, but bright characteristics, highlighting the dominant trace in the image of the hero, and the individual order. In the form of Olga, the wisdom of the statesman, which is expressed in the search for a single faith and in revenge of the rates. Epically concise characteristic of Svyatoslav. This is straightforward I. courageous man, easy to communicate with warriors, he preferred a victory in the open battle of military tricks. He always warned the enemies about what she was preparing a hike. Characteristic Svyatoslav is given through his actions, perfect feats. In later fragments of the chronicle on the 1st plan, the image of Prince-Good Christian. The characteristics of these princes are official, devoid of individual accepts. The prince killer could turn into the righteous; Yaroslav Wise from a reclamation son turns into an instrument of Divine Caras for Svyatopolka Pokyanny. In the chronicles there is a mixing style of monumental historicism, epic stylistics and church stylist. In the stories made in the style of monumental historicism, everything is known in advance, the fate of the hero is predetermined. And in epic parts often used the effect of surprises. Also, the feature of the stylistics is the mixture of various genres in one chronicles, a stony to one year of different events (especially if this event lasted for several years).

The originality of the content and forms of the Novgorod chronicle of the era of feudal ^) fragmentation. Features of the genre of military story. "Tale about (ITVA on the Lipic River."

The basis of the Novgorod 1 chronicle was the records that were conducted at the courtyard of the bishop. The chronicle herself retained the names of some authors, for example, Herman was carried out and his successor to Timothy's stuff. Chronicles often expressed their point of view on the events described. The Novgorodians themselves chose the princes themselves and treated them very highly, so the prince was not the main face of the Novgorod chronicle. The main content of the chronicles was recorded about the life of the city and the entire Novgorod land. Paints of disasters, nature phenomena appear repeatedly. Much attention is paid to diverse activities Correspondent, especially building and painting churches. The number of people mentioned in the chronicle is very large: citizens, positors, etc. Novgorod chroniclers have been prone to brevity, most records were weather. All Novgorodians were patriots of their city, so in the descriptions of the battles, they were prone to exaggerate the number of enemies and increase the number of Novgorod. The event type is very rare and stands on the border with informative. Frequently used legendary plots. A bright distinctive feature of the Novgorod chronicle is the direct statement by the author of his opinion about people. A genre that can with confidence be allocated in the chronicle is a military story. Types of military leaders in the Novgorod chronicles are the same as in other principalities (informative and eventful), but the boundaries between them are much more prick. In military agendas, small attention is paid to the heroes, although the characters mentioned in them are much more than in other chronicles, since the authors call the names of the princes, and the governor, and individual citizens. Very briefness of the description of the battle (most of the chronicles were created by spiritual persons from military events). The chronicles cared for the glory of their city, extremely reluctantly wrote about the defeats of Novgorod. Often, the defaults were often resorted for the results of the battle, instead of what the death of individual Novgorod was reported, it was mentioned that the enemies died more. One of the few events in the Novgorod Chronicles is a story about the battle on the Lipica River in 1216. The first part tells in detail the events preceding the battle. The beginning of the Mstislava hike with Novgorod against Yaroslav is dating. Then describes the movement with battles near small cities, which the allies claimed or Yaroslav himself, there are no descriptions of the battle. Exactly indicates the location of the troops that came to the battle. The second part tells about the battle. The description is very briefly. The third part tells about the consequences: the flight of Yaroslav to Pereyaslavl; Arrest of prisoners of Novgorod, why many died; Exile of Yuri from Vladimir and the workout there is Constantine; Returning Novgorod from Pereyaslavl and the arrival of Yaroslav to Novgorod. The heroes of the work are characterized very weak, as in most Novgorod leaders. The author emphasizes the correctness of Mstislava and his desire to avoid bloodshed. Simple Novgorod soldiers appear. They determine how they will fight, and win. The narrator openly and consistently expresses its position. He rejoices the victory of Mstislava, surprised that "the sony's son on the son, brother on his brother .." (during the collection of princely coalitions). The author's position, as in a variety of Novgorod stories, is manifested in the exaggeration of the strength and loss of enemies and the increase in the strength and loss of Novgorod. Speech of acting persons spoken, concise. IN different parts Military formulas are used: "Many of the breaks, and other excuses, and the Xubesha region", less numerous than in informative poses.

Word about law and grace

Kirillin V. M.

Monuments of the ancient Russian church eloquence in their genre nature can be divided into two discharge. The first of them is what is usually called a pastoral sermary - refer to the didactic eloquence. Such oratory creativity is represented by teachings written in the XI century. Novgorod Bishop Luke Liquid and Hegumen of the Kiev-Pechersk Monastery Feodosius.

The whole thing is epidictic, or solemn eloquence. To compile the speeches of a solemn type, a relatively high formation, literary culture and skill were required. As a rule, the ideological purpose of such speeches, in contrast to the narrow-type tasks of the usual pastoral sermon, was associated with the sphere of "large" problems of religious, church and public life. In the artistic terms, solemn speeches belonged to the region high art. That is why they are characterized by a certain complexity of forming ideological content and generalization, composite-stylistic form, and polyvariance of patter. In book tradition Ancient Russia Such works were usually designated by the term "word". Work on them required compliance with strict literary rules and was conjugate with the spirit of creative inspiration.

In this regard, considerable interest is the "Word of Law and Grace" - the earliest monument of the ancient Russian solemn eloquence. In the sources, this speech is usually equipped full name without instructions on her genre affiliation: "About the law, Moses Danynom, and about the benefitment and truth, Jesus, former, and how to exile, grace and truth in the Earth of Epiphany, and faith in the language of the password, and to our language Russkago; and praise Kagan to our Volodymina, From him, Krgeschi bye; and prayer to God from Earth is our. Lord, bless, otcha! " Created in the XI century, the "word" was preserved in several dozen handwritten copies, the oldest of them relate to the end of XIV or the beginning of the XV century, but a fragment of the monument on the manuscript of the XII-XIII century is also known.

Despite the fact that among the ancient Russian scribes, the factory work was very popular and often corresponded, the broad scientific community met him quite late, only in 1844, his first publisher and researcher became a church historian and archeographer A. V. Gorsky, subsequently archer and rector. Moscow Spiritual Academy, Dr. Theology and Corresponding Member The Imperial Academy science The text of the work this wonderful Russian scientist found in the handwritten collection of the XV century., Viewing the Book Collection of Holy Synod (now GIm, Synodal Cathed., No. 591). In it directly to the "Word", two more texts were adjacent - "Prayer" and "Confession of Faith" with a shut-off record from the face of "Mnich and Ilarion Project" regarding its dedication in 1051 in Kiev Metropolitan. The last detail, as well as the ancient Russian handwritten tradition, and allowed the rustic suggest that the author of the "Words" was this church figure.

Unfortunately, only fragmentary information has been preserved about mentioned hierarch. First, the "Tale of Bygone Years" in the article under 1051 reports that at the same time, Hilarion was a priest in the Holy Apostolic Church in the village of Berestov near Kiev, the suburban residence of the Grand Prince Yaroslav Wise; that he was "husband of good, books and Postnik"; That on the shore of the Dnieper, he is "myself" for a secluded prayer "Pechersku Malu Yuzajano, KDe now the Old Pechersk Monastery", and that, finally, it is his "Possi Yaroslav Metropolitan". Secondly, at the beginning of the "Charter of Prince Yaroslav about church courts" reported that the work on the introduction of the rules of Greek Nomokanun in the Russian life was carried out together with Metropolitan Larion. Thirdly, in the "Life of St. Feodosius Pechersk" there is a message about some "Larion's" Larion's "Books", which was "Books Hytr Psati, Siy on all the days and novains a book in Keels ... Feodosia." That's all.

In 1055, Novgorod First Chronicle mentions another Kiev Metropolitan - Ephraim, Greek by origin. What is the further fate of Hilarion, is not known. It was suggested that his life was ended in the walls of the Kiev-Pechersk Monastery, where he lived under the name of Nikon, adopting Schima. But the identification of Hilarion and the chronicler of Nikon's great documented in no way confirmed. It is obvious how that Hilarion was the first Metropolitan elected to the Kiev Department of Russians in violation of the Canons of the Byzantine Church, and also acted as a like-minded resident of the Grand Kiev Prince Yaroslav Wise. As for the "word about the law and grace", some of the historical realities mentioned in it allow us to dawn it between 1037 and 1050. That is, it was written before the molding of Hilarion.

What is the written and, undoubtedly, spoken by Hilarion, this, in the expression of the major church historian Makariya Bulgakov, "Jewelness and, can be said, the pearl of our entire spiritual literature of the first period"? Already in the title of the work, it is indicated that the speech in it is about the Old Testament and Christian faith, about their connection and relationship, about the spread of Christianity and, in particular, about the baptism of Russia thanks to the Great Prince Kiev Vladimir. In addition, the "Word" contains the praise of Vladimir and prayer to God.

So, the essay of Hilarion is thematically complex text. The first part of his section begins with dogmatic thinking that Jews (Israel) and Christians confess the united, common God. At first, he did not allow the "tribe of Abraham" in the pagan event through the law, but then, sent by his son, through his incarnation, baptism, the preaching about the good ("Gospel"), the goddedness, death and resurrection led all nations to eternal life. The difference criterion between the law (Judaism) and grace (Christianity) is, according to Hilarion, an idea of \u200b\u200bthe "future century". If the law only got prepared, brought the Jews to baptism, - and its importance is limited, then baptism directly opens the way to salvation, for eternal life in God all those who have been baptized. After all, Moses and the prophets were predicted only about the coming of Christ, but Christ and then his students have already taught about the resurrection and of the future life. Further, in the first section "Words", Hilarion illustrates this idea through a long series of detailed figurative-symbolic comparisons and opposition. The material for its historosophical reflections is the exegetic retelling of biblical narratives. The "Law", according to the speaker, is associated with the concepts of lies ("wall"), the cold ("Jobbie"), with the images "Moon", "Sushi", as well as Old Testament Characters: Agari ("Slaves"), Izmail (Son Slaves), manassey (eldest son Joseph). On the contrary, the "grace" associatively conjugate with the concepts of truth ("truth"), heat ("sunny heat"), with the images of the "Sun", "dew" or the Old Testament Characters: Sarry ("Free"), Isaac ("Son of Free "), Ephraim ( junior Son Joseph).

Having determined the importance of Judaism and Christianity, Hilarion further sets out the dogmatic doctrine of the bilateral, the God-human nature of Christ. And again illustrates the last long number of comparative figurative pairs like: Christ, "Yako Man Standing 40 Dnis, and Yako God will defeat the sophisticated ... Jaco, the man, you taste, drink the Spirit, and AKO God is labeled and the earth shook." The greatness of Christ is that through his godfather, he predicted people to save and destroyed the "crime and sin" of those people who took it. Jews who, who, "Yako villain suffering", thus caused the "Anger of God the final": Jerusalem, on the prophecy, was destroyed by the Romans, the "Judaism of Otola Moscow", the law "Foress", and his servants were scattered around the world , "Yes, do not bump evil to stay." On the contrary, Christianity has spread to all countries: "Lepo Bo grace and the truth in the new people of Valyati! Do not enhance bo, according to the Lord, the wines of Novaago, the student of the Vetchi wines, promises in Judaism. Whether they will see if they see The wine will lie down. It's not moguely Bo law. Wall to hold, but moggly idol has passed. What is the truth of grace to keep the doctrine? n new teachings - new furs, new languages! and both will grab. "

Thus, the goal of the first section "the words" is a polemical. The author sought to prove the superiority of Christianity over the Old Testamental religion and through this, probably the superiority of the Christianity of Russia who has fallen its former importance to the Khazar Empire.

Probably, at the time when the work was created and uttered, this task was recognized as a particularly relevant. In fact, first, still long before Hilarion between Russia and the Khazar kaganate, the ruling top of which confessed Judaism, the relationship of the competition type was formed: at first Russia paid a tribute to Khazara, but then the roles changed, and in connection with this, apparently, the Russians The princes arose confidence that they were perceptuals of the authorities who belonged to the Lords conquered by them, from here and adopted by the Great Russian Princes of the title - "Kagan". Secondly, in the process of developing relations between Russia and the Khazar kaganate, some part of the Khazar Jews moved to Kiev and here, finding for themselves, obviously, favorable conditions, assieved, and in the future, naturally, found some contacts with the Kiev. Thirdly, the attempt of Jews is known to increasing Vladimir Svyatoslavich to Judaism when he thought over the choice of state religion. And even though this was unsuccessful, she still testifies to the immediate and living nature of relations between Jews and Rusichs. Fourthly, such relationships, apparently, were not always cloudless, especially after the adoption of Christianity Rus. At least two recorded in the Old Russian literature and referring to the XI century. Traditions. So, in the "Life of St. Feodosia Pechersk", written in the late XI or at the beginning of the XII century, it says that this devotee used to visit Slobods in Kiev, where Jews lived, for the sake of debate with them about faith. But ascending to the second quarter of the XIII century. The pages of "Kiev-Pechersk Catema" more definitely indicate that sometimes the relationship between the Russians who accepted Christianity and Jews were as hostile. For example, Novella Catema about Evustralia Postsniting testifies that the Jews who lived in Russia not only traded Russian Christians as slaves, but also happened, they tried through the torture to force them to refuse their faith in favor of Judaism. So the polemical topic sounded in the "word about the law and grace" was generated not only by religious consciousness, but also, undoubtedly, the most real life.

The second section of the speech of Hilarion is historical. This is a reflection on the importance of the adoption by Russia of Christianity. "Vera Bo grazing," says he says to our language Ruskaago Doid. And the legitimate yeszosh, the Euagelsk source, was flooded, and covered the whole land, and there was a place. " All subsequent reasoning is also built at the reception or opposition, and all with the same pharmaceutical purpose. Only now the fact of the glorious attachment of Russia to the Christian world and the fact of the nonsense of Judaism are compared. And at the same time, the advantage of Christian Russia is comprehended in front of Russia's ruus: "Our whole countries of God are ours to Pomoralov and us are not a condom, Vychotka and Savior, in Mind Truend. Empty Bo and Press of the Earth of Our Dushchi, Idolskaya Snowstorm The source of Euagelskiy, by the whole land of our ... ".. Hilarion, at the same time, uses a long series of figurative correlative pairs, in which the anti-Yeah's theme sounds:" and the strangeness is essential, the people of God are frozen. And the pricks of the former, his sons. Not Jewysky Julim, ny Christian blessings. Do not create advice, crucified it, nyako crucified. Do not call the save, but I am unsubstantiated by the hand. Do not proceed, but from them I drink a source.

Next, speaker, leading biblical sayings on the universal fishery of God's fishery salvation of mankind, justifies the idea that the openly Old Testament prophets and those who have been said about the universal, outside of the Jew, recognizing God, concerns in particular and Russia: "And to take it about us, Languages, which is played:" Open the Lord of the Music Holy Holy Pre All Languages, And to lack the WSI KONCON Earth Salvation, hedgehog from our God! ... "" (Isa. 52: 10). As can be seen, the introduction of Russia to Christianity is interpreted by Hilarion in the context of the sacred legend about the fishery of God regarding the history of mankind. Having determined the meaning of the baptism of Russia, the author of the "Word" starts to the praise of the prince Vladimir. He builds it in the form of personal appeal to him and in the intonation, filled with inspired patriotic pathos. The main theme of this third - the panegonic - section of the works are not so much personal advantages of Vladimir, - His nobility, courage, mind, political power, mercy (although it is noted by a speaker, how much is the phenomenon of his spiritual transformation into Christian and the Baptist of Russia.

The value of the prince of the prince of Act, the Hilarion reveals again by means of taking comparison - hidden or straight. "Praise the same praise glasses," he starts his own Slavor, "Romanskaa Country Peter and Paul, Ima, is Veroval to Jesus Christ, the Son of God; Asia, and Ephesus, and Pafm - John theology; India - Foma, Issue - Mark. All countries , and grades, and people touched and glimpse the ongo of their teacher, illy, I have an Orthodox faith. Praised and we are on the strength of our small praise of the Great and Divnai Sobashoago, our teacher and mentor Velikagago Kagan Our Land of Volodimer ... ". Already in this passage, the thought is involved in the exceptional nature of the Entrepreneur of the Russian Prince. If the countries of the East and the West thank for their introduction to Christ of his immediate students and successors, the Holy Apostles, then Russia is obliged to be their baptism state Workerwhose fame was founded only on military and political victories. His advantage is that he himself, his will, without the help from the side, only to learn about the burgache "earth of Greck", "he entered the heart, Vyzgore Duche, Yako to be Him Christian and the Earth."

In rhetorical admiration, Hilarion addresses Vladimir, praying to explain to "Wonderful Chyudo": as he, never personally see the Savior, not hearing in his land of the apostolic sermon, no witness witness to demons with the name of Jesus, found faith and became his student . Trying to understand this, Hilarion emphasizes the spiritual dating of Vladimir, as well as his "good meaning and wit." It was thanks to them, the prince managed to realize, "Yako is God the One, the Creator invisible and visible, heavenly and the land, and the Son of his son in peace." It was this awareness that led the prince to Christ and "in the holy font." But Vladimir's merit is due not only to his personal appeal, and not even by the fact that he also led someone to Christianity! The Lord, on the conviction of the speaker, having encouraged him "the glory and honor" "on Heaven,", above all, for destroying the "misconceptions of idolskyi ice" in the whole "area". In this regard, Vladimir, or Vasily, is similar to the founder of the Byzantine state, the Holy Equal-Apostles Constantine Great. "The appearance is the same," says he says, "the glory and honor of the promise of the promise of the Lord on Heaven, the blessing of yours for the sake of the sake of the sake of the sake of it. This conclusion about the equalities of Caesar Konstantin and Prince Vladimir is based on a number of reduced by Hilarion in order to compare the facts of church-political work of the first and second. And such a comparison, and such a conclusion naturally flow out of the previously expressed patriotic thought that the Russian princes "is not in the Hood of Bo and the unknown land of the landlord, n in Ruska, Like the knowledge and hear is eating four End of the Earth!". In addition, all the historiosophical arguments of Hilarion claims, in essence, although not directly, the idea of \u200b\u200bequality between Russia in relation to Byzantium, the idea is particularly relevant in the era of Yaroslav Wise, who built its external and internal politics and dismissed and independently of Constantinople. And it is quite applements that, figuratively substantiate the idea of \u200b\u200bself-sufficiency of the Russian Earth and continuing his appeal to Vladimir, Hilarion speaks about this his son - Georgia (the baptismal name of Yaroslav); And he speaks about him as a "faithful post" Vladimir and how about the "governor" of his power. The latter continued by the father who started by the father of the spread of "Blagovery" in Russia, "the uncommon of yours Tile, Akya Solomon Davydov: ... The house of God's great holy of his wisdom of Coruse, ... Jaco also does not fit in all the semi-of-the-west. AND nice town Your Kyiov Great, Yako Venty, laid out. I betrayed the people of yours and Grade Holy, All-Watch, soon to help Christian Holy Bogoroditsi, and the Church and the Church on the Great Gate of Corpzda in the name of Pervaago of the Lordscago of the holiday - the Holy Advisor.

At the end of the commendable section of the considered work, the rhetorical pathos of the speaker rises to the prayer apotheosis: "Instani, about the honest chapter, from the coffin of yours! Attani, Ottryasy Sonja! Nesoma Bo died, but I don't care about the streets of all vestivia! Voinany, I died Die tying in Christ, the belly of the whole world! Ottryasi Dot, Vyzvii Ophi, yes, we see, how to choose the Lord Tamo Tamo, and on the earth, I left the son of yours! Look, you have a friend of Georgia, Warring my womb, Wang Milahago! Ident , His Lord Izivo from Crest Your Way to Waving the painting of the land of your lands and enjoy, and they weresed! Together, everyone and the beloved fucking dreams are yours! Look at your grandchildren and great-grandchildren, how do you live, why keep the essence of the Lord ... ".

Essentially, it is a prayer for the prosperity of Russia and Prince Yaroslav Wise, expressed in the form of fused in long chains and interfering with commendable, thankful and leisure exclamations. But the prayer faced precisely to Vladimir as a staying in heaven in the host of the saints of God. She ends rhetorical in their genre nature sections "words about the law and grace."

Next in very early list The works read "Prayer to God", as it is indicated in the title to the whole text. However, sometimes the ancient Russian scribes rewrote only her text in the form of independent work Hilarion. On this basis, apparently, some researchers, publishing "Word", did not include prayer in its composition. Nevertheless, besides the fact that her belonging to the "Word" as an integral part follows from the very name of the latter, its content as a logical continuation of the previous text also says. If the rhetorical part of the "Words" ends to Vladimir's past to pray before God about his son Georgia, so that he accepted "the Crown of Glory Affects with all the righteous, who worked it for" (for God), who won the faith of fame in this end Next prayer in the form of the Gloomy of God: "Six of the same time, about Vladyko, King and God, our High and Slavny people are humanitably, the victims of the Slav and the honor and pleasants are creating their king, a poignant, Yako. Tob is a goodwent! ... ". And then followed by the reachable-leeward detention, main topic Which is hope for the mercy of God.

But among them there are also thematically echoes with the rhetorical part of the work of the work. For example, the mention of the not yet burning paganism: we "and the flock, hedgehog newly started to the mouth, Eastrg from the womb of idolatry, a whose passer ... do not leave us, and still bludming, not opening us! ..."; Or a comparison with the history of Jews: "The same fear, it should be stiffs on us, Yako on Jerusalem, leaving you and did not go to your way. N is not coordinating to us, Yako and you are, on the case of ours! ..."; Or finally, the patriotic appeal is a petition: "And I submit to the world, do not bring the temptation of the temptation, do not betray us with Chyujdih, do not know Hradi Captivene and herd your allegiation to the land of incompatibility, and not to roll the country: "CDE is God them?" ". In general, this prayer seems to summarize the entire product and the chain of binary comparisons expressing the idea of \u200b\u200bcontinuity and hereditary attitude to the past: Judaism - Christianity, Khazary - Rus, old Christian peoples - new Christian peoples, Byzantium - Rus, Konstantin - Vladimir , Pagan Rus - Christian Rus, the beginning of Christianity in Russia - the continuation of Christianity in Russia, Vladimir - Yaroslav-Georgy, Prayer to Vladimir - Prayer to God. And in general, all parts of the "word about the law and grace" - both dogmatic, and historical, and panegyric, and prayer, - each in its own way, is developing a single patriotic topic Independence of the Russian people and - wider - equality of all Christian states.

The components of the "word" parts are inextricably linked into one ideologically a holistic narrative building. This building, as can be seen, is distinguished by the impeccable slightness of the content and composite structure. But at the same time, it has both high artistic and stylistic qualities, ornamental branched beauty of the exterior decor. It is inherent in bright imagery, a solemn patience, emotional emotion, journalistic pointedness, elevated strength of the biblical language, correlation with the context of Christian thought and history.

Accordingly, Hilarion uses the richest set of inherent Sacred Scripture and church literature of artistic expressiveness. These are poetic trails (metaphors, comparisons, likes, symbols, the game in consonant words), and poetic figures (the question, exclamation, appeals, opposite), and the rhythmic organization of the text (syntactic parallelism, anaphoric repeats, verb rhymes, associated verbs). This is a generous application. biblical images, quotes and paraphrase, fragments from church chants, as well as various borrowing from other sources. The examples above fully reflect the features of the literary manner of Hilarion. But here's another fragment in which, as it seems, all the basic meaningful "Words" sounds sound and, which is quite brightly demonstrated noted by the formal properties of the speech of the ancient Russian speaker:

"Coe Bo is already already with all Christian Slavim, the Holy Trinity, and Judea is silent. Christ is Slavim, but the Jews of Klenomi. Living languages, but the Jews of the Nestroven. Jaco, the Prophet Malachi Retch:" Blind of Wicknie in the son of Israel, and the victims from the hands of They will not put it, in turning out of the same way and the West, the name of my Slavimo is in countries, and at all the place of Temian named after my behalf. Yako name my Veliko in countries! "(Wed: Mal. 1: 10-11). And David:" All the Earth and Pokkonitiy Tit and sings Tob: "And, Lord, our Lord! Syako Chyudo Your name is yours throughout the Earth ! " (Wed: PS. 65; 4). And no longer an idolatle called, ny Christiania; Not even hopelessness, ny-fading eternal. And no longer Sotonino's Keyboard, n Christ church Side. Already we are no longer ordered by each other, but Christ is ordered and a fraction of the sacrifice of God and Four. And no longer sacrificed the blood fell on, but the Christists of the Prechistan, the blood we saved. All countries are the good God OUR Pomloov, and we are not a condom - vychotka and sackes, and the True Remune. Empty Bo and the dust of the land of our land, Idolovsky Snowing the Hu, the source of the source, the source of the Eugelsk, is on the whole Earth.

Although the "word about the law and grace", according to the author himself, was not intended for ordinary people, And for the "chosen", "the preisoler satisfied the sweetness of the book", that is, for people relatively educated, it still gained very wide popularity among the Old Russian readers. He was not only rewriting (dozens of lists are preserved), but also recycled (several of his editions are known). Moreover, the essay of Hilarion was used as a source in the preparation of new works. So, his traces are found in a number of old-Russian texts of the XII-XVII centuries: for example, in the printed praise, Vladimir Svyatoslavich (XII-XIII century), in the praise of Knuckle Vladimir Vasilkovich and his brother Mstislav from the "Volyn Chronicle" (XIII century), In the "Life of Leonty Rostovsky" (XII century), "Life of Stephen Perm" (end of the XIV century). Finally, the "word" was used in South Slavic literature. So, in the second half of the XIII century. Borrowing from it was made by the Serbian-ink Domentian writer in the preparation of "Life" of Simeon and Savva Serbian. So, just as, on the thought of Hilarion, his time of his time was known in all ends of the world, and his wonderful speech - undoubtedly, a brilliant oratorical work - attracted its meaningful and artistic significance wide circle Readers of the Middle Ages and for a very long time. So, already the first independent manifestations of artistic thought in the work of the Old Russian writers, how can you judge the word about the law and grace of Metropolitan of Hilarion, not at all student. Filling their power of the insightful spirit and intelligence, which produced them high truth And beauty did not dry and subsequently, and for centuries. It also points to this little, which came to us contrary to the attempted time and different circumstances. Like the book of books "Bible", like an icon or temple, the old Russian art of the word is striking by his amazing seriousness, deep, by a completely indestructible desire to comprehend the most important, most important, the most necessary for a person, since he is aware of himself as the creation of God and as a child of his Earth, their people and their country.