Why do we turn to the literature of the distant past? What does it give the modern reader?
First of all, of course, a cultured person must know his history. Acquaintance with history teaches a person to appreciate the beauty that the people have created.
So, dear sixth graders, we offer you to "plunge" into history, look at it through the eyes of your ancestors, feel yourself a participant in that life and those events in order to comprehend the spiritual wealth of ancient Russian literature.
WRITING- a set of written means of communication, including the concepts of a system of graphics, alphabet and spelling of any language or group of languages, united by one writing system or one alphabet. (Great Soviet Encyclopedia, 1969-1978).
Writing is a great human invention. Each nation strove to form and develop its native language, to create a written language.
It has been proven that writing in Russia existed even before the adoption of Christianity, but it was a primitive letter: they carved signs on a tree, and also used Greek and Latin letters. But it was not very convenient, since these letters and signs did not convey the peculiarities of the speech of the Slavs (Fig. 1).
Rice. 1. Writing of the Slavs. "Gorushna" - an amphora with the oldest Russian inscription ()
After the adoption of Christianity (and this happened in 988 during the reign of Prince Vladimir Svyatoslavovich in Kiev), it was necessary to hold services according to the sacred books, but they were all either in Greek, or in Latin or Bulgarian. These languages were incomprehensible to most of the Slavs, which caused difficulties during the church service.
The brothers Cyril and Methodius, who came from a noble Greek family who lived in Macedonia in the city of Thessaloniki, were called to Russia. And in 863, Cyril, with the help of his brother Methodius, as well as his disciples, compiled the Slavic alphabet and translated the Gospel, the Apostle and the Psalter into the Slavic language. Brothers monks are canonized, and in Bulgaria there is even an order named after them. May 24 is considered the day of Saints Cyril and Methodius and is celebrated in our country as the Day of Slavic Literature and Culture. Since 1991, this holiday has been given the status of a state one. In 1992, a monument to Cyril and Methodius was unveiled in Moscow on the Slavic square at the foot of it an inextinguishable icon lamp was installed - a sign of eternal memory. As already mentioned, the first books were translated church books, but since the eleventh century Russia has its own Russian literature. These works were written by highly educated monks or noble people.
Why did you need to create your own works?
The purpose of Old Russian literature is to teach, instruct, educate. Russia had its own great heroes, by whose example it was possible to teach piety, from which one could take an example. Significant historical events took place that the Russians should have known about and be proud of them, this fostered patriotism and a desire to defend their homeland, to give their lives for it. Old Russian literature lasted until the end of the seventeenth century.
On the high bank of the Dnieper stood the capital of ancient Russia - Kiev. The golden domes of white-stone churches towered over the poor man's hut and over the princely chambers. We entered the city through the Golden Gate. During the reign of Yaroslav the Wise, Kiev became the cultural center of ancient Russia. The prince read a lot and invited scribes who translated various books from Greek, Bulgarian, Latin into Russian. At the same time, chronicles began to be created.
CHRONICLES is a description of historical events by year.
CHRONICLER- the compiler of the chronicle.
CHRONICLES- compilation of the chronicle.
Each chronicle began with the words "In summer", and the word "summer" means a year, which is why we call these works chronicles. The chronicler describes the events of his time and past years so that people know what works and deeds our land was created, so that they love it and learn from the example of past generations. However, the chronicler not only glorified the defenders of the homeland, but also condemned those princes who rose up against their brothers.
The first chronicler was the monk of the Kiev-Pechersk monastery Nikon (Fig. 2), he was called the great. At the end of his life, when he became abbot of the Kiev-Pechersk Monastery, he compiled the chronicle "The First History of Russia." Scientists believe it was 1073. His work was continued by other chroniclers, and in the first quarter of the twelfth century, the monk of the Kiev-Pechersk monastery Nestor (Fig. 4) compiled the "Tale of Bygone Years" (Fig. 3), a great work of ancient Russian art. This story has come down to us, rewritten and partly modified by the monk of the Vydubitsky monastery Sylvester, so we can conclude that the "Tale of Bygone Years" is the fruit of the long labors of several generations of chroniclers. The name "The Tale of Bygone Years" in science was entrenched in the eighteenth century, and before that this work was called "Behold the Tale of Bygone Years, where the Russian land came from, who began to reign in Kiev first and from where the Russian land began to eat."
Rice. 2. The chronicler of the Kiev-Pechersk monastery Nikon ()
Rice. 3. The Tale of Bygone Years ()
Rice. 4. Nestor the Chronicler ()
The Tale of Bygone Years begins with the Biblical Flood, when Noah distributed the territories of the earth among his sons. The territory, on which the Slavic tribes later spread, was given to Japheth, that is, from Japheth and the Slavic family went. Then there are records about the Slavic tribes, about their origin, about the territories in which they lived, about manners and customs, it tells about the journey of the Apostle Andrew across Russia and about the emergence of Kiev.
Not only princes, but also ordinary people are described in the "Tale of Bygone Years". One of these heroes is the young man Kozhemyak, that was his name because he was engaged in leather dressing (in order for the skin to become soft and elastic, it was kneaded for a long time).
THE TALE- a narrative and hagiographic genre of Old Russian literature in the Kiev and Novgorod periods using historical and legendary materials. (Poetic dictionary. - M .: Soviet Encyclopedia. Kvyatkovsky AP, scientific ed. I. Rodnyanskaya, 1966).
Let's read "The Legend of Kozhemyak":
« In the summer of 992. Prince Vladimir had just returned from the war when the Pechenegs attacked Russia. Vladimir (Fig. 5) spoke out against them and met them on the bank of the Trubezh River near the ford. And Vladimir stood on this side, and the Pechenegs - on that side, and neither ours dared to go to the other side, nor those - to this one.
Rice. 5. Kiev Prince Vladimir Svyatoslavovich (Vladimir Krasnoe Solnyshko) ()
And the prince of Pechenezh drove up to the river, summoned Vladimir and said to him: “Let go of your warrior, and I - let them fight. If your husband throws mine on the ground, then we will not fight for three years, but if our husband throws yours on the ground, then we will ruin you for three years. "
And they parted. And Vladimir, returning to his camp, sent heralds with the words: "Is there no such husband who would have grappled with the Pecheneg?" But no one was found.
The next morning, the Pechenegs arrived and brought their husband, but ours did not. And Vladimir began to grieve, sending his entire army. And an old man came to the prince and said to him:
- Prince! I have one younger son at home. Since childhood, no one has yet thrown him to the ground. Once I scolded him, and he crumpled the skin, so he got angry and tore the skin with his hands.
Hearing about this, the prince was delighted and sent for him. And they brought him to the prince, and the prince told him everything. The young man said:
- Prince! I don't know if I can fight him - try me. Isn't there a big and strong bull?
And they found a big and strong bull. And he commanded to enrage him. They cauterized the bull with a red-hot iron and let it go, and the bull ran past him, and he grabbed the bull by the side with his hand, and tore out the skin and meat as much as his hand grabbed. And Vladimir said to him: "You can fight with him."
The next morning, the Pechenegs came and began to call: “Where is my husband? Ours is ready! " The Pecheneg was very large and terrible. And Vladimir's husband came out, and saw his Pecheneg and laughed, for he was of average height. And they measured the space between the two troops, and let them go against each other. And they grabbed, and began to squeeze each other tightly. And the young man strangled the Pechenezhin with his hands to death. And threw him to the ground. There was a cry, and the Pechenegs ran, while the Russians chased them and drove them away.
Vladimir was glad, and he founded the city by that ford, and named it Pereyaslavl, for that youth took over the glory. And Vladimir made him a great husband and his father too. And Vladimir returned to Kiev with a victory and great glory».
We see: the old husband and his son are simple, not noble people.
Why did Vladimir choose the young man Kozhemyaku?
Probably, first of all, the father's story about the skin influenced, because it is almost impossible to break the skin, only a very strong person can do it. For the sake of victory over the enemy, the father is ready to sacrifice his son, he loves him, is proud of him, but gives to the prince for a feat in the name of the Motherland. Kozhemyaka is not sure that he can defeat the Pecheneg, so he asks to test him - this showed both his courage and responsibility.
Prince Vladimir, the old father and the young man Kozhemyak are ready to sacrifice their lives for the sake of the Motherland, this manifested their patriotism, devotion to their native land, love for it and readiness for self-sacrifice.
It was important for the chronicler to tell this particular story as proof that there are great heroes in Russia, there are heroes of their own who are not inferior to the heroes of other peoples, who continue the exploits of glorious ancestors.
In the chronicle legend there is one significant difference from the epic: the role of a hero is not a professional warrior, but a simple artisan: he wins thanks to his hands, accustomed to crushing his skin and therefore especially strong (however, in the chronicle story, the real power of Kozhemyaka is clearly exaggerated - in the spirit of epics or fairy tales). The most important difference from the epic is that in the chronicle record the feat of an unknown youth-hero is correlated with a precisely dated, actually former historical event and, as it were, documented.
More about Cyril and Methodius
Rice. 6. Icon-painting of brothers Cyril and Methodius ()
From the biographies of the creators of Slavic writing, we know that the brothers Cyril and Methodius (Fig. 6) were from the city of Thessaloniki, now it is the city of Thessaloniki. Methodius was the elder brother of seven brothers, and Constantine (later Cyril) was the younger. Constantine was educated at the court of the emperor of Constantinople: he studied theology and philosophy, he was even called a philosopher, that is, a sage. He mastered several languages, at the end of his studies he was appointed curator of the library, then he became a teacher of philosophy at the Higher School of Constantinople. A brilliant career awaited him, but he chose to retire to a monastery.
However, Constantine did not manage to spend much time in solitude - as the best preacher, he was often sent to neighboring countries. These trips were successful: once traveling to the Khazars, Constantine visited the Crimea, there he baptized about two hundred people, and also took with him the captured Greeks who were released.
But Constantine was in poor health, and at forty-two he became very ill. Sensing his imminent end, he accepted monasticism and, as already mentioned, changed his worldly name Constantine to Cyril.
After that, he lived another fifty days, said goodbye to his brother and his disciples, and quietly died on the fourteenth of February 869.
Image of Cyrillic and Glagolitic
Cyril and Methodius created the Slavic alphabet, although the question of who really is the creator of the Cyrillic alphabet remains unresolved. There were two Slavic alphabets - Cyrillic (Fig. 7) and Glagolitic (Fig. 8). The Glagolitic alphabet is believed to be more ancient. The Glagolitic alphabet did not take root in Russia, although it was known.
It is believed that Cyril created the verb, and the Cyrillic alphabet, which we still use today, was created by one of his students, Clement, who named it Cyrillic after his teacher.
There are forty-three letters in Cyrillic, some of which are numerical, that is, some letters denote numbers. The Cyrillic alphabet existed practically unchanged until the time of Peter Ι, with him changes were made in the spelling of some letters, and eleven letters were completely excluded from the alphabet. In 1918, the Cyrillic alphabet lost four more letters: i("And" with a dot), ѵ (Izhitsu), ѳ (fit) and ѣ (yat).
Rice. 7. Cyrillic ()
Rice. 8. Glagolitic text ()
Bibliography
- History, culture and traditions of the Ryazan region. How did writing appear among the ancient Slavs [Electronic resource]. - Access mode: ().
- Cultural heritage of the Smolensk land. "Gorushna" is an amphora with the oldest Russian inscription [Electronic resource]. - Access mode: ().
- Nestor the Chronicler. The Tale of Bygone Years [Electronic resource]. - Access mode: ().
- Orthodox calendar. Rev. Nestor the Chronicler [Electronic resource]. - Access mode: ( A source).
Homework
- Prepare a fictional retelling of "The Legend of Kozhemyak".
- Assignment of choice
And if you like to draw, we suggest creating a portrait of Kozhemyaka. Try to convey the character of the hero in your portrait: courage, modesty and love for the homeland.
B If you love to compose, then write "Chronicle of one day."
Imagine yourself as a chronicler. To do this, during the day, write down everything that happened that day in the world, in our country, in your city (village) and even in your class. TV programs, newspapers and magazines, conversations with parents and peers, as well as your personal observations can become material for the chronicle.
In a year 20 ..., a day ...
| Class | |
| Thing | Literature |
| Teacher | M.V. Kudasheva (place of work MBOU Secondary School No. 30 in Shakhty) |
| Lesson no. | |
| Lesson topic | Russian chronicles. "The Tale of Bygone Years". "The Legend of the Belgorod Kissel". Historical events and fiction. Reflection of popular ideals in the annals. |
| The purpose of the lesson | to acquaint students with Old Russian literature, its originality and patriotic orientation on the example of “The Legend of Belgorod Kissel”. Lesson Objectives Educational: to give an idea of the ancient Russian literature, the conditions of its origin, distinctive features; to give the concept of "chronicle", "chronicle"; to acquaint with the content of the "Legend of the Belgorod jelly". Developing: develop the skills of monologue speech; continue to develop the ability to analyze, compare, compare, highlight the main thing, establish cause-and-effect relationships; develop skills of independent work; to increase the motivation for learning, which forms the interest of students, which significantly contributes to self-education and an increase in the level of training; develop the creativity and imaginative thinking of the Suvorovites. Educational: to cultivate a careful, respectful attitude to the book; contribute to the formation of aesthetic sensitivity of students; foster patriotism, interest in the history of their country; generate interest in literature |
| Literary theory | The concept of chronicle, chronicle, legend |
| Equipment | the textbook "Literature. 6th grade" (authors V.Ya. Korovin, V.P. Zhuravlev, V.I. Korovin, M., "Education"), |
| Epigraph | Reading Old Russian works is a reduction in the distance between the past and the present, between cultures, between people in general. Thanks to the moral principle that is contained in ancient Russian literature, its significance is especially great right now. |
| Electronic educational resources |
During the classes
1. Organizational moment.
2. Knowledge update.
Teacher's word:
-Why does a modern person turn to the literature of the distant past?
(Slide number 2)
-What is Old Russian literature?(formulation of the topic and purpose of the lesson)
(Slide number 3)
Russian literature is over a thousand years old. This is one of the most ancient literatures in Europe. It is older than French, English, German literature. Its beginning dates back to the second half of the 10th century.
(Slide number 4)
The introduction of Christianity in 988 by Prince Vladimir was of great progressive importance: cultural and political ties were strengthened, writing appeared. The letter was transferred to us from Bulgaria.
(Slide number 5, 6)
The creators of the Slavic alphabet, preachers of Christianity Cyril (Constantine) and Methodius were natives of the city of Soluni (now the Greek city of Thessaloniki), which at that time was part of the Slavic (Bulgarian) territory and was the cultural center of Macedonia. Ancient Solun was a bilingual city, in it, in addition to the Greek language, the Slavic dialect sounded. In 863, Cyril, with the help of his brother Methodius, compiled the Old Slavonic alphabet and translated the main liturgical books from Greek into Bulgarian. These translations and works written in Bulgaria began to penetrate into Russia. At the same time, the first works of Russian literature began to appear. What was Russian literature in the first seven hundred years of its existence, or in other words, ancient Russian literature?
(Slide number 7)
Any literature creates its own special world, embodying the ideas of contemporary society. The universe was then perceived as a book written by the finger of God. Writing decoded this world of signs. A sense of the significance and greatness of the world was at the heart of literature. Old Russian literature can be viewed as literature of one theme and one plot. This plot is history, and this topic is the meaning of human life. All works of Old Russian literature can be put in one row one after another in the order of the events taking place: we always know to what historical time they are attributed by the authors. History, real geographic space, link all individual works. The multivolume Great Menaion, the annalistic vaults, zlatoust, izmaragd, chronographs - the extensive manuscripts, which include these works, give an idea of the feeling of the greatness of the world, which the ancient Russian scribes sought to express.
Literature is a sacred rite. The reader was in some way praying. He faced the work as an icon, felt a sense of awe.
But in ancient Russian literature, everyday events, simple human feelings, the desire to find a person with his good human qualities were also reflected.
When you read, for example, a letter from Vladimir Monomakh to Oleg Svyatoslavich, you experience a sense of surprise at the strength of the moral feeling expressed in him. Monomakh forgives Oleg - the murderer of his son Izyaslav - forgives after he defeated him and expelled him from the Russian land. Monomakh asks Izyaslav to return to Russia and take his inheritance by right of inheritance. He also asks to return the young widow Izyaslav to him: “... for there is neither evil nor good in her, so that I, embracing her, mourn her husband and that wedding of theirs, instead of songs: for I did not see their first joy, nor their wedding , for my sins. For God's sake, let her come to me as soon as possible with the first ambassador, so that, having cried with her, he would settle at home, and she would sit like a turtle dove on a dry tree, grieving ... " (Slide number 8)
The smallest manifestations of human concern are also touching. Here is a Novgorod chronicler in the XII century, describes the long standing rainy weather and adds: "And there is no hay, the cattle will have nothing to feed in winter."
Reading Old Russian works is a reduction in the distance between the past and the present, between cultures, between people in general.
Thanks to the moral principle that is contained in ancient Russian literature, its significance is especially great right now.
(Slide number 9)
(Based on the article by D. S. Likhachev "Literature of Ancient Rus")
3. Learning new material
3.1.1 Studying the article of the textbook "Old Russian literature: (p. 16-21)
3.1.2. Compilation of the Basic Synopsis "Old Russian Literature". Characteristic properties "(Appendix No. 2) (Slide number 10-14)
3.2 Heuristic conversation:
-What is the chronicle? ...(Slide number 15)
Chronicle - historical works of the XI-XVII centuries, in which the narration was carried out over the years (Slide number 16)
The story of the events of each year in the annals usually began with the words: "in the summer" - hence the name - chronicle. (Slide number 17)
Chronicle (Slide number 18)(compiling chronicles, recording historical events of ancient times by year) began in Russia in the XI century. The first chronicler was the Kiev-Pechersk monk Nikon (Slide number 19, 20) who was called the Great. His life was full of turbulent events, he was actively involved in the political struggle against those Kiev princes who put their interests above the general Russian ones, twice was forced to flee to Tmutarakan (TMUTARAKAN, an ancient Russian city of the 10th-12th centuries, on the Taman Peninsula, the modern village Tamanskaya. Appeared on the site of the ancient Hermonassa, Khazar Tamatarha. Remains of defensive walls, houses, cathedrals, etc. 0
At the end of his life he became abbot of the Kiev-Pechersk monastery. It was then, apparently, that he compiled the chronicle. Scientists say the year 1073.
His work was continued by others, and in the first quarter of the XII century, the monk of the Kiev-Pechersk monastery Nestor ( Slide number 21) compiled "The Tale of Bygone Years" ( Slide number 22)- one of the most remarkable works of Old Russian literature. This "Tale ..." has come down to us, rewritten and partly revised by the monk of the neighboring Vydubetsky monastery Sylvester ( Slide number 23).
Let's imagine for a moment that we are transported 1,000 years ago and find ourselves in the chronicler's cell….
3.3. Oral verbal drawing based on the painting by V.M. Vasnetsov "Nestor the Chronicler"
-What do we see onpicture?
Nestor worked in his cell - by day in the light of the sun, at night by the light of a candle. The icon lamp is burning at the icon. The chronicler writes on sheets made of calfskin. This material was very expensive and was called parchment. Now we write with pens, but in Vasnetsov's painting the chronicler writes with a quill pen dipping it in ink. In fact, they wrote with a special sharp stick - a stylus.
-As picturedchronicler?
Nestor is dressed in monastic clothes. He has gray hair and a white beard. He carefully turns over the already written page of the book. Behind him, on the table, is a thick, large book, buttoned up. From the window you can see the fortress walls with a tower and a church on the hill. The buildings and cells in Vasnetsov's painting are depicted believably
— Why does Vasnetsov's painting make a deep, strong impression on us, people of the XXI century?
With the power of imagination, we can imagine ourselves as participants in those distant events, see what happened and how, feel the scent of time
3.4 Heuristic conversation:
-Why was it so important for our ancestors to write down that such and such events took place "in the summer"?
Life thus acquired universal human significance, the Russian land was comprehended in the system of the world, Russian history became a part of the history of mankind. The "Tale of Bygone Years" begins from the Flood, the chronicler speaks of the origin of the Slavs from Japheth, one of the sons of Noah. This is how Russian history is understood as a continuation of Sacred history. At the same time, the chronicler affirms the right of each people to have their own customs, passed down from fathers to children. This is how the author's patriotism and at the same time his universal human ideals are manifested.
-Imagine that we have before us the first page of the "Tale of Bygone Years"(Slide number 24).
A graceful ornament, built of geometric shapes, interweaving of lines that turn into the image of a bird that looks like an eagle. The first lines can be easily parsed.
The letters were written vertically, each one separately. To save space, some words were abbreviated and missing letters were inscribed on top. There are almost no gaps between words. This font was called "charter". The writing of the text was like drawing: the letters are beautiful, in even rows. Of course, the process of writing the book took years of hard work. Books were copied by hand, this work was entrusted to selected scientists - scribes. ( Slide number 25).
"The Tale of Bygone Years" was a kind of historical encyclopedia
3.5. Expressive reading of excerpts from the "Tale of Bygone Years" "Oleg's campaign to Constantinople", "Oleg's death from his horse" by pre-trained students ( Slide number 26, 27).
Microitog: Russian history became part of the history of mankind ( Slide number 28).
4. Reading "The Legend of Belgorod Kissel" by a teacher or a well-trained student (Slide number 30-45)
5. Analytical work with the text:
Working with a dictionary: find out the meaning of unfamiliar words: legend, pechenegs, korchaga, go home
— When did this legend take place?
(In 997, the described events took place more than a hundred years before the compilation of the chronicle of Nestor. That is, the author wrote down what was preserved in the people's memory.)
— What does "The siege dragged on" mean, and why "was there a strong famine in the city"?
(The city, which was a fortress, was surrounded by the Pechenegs; it was impossible to leave it to get food.)
— What is veche?
(A meeting of townspeople to solve public affairs, important issues.)
— Why did the townspeople first decide to surrender to the Pechenegs?
— Why did the inhabitants gladly obey the wise old man?
(It is humiliating to surrender to the enemy, so the residents are happy to have the opportunity to save their honor, the honor of the city.)
- What was the plan of saving the city by a wise old man? Did the inhabitants of the city guess how important the actions of the elder are?
(The townspeople fully trusted the elder and did what he ordered, not guessing about his cunning plan. The military trick: to show that the besieged city did not die of hunger was a success.)
— What is the meaning of the phrase of the townspeople: "For we have food from the earth"?
(In addition to the direct meaning - the trick with which we managed to deceive the Pechenegs, this phrase has a deeper meaning: this is our native land, it feeds us, it will protect us.)
— What does the chronicler glorify?
(Intelligence, resourcefulness, patriotism. And in this legend, the hero is a simple person.)
6. Summing up the lesson.
Are the chronicle legends interesting to the modern reader? If you are interested, then with what?
What gives people the knowledge of their past, the history of their country from the most ancient times? (Words by D.S. Likhachev - Slide 47.)
7. Independent work: Write a miniature essay on the topic “What is interesting for the modern reader“ The Legend of the Belgorod jelly ”?
8. Assigning homework: Preparation of an oral report on the peculiarities of Old Russian literature and expressive reading of the chronicle legend. Supplementing the table with examples from the "Legend of the Belgorod jelly". Reading the legend "Adoption of Christianity in Russia" and completing the tasks of the workshop "We read, think, argue ..."
Appendix # 2
Supporting synopsis
"Old Russian Literature". Characteristic properties "
It arose in Russia in the 10th century with the adoption of Christianity under the influence of the needs of the Church and the state.
1.The story of the works is simple. The story is calm, unhurried.
2. In the center of the image are exceptional events, exceptional heroes.
3. Poetry, connection with oral folk art: metaphorical images, hyperbole, the use of comparisons (warriors - falcons), songs, crying ...
4. The works are marked by high citizenship, love for the Motherland. They call for the sublime, the good. Russian writers treated other peoples and their beliefs with deep respect.
6.Handwritten character.
7.In ancient stories, historical figures always acted, historical events were described.
Appendix No. 3
Oleg's campaign to Constantinople
“In the year 6415. Oleg went against the Greeks, leaving Igor in Kiev; He took with him a multitude of Varangians and Slavs, and Chudi, and Krivichi, and Meru, and Drevlyans, and Radimichs, and Polyans, and Northerners, and Vyatichi, and Croats, and Dulebs, and Tivertsy, known as Tolmachi: these were all called by the Greeks "Great Scythia". And with all of these Oleg went on horses and in ships; and there were 2000 ships. And he came to Constantinople, the Greeks closed the Judgment, and the city was closed. And Oleg went ashore, and began to fight, and committed many murders in the vicinity of the city to the Greeks; and they smashed many chambers, and burned churches, and those who were taken prisoner were excised, others were tortured, others were shot with arrows, and some were thrown into the sea, and the Russians did many other evil things to the Greeks, as they usually do in war.
And Oleg ordered his soldiers to make wheels and put ships on them. And with a favorable wind they raised the sails and went from the side of the field towards the city. The Greeks, seeing this, were frightened and said through the ambassadors to Oleg: "Do not destroy the city, we will give you any tribute you want." And Oleg stopped the soldiers, and brought him food and wine, but he did not accept it, since it was poisoned. And the Greeks were frightened, and said: "This is not Oleg, but Saint Dmitry, sent against us from God." And Oleg ordered to give tribute to 2000 ships: 12 hryvnia per person, and there were 40 men in each ship ...
And so Tsar Leon and Alexander made peace with Oleg; pledged to pay tribute and went to a mutual oath: they themselves kissed the cross, and Oleg and his husbands were led to an oath according to the Russian law, and they swore by their weapons and Perun, their god, and Volos - the god of cattle, and established peace. And Oleg said: "Sew for Russia sails from pavolok, and linen sails for the Slavs." And it was so! And he hung his shield on the gates as a sign of victory, and they departed from Constantinople. And Russia raised sails from the pavoloks, and the Slavs were made of linen, and the wind tore them apart. And the Slavs said: "Let's take our simple sails, the Slavs did not get the sails from the pavoloks." And Oleg returned to Kiev, carrying gold and pavoloks, and fruits, and wine, and all kinds of patterns. And they called Oleg the Prophetic, as the people were pagans and unenlightened. "
Oleg's death from his horse
“And Oleg, the prince, lived in Kiev, having peace with all countries. And autumn came, and Oleg remembered his horse, which he once put to feed, deciding never to sit on it. For once he asked the magi and magicians: "Why should I die?" And one magician said to him: “Prince! From your beloved horse, on which you ride - you will die from it! " These words sank into Oleg's soul, and he said: "I will never sit on him and see him again." And he commanded to feed him and not to take him to him, and he lived for several years, not seeing him, until he went to the Greeks. And when he returned to Kiev and four years had passed, in the fifth year he remembered his horse, from which the Magi had once predicted his death. And he called the elder of the grooms, and said: "Where is my horse, which I ordered to feed and take care of?" The same one answered: "He is dead." Oleg laughed and rebuked that magician, saying: "The wise men do not speak right, but all that is a lie: the horse is dead, and I am alive." And he ordered to saddle his horse: "May I see his bones." And he came to the place where his naked bones and naked skull lay, dismounted from the horse, laughed and said: "Should I accept death from this skull?" ... And from that he fell ill and died. All the people mourned him with great weeping, and carried him, and buried him on a mountain called Schekovitsa. There is his grave to this day, it is reputed to be Olegova's grave. And all the years of his reign were thirty and three. "
Appendix 4
Sample statutes
Appendix No. 5
V.M. Vasnetsov "Nestor the Chronicler"
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Slide captions:
Russian chronicle. "The Tale of Bygone Years". "The Legend of the Belgorod Kissel". To literature lessons. Kolotukhina E.V.
What work of Old Russian literature did we study? What was the feat of the adolescent from Kiev?
Old Russian literature. What does the concept of Old Russian literature include? What genres are typical for Old Russian literature?
Chronicle What is Chronicle? Why is it so named? Who is the most famous author of the Russian chronicles? What annals are you familiar with? What is he talking about?
Epigraph to the lesson Every nation is not without a tribe-clan, and the scrolls of chronicles of deeds preserve it. N. Gusovsky
V. Vasnetsov "Nestor the Chronicler" Details of the portrait of the chronicler. Interior details. The first lines of his writing: "Behold the tale of bygone years ..."
"The Tale of Bygone Years" The "Tale of Bygone Years" was compiled around 1113 by the monk of the Kiev-Pechersk Monastery Nestor. "The Story ..." is the fruit of the creativity of several generations of chroniclers (the monk Sylvester rewrote and partly revised the "Story ...").
Checking d / s Plan of the article "Old Russian literature" Features of Old Russian literature ". The image of the author of Old Russian literature. Famous names of the writers of Old Russian literature. The emergence of new editions of Old Russian books. Test on the material studied.
"The Legend of the Belgorod jelly" 997. The ingenuity and cunning of the Russians save them from death at the hands of arrogant and stubborn Pechenegs.
Vocabulary work Veche is a meeting of townspeople in ancient Russia to discuss state and public affairs. Syta is honey diluted with water. Kadi is a tub. Patches are pot-type dishes. Korchaga is a large clay pot or cast iron.
Analysis of the "Legend ..." What historical event are we talking about? How does the legend begin and how does it end? How did you manage to save the city and its inhabitants? What instructions does the "Legend of the Belgorod jelly" contain?
Retelling close to the text
Lesson summary Insert the missing words: "The Tale of ... years" was compiled about ... a year by a monk of the Kiev-Pechersk Monastery .... The genre of the work is…. It was based on ... about the Russian land. "The Legend of ... jelly" tells about how ... the city was besieged .... Only ... and ... the Russian people saved them from certain death.
Homework Expressive reading "Legends of Belgorod jelly" or find and write a recipe for jelly. Read the article "Russian Fable", answer questions and complete the tasks of the "Check yourself" section
Used materials: A.N. Zamyshlyaeva. Literature. 6 cl. - Volgograd, 2014. N.V. Egorova. Lesson development on literature. Class 6 - M .: VAKO, 2014. I.L. Chelysheva. Literature. 6 cl. - R.-on-Don: Phoenix, 2015.
Preview:
6 cl.
Test on the topic: "Old Russian literature."
- What genre of literature does The Tale of Bygone Years belong to?
a) life; b) a story; c) chronicle.
- When did chronicle writing begin in Russia?
a) in the 9th century; b) in the 18th century; c) in the 11th century.
- Who is the author of The Tale of Bygone Years?
a) Nestor; b) Methodius; c) Cyril.
- Why did the chronicler begin his chronicle "from the creation of the world"?
b) to tell an interesting story, similar to a fairy tale;
c) to convey the experience of the past.
- What is a chronicle?
a) a rare old book;
b) one of the main genres of Old Russian literature;
c) lyro-epic genre of folk poetry.
- When does the story in the annals begin?
a) from biblical times;
b) from the description of the living prince;
c) from the described historical event.
- Why is the "Tale of Bygone Years" a monument of ancient Russian literature?
a) it was written in ancient times;
b) this is a very rare book;
c) this is a book that reflects the worldview of an ancient Russian person.
Answers:
1-c, 2-c, 3-a, 4-a, 5-b, 6-a, 7-c.
Preview:
Card 1.
Insert the missing words:
The Tale of Bygone Years. The Legend of Belgorod Kissel.
Card 2.
Insert the missing words:
"The Tale of ______________ Years" was compiled around _____ by a monk of the Kiev-Pechersk Monastery ____________. The genre of the work is ____________. It was based on ______________ about the Russian land. "The Legend of ________________________ jelly" tells how _______________ laid siege to the city of ________________. Only _________ and _______________ of the Russian people saved them from certain death.
The Tale of Bygone Years. The Legend of Belgorod Kissel.
Card 3.
Insert the missing words:
"The Tale of ______________ Years" was compiled around _____ by a monk of the Kiev-Pechersk Monastery ____________. The genre of the work is ____________. It was based on ______________ about the Russian land. "The Legend of ________________________ jelly" tells how _______________ laid siege to the city of ________________. Only _________ and _______________ of the Russian people saved them from certain death.
Folklore as a way of mastering the world has long been an object of study by major researchers-folklorists. This is how such scientists as A.N. Afanasyev, O.F. Miller, F.I. Buslaev and others. However, keeping any text orally, folk memory easily changes it, constantly updating the ancient legend. "Historical memory was preserved and maintained only in that part of it that was relevant to society and had value in the present." The epic legend does not reflect, but models the past. Storytellers are influenced by the aesthetic and moral norms of their time. Therefore, to get an idea of the nature and genre of early folklore monuments, images present in them, etc. it is possible only in the course of analyzing the texts preserved by the most ancient records of works of oral folk art. This article is an attempt to reconstruct the image of the Pechenegs in Old Russian folklore of the 11th-12th centuries. based on those folklore monuments that were reflected in the "Tale of Bygone Years".
In modern folklore studies, as is generally accepted, there is a division of epics into four historical periods, the first of which dates back long before the 9th century. However, this theory, based primarily on the a priori views of researchers, encounters a rather serious objection - the earliest recordings of epics (XVII-XVIII centuries) differ significantly from the recordings made in P.N. Rybnikov, A.F. Hilferding and other researchers of the XIX-XX centuries. The echoes of Russian epics found in the legends of European authors of the 13th-16th centuries are also significantly different from what we know in later records. There are also known examples of improvisation by storytellers who, under the impression of what they saw, made changes to the text of the epic.Therefore, the most ancient legends are not preserved during oral transmission, and traces of these legends can only be found in literary monuments of the era that interests the researcher. An attempt to search for monuments of folklore in the chronicle texts of the 15th-16th centuries. gave an interesting result in an article by D.S. Likhachev, which allows us to hope for the possibility of finding folklore works in the annals belonging to an earlier period.
The chronicle may well act as the keeper of the early monuments of folklore, since the ancient Russian scribe did not distinguish between the sources of his information. Therefore, the "Tale of Bygone Years" presents both data deducted from the written text, and information obtained from oral legends. Moreover, the very spectrum of genres to which the monuments of folklore, presented in the ancient Russian annals belong, is distinguished by an extraordinary variety: songs of skald, sayings, toponymic legends, bylichki or simply stories about what happened.
What are the Pechenegs in Russian chronicles and folklore monuments? The author of The Tale of Bygone Years 15 times in various situations recalls this people, and four times these references are clearly folklore.
It is characteristic that the intonations of the annalistic messages about the Pechenegs are quite even. They are mentioned in an ethnographic survey among the nomadic peoples (“after these same Pechenesi came” and under 1096 among the peoples who came out “from the Etrivskaya desert” or from the Ishmael clan, and the chronicler emphasizes that their appearance is associated with the end of the world by their contemporaries. the same chronicle contains a list of events in Russian-Polovtsian relations. So in 915 "the first Pechenez came to the Rus land, and made peace with Igor, and pyidosha to the Danube", where they took part in the war between the Bulgarians and the Byzantines, 9 in 920. prince "Igor fought on the Pecheni", in 944, together with other tribes and peoples, they already participated in the war of Prince Igor against Byzantium, then there is a description of the Pechenezh raid on Kiev in 968 and the ambush set up in the winter of 971-972 by the Pechenezh Prince Kurei against Svyatoslav Igorevich.However, subsequent events show that the Pechenegs developed quite good relations with Prince Yaropolk and his son the Holy Regiment of the Damned. It was also profitable for Yaropolk, who, in the event of the successful return of his father, would have to give him the Kiev table. It seems that Yaropolk's brother Oleg Svyatoslavich blamed both Yaropolk and Svineld for the death of his father, sent by Svyatoslav to Kiev for help, but never led the Kiev squad to the thresholds. This, perhaps, explains the murder of Svineld's son Oleg and the subsequent war between the brothers. In 980, Varyazhko suggested that Yaropolk flee to the Pechenegs and bring soldiers from there to fight Vladimir, and in 1018-1019, Yaropolk's son Svyatopolk fled to them and returned with an army against Yaroslav Vladimirovich. At the same time, Prince Vladimir and his descendants were in hostile relations with the Pechenegs. So in 992 the Pechenegs appeared on Trubezh, where they were defeated by the Kiev prince, 16 in 996 already Russian troops were defeated near Vasilev, and Prince Vladimir himself barely escaped, in 997 the Pechenegs besieged Belgorod and almost took him, 18 in 1015, Boris Vladimirovich leads an army going on a campaign against the Pechenegs, and in 1036 the Pechenegs were defeated near Kiev and since then were forced to wander the steppes. The last time in the "Tale of Bygone Years" the Pechenegs were mentioned in 1097, when Prince Vasilko, sharing his plans, said that having learned about the Pechenegs coming to him, he planned grandiose military campaigns against Poland, on the Danube and in the Polovtsian steppe.
And although Nikonovskaya and other later chronicles provide additional information about the Pechenegs dating back to the 11th-13th centuries, the information contained in the "Tale of Bygone Years" is an exhaustive collection of knowledge of Russian contemporaries about this people. The new information was taken by the chroniclers of the 15th-16th centuries. not from written sources, but from epics. This information reflects only the ideas about the Pechenegs that existed in the era of the formation of the Muscovy.
Mentions of the Pechenegs in the description of events that go beyond the chronological framework of the "Tale of Bygone Years" and cover 1121-1169 are fragmentary and testify to the gradual disappearance of the people and the fading of interest in it.
From the listed news of the "Tale of Bygone Years", the legends about the feat of the Kievite, who managed to give a message to his troops during the siege of Kiev by the Pechenegs in 968, information about the making of a bowl from the skull of Svyatoslav by the Pecheneg prince Kurei, and two epics, can be attributed to folklore in origin. feat kozhemyaki and about Belgorod jelly.
The first case of the appearance of the Pechenegs in folklore refers to the description of the siege of Kiev by them in 968. According to the "Tale of Bygone Years" "In summer 6476. When the Pechens came to Ruska, the land was the first, and Svyatoslav byashe Pereyaslavtsy, and the Volga shuttered into the city with his unuka, Yaropolkom and Ol-gom and Volodimer, in the city of Kiev ". When famine began in the city, one of the Kievites, who could speak Pechenezh, posing as a Pecheneg and pretending to be looking for his horse, reached the Dnieper and conveyed a call for help to the voivode Pretich. The voivode, posing as the commander of an advanced detachment in the army of Svyatoslav, allegedly achieved the lifting of the siege from Kiev. ends with a description of the ongoing siege25); 2) the convention of deceiving the Pechenegs by a Kievite (it is almost impossible to leave the surrounded city imperceptibly and impersonate one of the besiegers); 3) the absence of significant consequences as a result of the outwardly memorable exchange of gifts between the Pechenezh prince and Pretich; 4) using deception as a test of the wisdom and cunning of opponents. However, we have before us not one legend, but two mechanically connected legends - about a Kievite who sent news from the besieged city and about the exchange of gifts between the commanders of the warring parties. This is evidenced by the weak plot connection between the actions of both heroes, and the change in the course of the action of one of them to the other as the main person in the unfolding event. Obviously, the second legend is not fully reproduced in the "Tale of Bygone Years", since its meaning was to be revealed in the interpretation of gifts (compare the exchange of gifts between the Scythians and the Persians by Herodotus), although we can have just a sketch reflecting the cultures of opposing peoples.
Under 971-972 In The Tale of Bygone Years, it is said that the Pechenegs ambushed Svyatoslav, who was returning from Bulgaria, at the Dnieper rapids, and that the Pechenezh prince Kurya, having killed the Russian prince, “eaten a cup in his forehead, shackling his forehead.” 27 Here, only one striking poetic detail is a bowl made from the skull of a defeated enemy. However, other sources did not reflect this memorable Pechenezh custom. At the same time, a similar custom was preserved in the story of Herodotus about the Scythians, and archaeological confirmation of its existence was found at the Belsk settlement.28 The ancient Russian chronicler gained knowledge of this custom not from the text of Herodotus' History, but, most likely, from its retelling separate fragments and transferred the realities that struck his imagination to the Pechenegs.
The following legend has already been transmitted in the "Tale of Bygone Years" in a more holistic manner: "ABOUT 6500. I came to him (Vladimir) from the Croatian war, and her liver came on the other side of Sula. Volodimer, however, will go against him, and I shit on Trubezh on the ford, where Pereyaslavl is now. " The Pechenezh prince suggested to Vladimir: “Let your husband out, and I’m mine, yes, boreta. Even if your husband strikes mine, let us not fight for three years; Should our husband strike, let us fight for three years. " Lacking a worthy combatant, "Volodimer is worthy of trouble," but "one old man will come to the prince," and offered his son as an adversary to the Pechenezh hero, who remained at home, but was so strong that he could "pre-torn the arm". At the suggestion of a young strongman, he is put to the test - he pulls out a piece from the body of an angry bull. Before the fight, the Pecheneg, “bore great evil and terrible”, laughed at the Russian - “bb middle dark,” but in the fight he was strangled with his hands. After that, the Pechenegs fled, and the city of Pereyaslavl was founded on the site of the fight.
Everything in this story "The Tale of Bygone Years" testifies to the folklore origin of the legend. Called to explain the name of the city ("zane pereya glory"), however, mentioned 85 years before the events described, it acts as a toponymic legend. But it clearly shows the features of an independent epic legend: the appearance of an enemy leader with a large army and a challenge to a duel; the absence of a worthy rival on our side and his appearance on the outside, an amazing test of the strength of a hero, a victory over the enemy achieved with bare hands, the defeat and flight of the enemy army as a result of the death of the Pechenezh giant. Moreover, as in the epic, the hero emerges from a different, non-squad social environment (kozhemyak), he is smaller than his rival and, unlike his brothers, initially does not take part in the campaign (which brings this legend closer to the story of David and Goliath) , and his victory over the adversary ("And hawk, and for a while, hold tightly, and the boa of the liver in the hand to death. And hit it on the ground") resembles the victory of Hercules over Antaeus. The fact that the legend existed as an independent oral work can be seen from the evolution of the name of the hero in the annals dating back to different eras. So in the Rad-Zivilovskaya and Moscow-Academic Chronicles, which reflected the Vladimir vault of 1206, the phrase about the name of the city “after passing the glory of the youth” took the form “after Pereyaslav the boy was named”, and the Nikon Chronicle and the Book of Degrees of the 16th century. the hero is already called “Yan Usmosh-vets”, 34 reflecting in the nickname his craft as a tanner. Nikon Chronicle under 1001, 1004. cites additional, obviously folklore, news about Yan Usmoshvets, who helped Alyosha Popovich in the fight against the Pechenegs.35 Legends about this hero were preserved in Russian folklore in the 19th century.
The legend about the Belgorod jelly, placed in the annals under 997, also has an oral origin. “Wither the liver, like a prince of New York, and came and stasha near Bylorod. And I won’t get out of the city, and there’s a great pleasure in the city, and Volodymer don’t have any help, if he doesn’t have a fight, there’s a lot of cookies ”. The townspeople at the veche decided to surrender as a Pecheneg, but one elder, who was not present at the veche, opposed this. On his advice, the elders of the city gathered “a handful of oats, or wheat, or bran”, “and command the wives to pour it into it, and cook jelly in it, and command the digging well, and insert a kad in there, and pour the kad in it. And command another well of fossils, and insert a kad in there, and command to seek honey. " In the morning, the Pechenegs were invited to the city, who were shown and given to taste "I feed from the ground." Taking a bowl for boiling jelly and honey fed, the Pechenezh ambassadors went to their princes, who, believing in the impossibility of starving Belgorod residents, lifted the siege.
The folklore origin of this legend is also quite obvious. It develops the theme of the wise advice of an elder who saves people at a time of famine. In contrast to the development of this plot in a fairy tale, hunger in the epic about Belgorod jelly was caused not by natural causes, but by an enemy siege. Therefore, the way out of this difficulty lies not in using unaccounted grain residues, but in deceiving the enemy. However, the overlap between the tale and the epic is well traced in the fact that the jelly, with which the Pechenegs were deceived, was cooked from the last "handful" of harvested grain. The main theme of the epic about Belgorod jelly was the test of the cunning and intelligence of the opposing sides. The folklore nature of this is confirmed by a certain conventionality of deception, the ease with which the Pechenegs believe in the reality that Belgorodians draw from the well to eat and feed.
When did the legends about the struggle of the Russian people with the Pechenegs arise? These folklore monuments, depending on the time of recording, can be divided into two groups, and the texts included in different groups differ not only in the time of their existence, but also in the time in which the action unfolds, as well as in character, which, perhaps, is also one argument in favor of their difference in timing.
The legend of the heroic deed of the Kievite and information about the manufacture of a bowl from the skull of Svyatoslav by the Pechenezh prince Kureya were included in the Primary Code of 1093, which was reflected both in the Tale of Bygone Years and in the Novgorod First Chronicle. The recording of folklore monuments reflects their condition at the time of fixation, and, therefore, at the end of the 11th century. only these legends existed, drawing attention not so much to the event itself, but to individual everyday details, while there were no detailed narratives (epics about the kozhemyak and about jelly). Events in these legends are tied to a period farther from the narrator - to the reign of Prince Svyatoslav Igorevich. With this very plot, there is no exaggeration (the strength of the hero or the naivety of his opponents).
It is characteristic that the Old Russian legend about the cup made by the Pechenezh prince Kurei from the skull of Svyatoslav developed in the 15th century. The Ermolinskaya Chronicle, created in 1472, already contains the following detail: Prince Smoking not only "eaten a cup in his forehead, bound his forehead", but left an inscription on it "looking for someone else, their own ruin." the collection of 1497, and in the Uvarov and Sophia annals: "desiring others, destroy your own", "desiring others more than strength, and destroy your own si because of his much unfulfilledness." differently. In addition, the inscription clearly hears a paraphrasing of the Kievites' reproaches addressed to Svyatoslav in 968: "You, prince, are looking for other lands and dishes, and you are loving yours."
D.S. Likhachev believed that this insert into the story about the bowl was made back in the 11th-12th centuries. The basis for this conclusion was a phrase that continued the message about the inscription on the bowl in the collection of the Russian National Library (F. IV. 214, a chronicle similar to Tverskaya): Her princes and the princess are in the devil when they are caught, saying: what this man was, his forehead is, so wake up and grow from us. Likewise, the other howls of his foreheads are made of silver and I keep them with me, drinking from them. " This, according to the researcher, can serve as a confirmation of the reality of the existence of the bowl, and an indication of the appearance of information about it before the 12th century, since the last mentions of the Pechenegs in the Russian chronicle date back to 1169.
However, a close examination of this passage from the collection F.IV.214 casts doubt on the validity of D.S. Likhachev. Its author clearly does not represent that the Pechenegs were a nomadic people and did not have palaces. A contemporary could hardly have been unaware of such a detail. Moreover, the word "treasury" seems to be rather late. In the annals of the turn of the XV-XVI centuries. it was first used to describe the events of 1281 in the annals of the late 15th century. first mentions this word under 1298, and the derivative from it "treasury" - under 1154. But the word "treasury" is not in the Laurentian Chronicle of 1377. Mention of the manufacture of many bowls from the skulls of soldiers who died together with Prince Svyatoslav, This passage brings this passage even closer to the story of Herodotus about the Scythian customs: “With the heads of enemies (but not all, but the most fierce ones) they do this. First, the skulls are sawed off to the eyebrows and cleaned. The poor man covers the skull only from the outside with rawhide cowhide ... Rich people first cover the skull from the outside with rawhide, and then they also cover the inside with gilding and use it instead of a bowl. This is how the Scythians act even with the skulls of their relatives ... When visiting respected guests, the owner displays such skulls and reminds the guests that these relatives were his enemies and that he defeated them. " In the story of Herodotus, bowls are made from the skulls of not every slain enemy, but only the most fierce ones or those related to the victor, and, consequently, they are thus. turns out to be a kind of honor, which is incompatible with the inscription allegedly made on the bowl of Prince Kuri, which contains a clear reproach to Svyatoslav. Therefore, it can be assumed that the additions to the story about the death of Svyatoslav in the collection F.IV.214 appeared later. In addition, as already mentioned, mentions of the inscription on the bowl appear in the annals only from the 15th century. Development of the legend about the cup of Prince Kuri in the Russian chronicles of the 15th-16th centuries. once again confirms its folklore origin.
Oral legends, included in the "Tale of Bygone Years" already at the beginning of the 12th century, include the legend of the duel of the Kiev leather worker with the Pechenezh hero and the legend of the Belgorod jelly. These epics at the end of the XI century. did not exist yet, since they did not make it into the Initial Code of 10931095. It is characteristic that both of these legends are dated to the time of the reign of Saint Vladimir.
What are the Pechenegs in the ancient monuments of Russian folklore? Like subsequent Russian epics, they turn out to be naive, easily fall for tricks. However, in the stories of The Tale of Bygone Years, which have a folklore origin, there is no pronounced rejection of the Pechenegs. Even such an eerie detail as the making of a bowl from the skull of the defeated prince Svyatoslav does not carry a negative attitude towards them, but acts simply as a vivid memorable detail. It is no coincidence that the development of this legend did not go along the path of exposing the cruelty of the Pechenegs, but along the path of a clear expression of the reproach to the conqueror prince. The abundance of the Pechenegs did not attract the attention of the creators of the legends, since neither in the story of the siege of Kiev in 968, nor in the story of the cup of Prince Kuri, there is any mention of the number of Pechenegs. At the same time, in the retelling of the epics about the duel between the young kozhemyak and the Pecheneg, it is emphasized that the Russian hero is "bp bo middle heat", and his opponent "bp bo great evil and terrible." In the retelling of the legend about the Belgorod jelly, it is noted that “Volodimer doesn’t have any help, he doesn’t have a lot of money.” XII century The bragging of the enemy who came to the Russian land with the war was also not characteristic of the early monuments of oral folk art, since in the legend about the feat of the Kievite, the Pechenezh prince treats the voivode Pretich with due caution and respect, and in the epic about the kozhemyak this topic is only outlined by mentioning the fact that the Pecheneg laughed at the rival.
It is significant that in the "Tale of Bygone Years" there are practically no echoes of folklore legends about the Polovtsians who roamed at the time of compiling this chronicle in the southern Russian steppes. And although the Pechenegs still lived near the Russian borders, their raids were already perceived as the past and could be subjected to epic comprehension. It was this circumstance that allowed the authors of the legends to admit inaccuracies, designating as the first appearance of the Pechenegs at Kiev in 968 and postponing the year of foundation of Pereyaslavl for 85 years. It is significant that the authors of the Primary Code used legends that referred the described events to 968-972, and the author of The Tale of Bygone Years supplemented the Primary Code with epics that referred the time of action to 992-997. In both cases, the authors were removed from the time of the described events by 120-125 years, i.e. for four generations. It is still difficult to say whether such a stable chronological distance is accidental, but one cannot but pay attention to this feature in the early monuments of Russian folklore.
The social stratum in which the folklore works that found themselves on the pages of the Russian chronicle were found is also quite accurately determined. Of course, these legends were performed in the retinue environment. But this does not mean that they could not penetrate into the common people. It is no coincidence that one of the first heroes of the Russian epic was a kozhemyaka, which once again confirms the high status of a craftsman in Ancient Rus.
