Troubled times in fiction. Feedback on Study C

ANOTHER TALE

After that first story comes the second
legend, and where in the first story is the word
abbreviated, added here, and where in the first
The story has been written in full, but it’s abridged here.
This story was written by another author

In the summer of 7091, after the birth of the blessed Tsarevich Dmitry, the pious and Christ-loving Tsar and Grand Duke Ivan Vasilyevich of All Rus', the father of noble princes, fell ill with a physical illness. And when the tsar was already completely exhausted, he ordered his noble children, the faithful princes Fyodor and Dmitry, his faithful friend, ruler and well-wisher, well-behaved boyar Prince Ivan Petrovich Shuisky, and Prince Ivan Fedorovich Mstislavsky, and Nikita Romanovich Yuryev, so that they, our sovereigns , raised them and guarded their royal health with all care. And soon the Tsar and Grand Duke of All Rus' Ivan Vasilyevich gave his soul into the hands of God and, leaving the earthly kingdom, departed for the eternal bliss of the heavenly kingdom. And by the grace of God, in the trinity of the glorified God, after his father, the Tsar and Grand Duke of All Russia Ivan Vasilyevich of blessed memory, by his blessing and command, Tsarevich Fedor reigned and sat on the highest throne of the God-protected Russian Kingdom in the Moscow State in the same 92 - m year, the month of May on the 1st day, in memory of the holy prophet Jeremiah, and became king of the entire Russian state. And his younger brother, the pious Tsarevich Dmitry, after the death of his father, remained in infancy, two years or less. He did not stay long in the state of his fatherland in the reigning city, and then with his mother he was sent to the region of the Russian state in the city of Uglich, where he suffered many sorrows and persecution from a certain person named Boris Godunov.

After a short time, the malicious devil penetrated the heart of one of the nobles, the above-mentioned Boris Godunov. This Boris was the brother-in-law of the Tsar and Grand Duke of All Rus' Fyodor Ivanovich. And Boris became like the Old Testament serpent, who once deceived Eve and our great-grandfather Adam in paradise and deprived them of the enjoyment of heavenly food. Likewise, this Boris began to seduce many boyars and nobles from the royal chamber, subjugated many high-ranking and rich merchants, attracted some with gifts, and others with threats, like a snake with hissing. And he saw himself among the royal ranks, revered above all, and began to hatch a devilish plan, and rose up against his master, Prince Ivan Petrovich Shuisky and his only brothers. At all times, the deceitful hate the righteous, and the devil’s custom is this: as soon as passion overtakes him, he becomes fiercer than a fierce beast. Even if such a person does good, he is still called evil, because a bitter fruit, even anointed with honey, does not become sweet. But, with God's help, he was unable to cause them any harm, and brought shame and curses upon himself.

And it became known to the national assembly 1 Moscow people that Boris was plotting evil against them, and they and all their relatives wanted to stone him without mercy. And Boris, seeing himself cursed and persecuted by all people, resorted to cunning and again began to seduce the great boyar Prince Ivan Petrovich and his relatives, Prince Vasily Ivanovich with his half-brothers, urging them to live with him in harmony and promised that he would not be angry with anyone else do not advise or plot advice, and together protect the life and health of the Tsar’s Majesty. And the God-loving Prince Ivan Petrovich and his relatives, Prince Vasily Ivanovich and his brothers, like their ancestors, fearing God and maintaining in their hearts great faith in God and unfeigned truth to people, believed that the nosy Boris was telling the truth. After all, every gentle person believes every word, but a treacherous person, on the contrary, begins to reflect. These same ones were kind and believed him and swore an oath among themselves to have love and kindness, as before.

But Boris, even after this oath, did not extinguish his evil fire and wanted to acquire glory beyond his measure, again began to plot in his evil plans what dirty tricks he could do for them, but even with that wickedness he was unable to cause any harm to the noble boyar Prince Ivan Petrovich and his relatives: they were preserved by the wing of the Lord. And again Boris began to open his wicked lips and, like a snake, exuding his deadly poison, he said that this noble boyar, Prince Ivan Petrovich, should preach to the people that he and his relatives had no anger and no suspicions against Boris, then, so that Boris would not be put to death by the Moscow people. And they thought that Boris was telling them the absolute truth without guile, and announced their decision to everyone. And having heard this, the Moscow people stopped being angry with Boris.

After some time, Prince Ivan Petrovich wished to inspect the royal grants and estates of his ancestors, and went to his estate 2 , which is in the vicinity of the city of Suzdal. And that crafty Boris, having forgotten his promise and retreated from the faith, seeing that the opportune time had come for the destruction of the prince, sent his accomplices after Prince Ivan Petrovich and ordered him to be seized, as if by sovereign command, from the chamber of his royal majesty, sent him into captivity to Beloozero and killed him there by violent death. And then he sent his relatives, Prince Vasily Ivanovich Shuisky and his half-brothers, into captivity in different cities, and sent their brother Prince Andrei Ivanovich to Bui-gorod and there ordered him to be put to death by violent death. He also ordered many rich merchants to be executed in the middle of the city, and gave their houses to be plundered, and sent others into captivity in different cities, and orphaned many wives and killed many children. He did not fill his insatiable womb with a note of blood and tears and again fell upon his masters, on princes and boyars, and betrayed many of the nobles to various deaths, their number only God knows, and he could not quench his womb, thirsting for glory, with any blood.

Oh, cruel hour! How can you not shed tears about this? And how can my hand write about this? A traitor will rise up, like Judas Iscariot against his teacher Jesus Christ, the son of God, so that Boris is going to kill his sovereign, Tsarevich Prince Dmitry, which is what the accursed holy killer did. And that evil servant began to think about how he could tear out the divinely chosen royal root, seeking in every possible way the death of this namesake pious prince, not wanting to leave an heir to their fatherly throne, wanting to receive the kingdom himself. Forgetting God, who saves his chosen ones, he insulted and oppressed this pious prince, more than once sending him deadly poison, hoping to kill him. The prince accepted all this with joy, knowing that the enemy’s power is powerless against the power of God, and in everything he followed the humility of his master Christ, as he had to suffer from everyone, without any doubt, without forgetting what was said: “Trust in the Lord, for he is refuge from sorrow,” and endured all persecution with joy. And that crafty slave, seeing all this, could not do anything, could not cause any harm to the pious prince, and sent his advisers and servants to the city of Uglich - clerk Mikhail Bityagovsky and his nephew Nikita Kachalov. And he commanded them to cut off that royal young and beautifully blossoming branch, the noble Tsarevich Dmitry, to harvest him like an unripe ear, to put to death the gentle baby, to slaughter him like a lamb...

And they, sent by the envious Boris Godunov, came to Uglich, harboring evil intentions and plotting another crime against the saint, daring to put their pious master to innocent death, and he was eight years old at that time. But they did not abandon their malice, secretly acting and achieving what they were commanded until they reached the goal, as the ancient Jews were going to kill the Lord Christ our God. And the envious slave named above, who raised his hand against his master, wanted to secretly kill this pious prince, but did not know what the scripture says: “Woe to the wicked, for evil will be rewarded to them for the works of their hands.” And the unmerciful young men, who were named above, began to wait for a convenient hour to put to death the holy and pious prince. And one day, as children usually do, the holy youth went out to play, and those evil youths, like merciless wolves, attacked the saint 3 , and one of them pulled out a knife, mercilessly hit the saint on the neck and cut his larynx. The lawless put him to death like a gentle lamb, and then the wicked murderers took revenge for the blood of the righteous: they were beaten by the people of that city. The holy soul of the pious and victorious martyr Tsarevich Dmitry, flying to the heavenly villages and to the throne of the trisolar deity, saw and enjoyed the unspeakable, the divine and the unthinkable (...). And his honest and suffering body remained on the ground, stained with blood, shining like the sun. And it was laid in the same city of Uglich in the church of the magnificent Transfiguration of the Lord God and our Savior Jesus Christ (...).

And again that Boris began to desire in his heart with an incessant desire and, as if with an unquenchable fire, to burn, vigilantly all day and night thinking about the power of the Moscow state and all of great Russia, how and in what way to seize the royal throne and fulfill his desire without shame. And first he began to inquire from the magi and star-speakers, collecting them from many countries and peoples and bringing them to the Moscow state in the royal name and asking whether he could achieve the royal throne and be king. And they, seeing his great desire and introducing him into greater anticipation and joy, telling him that he was born under the royal star and would be the king of great Russia. And, saying this, they accepted honor and a great salary from him for a short time, then he insidiously and secretly put them to death (...).

And the year came of the departure from this world to the heavenly dwellings of the holy and righteous sovereign Tsar and Grand Duke Fyodor Ivanovich, autocrat of all Rus', seventh thousand 106 4 of the month of January on the 6th day, and his death was due to an unjust murder committed by the same Boris. Oh, how can I remain silent about this? If we remain silent, the stones will cry out. And this tree, bearing noble fruit and planted by the hand of the all-generous eternal god, was cut down and uprooted by the same Boris, even until his death. And as before, having a crafty and sneaky disposition, he deceived the boyars and royal advisers and nobles, and rulers, and merchants, and all sorts of people, some with gifts, others with love, and others with an evil prohibition, and none of the boyars or ordinary people dared to contradict him . And so that Boris, after the departure to God of the Sovereign Tsar and Grand Duke Fyodor Ivanovich of All Rus', began to send his evil advisers and servants to the reigning city of Moscow and throughout all the hundreds and throughout the settlements and throughout all the cities of the Russian region to all people, so that the whole world would ask for Boris's state. The boyars, and rulers and nobles, and the entire royal ranks, and merchants, and the entire people of the Moscow state, were afraid of Borisov’s evil persecution and execution and internecine warfare, and his supporters and advisers tried and, according to God’s instructions, no one dared to oppose Boris and say the words. And the people, taught by the evil advisers and servants of Boris, although they did not want him to become king, were afraid of his evil persecution and begged him before the boyars and rulers and nobles and before the royal council to accept the scepter of great Russia. And therefore, those who were worthy of this honor did not dare to achieve it, thinking that the people were turning to Boris out of true heartfelt love, and not through captivity.

He, a malicious, crafty swindler, had been wanting and striving for this for many years, but here, reluctantly and slowly, giving in to persuasion and refusing more than once, he offered to elect more worthy ones. And he himself went to the great Lavra of the Mother of God, built in memory of the miracle of the Smolensk icon of the Maiden Monastery, and there he served his sister Queen Irina, already the nun Alexandra, and many people every day asked him to accept the kingdom. He was ashamed and afraid of his sister, nun Alexandra, because she did not allow him to do this, because she knew how long he had wanted this and how he had shed a lot of innocent blood for this of the great boyars ruling in Russian state and those who served their sovereign truly and rightly, he also destroyed merchants and people of all other ranks. His advisers and supporters forced people to pray and beat the nun to the great empress Alexandra and ask her brother Boris for the kingdom, and so they begged Alexandra in large numbers every day with great crying and crying.

And the great boyars, descended from the scepter-power root, relatives of the great sovereign Tsar and Grand Duke Fedor Ivanovich of All Rus' and themselves worthy of accepting the scepter, did not want to elect a king among themselves, but gave the decision to the will of the people, for they were already great under the kings, and honest and glorious, not only in Great Rus', but also in other countries. And even those who did not want Boris did not dare to speak against him because of his evil and crafty disposition. As in Constantinople, by God's will, Foka the Tormentor 5 killed the meek king of Mauritius and seized the Greek kingdom, and now Boris in Moscow is seizing the kingdom through guile and untruth. Collected Many people to the honorable monastery were forced by Boris's supporters to beg the great empress nun Alexandra to brow and ask for the state of her brother Boris, and they even more strongly begged with a great cry the nun Alexandra to bless her brother Boris for the Moscow state. And so the people bothered her for many days. The boyars and nobles stood in front of her in the cell, and others stood on the porch outside the cell by the window, and many people stood in the square. Many were brought in unwillingly, and the order was established - if anyone does not come to ask Boris for the state, they demand two rubles a day. Many bailiffs were also assigned to them, forcing them to scream and shed tears with great cries. But where can there be tears if there is no tenderness and zeal and love for him in the heart? And instead of tears, they wet their eyes with saliva... And with such cunning they turned her to mercy that, seeing the zeal of the whole people for him and not being able to hear and see many cries and complaints among the people, he gives them free rein to install Boris in the Moscow state.

And people again began to beat their foreheads and beg Boris Fedorovich Godunov to take the scepter of great Russia into his hand (...). And the patriarch, seeing the people’s zeal and care for Boris, wanted Boris more than anyone else for the state, and Boris’s supporters and well-wishers forced Patriarch Job to do this. And the patriarch with the entire consecrated cathedral takes the icon of the Most Pure Mother of God, painted by the Evangelist Luke 6 , and other holy icons and relics and carry them on foot to where the people prayed to Boris. He seemed ashamed of the coming of the image of the Mother of God, and accepted the scepter of the Russian state, and was crowned with the royal crown in 107, September 3, and reigned for seven years. And during his reign of great Russia, he began to strengthen himself and assert himself, so that he could stay for many days and years, holding the scepter of great Russia, and after him his family would hold the scepter, and then sending many boyars and nobles to distant and different cities and various evil deaths killing them and uprooting the royal family.

Oh, beloved brothers! Don't be surprised at the beginning, but see what the end will be like. Seeing this all-seeing, ever-watchful eye, Christ unjustly seized the scepter of the Russian region, and wanted to take revenge on him for the shedding of the innocent blood of his new passion-bearers, Tsarevich Dmitry, who shone in miracles, and the Tsar and Grand Duke Fyodor Ivanovich of All Russia and others, innocently killed by him, and his fury and expose the unjust murders and set an example for his other supporters so that they do not follow his crafty cruelty.

And he let the enemy attack him, the remaining brand from the burning of Sodom and Gomorrah 7 or an unburied dead man, a monk (according to the words of John Climacus: “Every monk will die before he dies, his cell will be his coffin”) - the criminal I will cut off Grishka Otrepiev, also from the Russian region, from the city of Galich, from the unborn people Yushka Yakovlev’s son Otrepiev, like that same saint-killer Boris Godunov. And that Yushka remained after his father very little with his mother and was taught by her the divine scripture. Having learned one Book of Hours and the Psalms of David 8 , he left his mother and began to soar in the reigning city of Moscow. And after some time he happened to talk with the abbot of the Assumption Monastery Trifon, Vyatka region, city of Khlynov, and that abbot Tryfon persuaded him to become a monk. And on the advice of that abbot, he took monastic vows, and he was given the name Gregory, and he was then 14 years old. And he went to the city of Suzdal and began to live in the monastery of the all-merciful Savior in the Evfimyev Monastery, and from that monastery he moved in the same district to the monastery of the Savior, called on Kuksa. And I don't want to talk much about it. He lived while traveling in many monasteries, and again returned to the reigning city of Moscow and began to live in the Chudov Monastery. And by the will of the rector of that honorable Lavra, Archimandrite Paphnutius, he was ordained deacon by His Holiness Job, Patriarch of Moscow and All Rus'.

And wanting to seek and comprehend with zeal the wisdom of godless books, he fell into a fierce heresy. And when he lived in the reigning city of Moscow, he was known to many worldly people, also to rulers and many monks. And from Chudov he moved to the monastery of Nikola on Ugresh and began to ascend in his madness and fell into fierce heresy, like the insane Arius, who fell from the heights and with his wisdom descended to the bottom of hell. And a little later he left the St. Nicholas Monastery on Ugresh and settled in Kostroma in a communal monastery 9 John the Baptist on Zhelezny Bork. And from there they again came to Moscow and then, leaving the Orthodox Christian faith, they fled to Lithuania, and he seduced two monks to go with him - the monk Misail Povadin and the monk Varlaam. And the flight of him and the elders was as follows:

The message of Elder Varlaam, given after
murder of Tsar Vasily
Ivanovich of all Russia

The Tsar Sovereign and Grand Duke Vasily Ivanovich of All Rus' strikes with his forehead and informs your Sovereign the beggar pilgrim Varlaam. In the past, sir, in the 110th year of Lent, in the second week on Monday, I go, sir, with the Barbarian sacrum 10 , and a young monk approached me from behind, and he, having said a prayer and bowed to me, began to ask me: “Elder, from which honorable monastery are you?” And I told him that I took tonsure in old age, and the tonsure of the Nativity of the Most Pure One of the Pafnotiev Monastery. “And what rank do you have, are you a Kryloshan, and what is your name?” And I told him my name - Varlaam. And I began to ask him: “Which honorable monastery are you from and what rank do you have and what is your name?” And he told me: “I lived in the Chudov Monastery, and I have the rank of deacon, and my name is Gregory, and my nickname is Otrepiev.” And I said to him: “What do you want from Zamyatnya and Smirnaya Otrepieva?” And he told me that Zamyatnya is his grandfather, and Smirnoy is his uncle.” And I told him: “What do you care about me?” And he said: “I lived in the Miracle Monastery with Archimandrite Paphnotius in his cell and praised the Moscow miracle workers Peter, Alexei and Jonah 11 . Yes, I lived with Patriarch Job, and the patriarch, seeing my abilities, began to take me to the royal Duma with him, and I entered into great glory, but I don’t want to not only see, but also hear, glory and earthly wealth, and I want from Moscow go to a distant monastery. And there is a monastery in Chernigov, and we will go to that monastery.” And I told him: “You lived in Chudov with the patriarch, but you won’t get used to Chernigov, because, I heard, the Chernigov Monastery is not a great place.” And he told me: “I want to go to Kyiv to the Pechersky Monastery, and in the Pechersky Monastery many elders saved their souls.” And I told him that the Paterik of Pechersk 12 read. Yes, he told me: “Let’s live in the Pechersk monastery, and let’s go to the holy city of Jerusalem, to the Church of the Resurrection of the Lord and to the Holy Sepulcher.” And I told him that the Pechersk Monastery is abroad in Lithuania, and you can’t go abroad. And he told me: “The sovereign of Moscow and the king made peace for twenty-two years, and now it has become simple, and there are no outposts.” And I told him: “To save the soul and to see the Pechersk Monastery and the holy city of Jerusalem and the Holy Sepulcher, let’s go.”

And, sir, we swore by the Christian faith that we should go, we postponed it until another day and set a date to meet in the Icon Row. And the next day they met in the Icon Row, and he also had the monk Mikhailo agree to go, and in the world his name was Mikhail Povadin, I knew him from Prince Ivan Ivanovich Shuisky. And we went across the Moscow River and hired carts to Volkhov, and from Volkhov to Karachev, and from Karachev to Novgorod Seversky. And in Novgorod he agreed, and we were accepted into the Transfiguration Monastery, and the builder 13 Zakhary Likharev put us on the choir 14 , and that deacon Grishka served mass with the priests at the Annunciation and went for the icon of the Most Pure One. And in the third week after Easter, on Monday, we got ourselves a guide Ivashka Semenov, a retired old man, and went to Starodub and Starodub district, and the guide Ivashko took us abroad to the Lithuanian land, and the first Lithuanian city that we passed was Loev Castle, and the other is Lyubets, and the third is Kiev. And in Kiev, in the Pechersky Monastery, Archimandrite Elisha received us, and we lived in Kiev for only three weeks, and Grishka wanted to go to the Kiev governor, Prince Vasily Ostrozhsky, and asked for leave from the brethren and from Archimandrite Elisha Pletenetsky.

And I spoke to Archimandrite Elisha and the brethren about him and struck with my forehead that he was going to live in Kiev in the Pechersk Monastery for the sake of spiritual salvation, and then go to the holy city of Jerusalem to the Holy Sepulcher, and now he is going into the world to Prince Vasily of Ostrog and wants a monastic dress reset, and he will steal, and lie to God and the Most Pure Mother of God. And Archimandrite Elisha and the brethren told me: “Here the land in Lithuania is free: whoever wants whatever faith he wants, stays in that.” And I beat my forehead to the archimandrite and the brethren so that they would allow me to live in their Pechersk monastery, but the archimandrite and the brethren did not allow me: “Four of you came, four of you go away.” And they came to Ostrog, to Prince Vasily of Ostrog, this Prince Vasily abides in the true Christian faith. And we spent the summer with him, and in the fall, Prince Vasily sent me and Misail Povadin on his pilgrimage to the Derman Monastery of the Life-Giving Trinity. And Grishka went to the city of Goshcheya to see Pan Gosky, and in Goshcheya he threw off his monastic dress and became a layman, and in Goshcheya he began to study at school in Latin and Polish, and the Luthor literacy, and became an apostate and violator of the laws of the existing Orthodox Christian faith. And I, sir, from the monastery went to Ostrog to Prince Vasily and beat Prince Vasily with my forehead, so that Prince Vasily would order him to be returned from Goshcheya and make him a monk and a deacon in the old way, and would order him to be sent to us to the Dermansky monastery. And Prince Vasily and all his courtyard people told me: “This is the land here - as anyone wants, he abides in that faith.” Yes, the prince told me: “My son, Prince Yanysh, was born in the Christian faith, but he adheres to the Lyash faith, and I cannot appease him. And now he is Pan of Krakow in Goshchei.” And Grishka spent the winter with him in Goshcheya, and after Easter he went missing from Goshcheya and found himself in the city of Brachin with Prince Adam Vishnevetsky and called Prince Adam Prince Tsarevich Dmitry Ivanovich Uglitsky.

And that prince Adam, a hawk moth and a madman, believed that Grishka and began to carry him in chariots and on horses, accompanied by people. From Brashno, Prince Adam went to Vishnevets and took Grishka with him and took him to the noble lords and called him Tsarevich Prince Dmitry Ivanovich Uglitsky. And in Vishnevets Grishka Otrepiev lived with him for the summer and spent the winter. And after Easter, Prince Adam sent Grishka to Krakow to King Sigismund, and Prince Adam told the king about him that he was Tsarevich Dmitry Ivanovich Uglitsky. And the king called him to his hand, and he began to seduce him, calling himself Tsarevich Dmitry, the son of the blessed sovereign Tsar and Grand Duke Ivan Vasilyevich of all great Russia, the autocrat.

And Grishka himself began to cry and say to the king: “Have you heard about the Moscow Grand Duke Ivan Vasilyevich of All Rus', the autocrat, how great and formidable he was, how famous he was in many states? And I am his own son, Prince Dmitry Ivanovich. And how by God’s judgment our father passed away in the Russian state, but our brother Fyodor Ivanovich of all Rus' remained king in the Moscow state, and our traitors exiled me to Uglich and more than once sent many thieves and ordered them to damage me and kill me. And by God’s will and his strong right hand, who sheltered us from their evil intentions, who want to betray us to an evil death, the merciful God did not want to fulfill their evil thoughts, and he sheltered me with invisible force and preserved me for many years, right up to our present age. And now, having matured, with God’s help I am thinking of going to the throne of my ancestors, to the Moscow state.” And saying this, she sheds many tears. “And even then, you, dear king, can understand: as soon as your servant kills you, or your brother, or your son, what will it be like for you at that time? Understand from this what it is like for me now.” And I told him and told him many other things.

Yes, the same thing was said to the king and called Grishka Tsarevich Dmitry Ivanovich Uglitsky by the five Khripunov brothers, and Petrushka, the man of Istoma Mikhneva, and Ivashka Shvar, and Ivashka, who brought us abroad, and the people of Kiev, the townspeople. And that Grishka with Prince Adam Vishnevetsky asked the king for leave to go to Sambir.

And I told the king about that Grishka that he is not Tsarevich Dmitry, he is a monk, his name is Grishka, but his nickname is Otrepiev, but he walked with me from Moscow together. And the king and the glad gentlemen did not believe me and sent me to him, to Grishka, in Sambir, to the governor of Sandomierz, to Pan Yuri Mnishek, and they wrote a sheet about me. And how they brought me to Sambir, and undressed me, Grishka took off my monastic dress and ordered me to beat and torture. Yes, Grishka began to talk and talk about us, about me and about the son of the boyar Yakov Pykhachev, as if we were sent from Tsar Boris in order to kill him. And that Yakov Pykhachev, the defrocked one, and the Sandomierz governor ordered him to be executed by death, and he, Yakov, even before the execution called him the defrocked Grishka Otrepyev. And after beating and torturing me, he ordered me to be shackled and thrown into prison.

And on the fifteenth day of August, that defrocked man went to war to Moscow, for the Dormition of the Most Pure Mother of God, and ordered me to be kept in prison in Sambir. And they kept me in Sambir for five months, and Pan Yurya’s wife and his daughter Marina rescued me and gave me freedom, and I lived in Kyiv in the Pechersky Monastery. And in the year 113, for our sins, by God's permission, but by the devil's delusion, and his enemy of God, cursed by the entire ecumenical council, the heretic Grishka was stripped of his hair by evil intent, taught by the devil, how he, the heretic, came to Moscow, and I I was in Kiev at the Chernigov monastery. And about that, sir, ask Pan Yuri Mnishek and his daughter, how he ordered my comrade Yakov Pykhachev to be executed, and how, having chained me, he left me in Sambir, and how Yuri Mnishek’s wife and daughter released me - Pan knows about it all Yuri Mnishek and his daughter Marina and all his courtyard people.”

This story ends here. Let's return to what we left behind and talk about the gathering of Trishkin's army and his campaign to Moscow.

The Lithuanian people and the Zaporozhye Cossacks learned about this in Kiev that the true Tsarevich Dmitry, the native son of the blessed sovereign Tsar and Grand Duke Ivan Vasilyevich, the autocrat of all great Russia, hid from their traitors and from their villainous intentions, for they wanted to betray him evil death, hid, lived unknown to anyone until manhood, and now he has already matured, and is thinking of going to the throne of his ancestors, to the Moscow state, and has already been truly tested by the king himself, and the king promised to support him and help him take over the Moscow state. And everyone, considering him a true prince, joined him. And then Russian Cossacks from the Don came to him in Lithuania and returned with him to the estate of Pan Adam Vishnevetsky.

And after some time the king wanted to see him, and finding him young and eloquent, he recognized him as a true prince and promised to help him. And he, malicious, promised to give the king of the Russian region the city of Smolensk and all the other cities of the Seversk country, even to Mozhaisk, and to be in the same faith with him. And the Lithuanian king for this ordered to convene free people to help him. And he, the accursed one, sent to the pope in Rome, and there he called himself Tsarevich Dmitry, and ordered the pope to ask for help in order to obtain the Russian state, and promised the pope to accept their Roman faith, calling it the right faith, and to trample the Orthodox Christian faith and destroy the churches of God, and put up churches instead of churches. And in response to these promises, the Pope gave him gold and silver and other valuables, and the Lithuanian king gathered as many troops as he needed.

On the 15th day of August 112, the evil one moved to the Russian borders along two roads: from Kyiv across the Dnieper River, and others went along the Crimean Road. And in the year 113, November, on the 26th day, approaching Moravsk, he began to send out scriptures and seduce with the enemy’s charms, we make wise and teach by Satan himself, in Murom, in Chernigov and in Kursk and in other cities, to governors and clerks and all service people, and to all merchants and trade and black people, calling themselves thus:

“From the Tsar and Grand Duke Dmitry Ivanovich of All Rus' to the governors by name in each city. By the will of God and his strong right hand, who hid us from our traitor Boris Godunov, who wanted to betray us to an evil death, and the merciful God did not want to fulfill his malicious thoughts, God hid me, your born sovereign, with invisible force and preserved me for many years. And I, Tsar and Grand Duke Dmitry Ivanovich, have now reached adulthood and, with God’s help, am going to the throne of our ancestors, the Moscow state and all the states of the Russian kingdom. And you, who belong to us by birth, would remember the Orthodox Christian true faith, the kissing of the cross, on which you kissed the cross to our father, to the Tsar of blessed memory and Grand Duke Ivan Vasilyevich of All Rus' and to us, his children, who wanted good for us in everything and except our royal family does not want or look for another sovereign for the Moscow state. And how, by God’s judgment, our father and brother were no longer in the state, and through wickedness and violence that Boris became the king of the state, but you did not know about us, your born sovereign, and kissed the cross for him out of ignorance. And now you recognize us, your sovereign sovereign, and from our traitor Boris Godunov come to us and from now on we, your born sovereign, serve without deception and goodness, just like our father, Tsar Tsar of blessed memory and Grand Duke Ivan Vasilyevich of all Rus'. And I will begin to favor you according to my royal merciful custom and even more, and to hold you in honor, and we want to keep all Orthodox Christianity in silence, in peace and in a prosperous life.”

And the people in those cities - in Murom, in Chernigov, in Kursk, and in the Komaritsa volost, and in Putivl, and in Rylsk, and in Starodub, and in Roma (...) no one began to fight with him: wherever he went , everywhere they opened the fortress gates to him and showed him proper worship and brought him gifts that were due to the royal majesty. And his other army, which marched along the Crimean road, annexed the cities of Narev, Belgorod and many other cities and villages to him. And that Grishka went to the New Seversky city 15 , and the governors Prince Nikita Romanovich Trubetskoy and Pyotr Fedorovich Basmanov were sitting in it, and they did not want to surrender to him, but prepared weapons. And he began to approach the city with his army and fire mercilessly from cannons and arquebuses at the city, and they smashed the fortress right up to the earthen rampart. And the governors and citizens sitting in the fortress, seeing the destruction of the fortress walls, came up with a cunning thing: they began to beat him with their foreheads and ask for mercy for the reason that, out of ignorance, they defended themselves against him, and now they recognized their born sovereign; stop working, breaking the fortress, we put all our shields and weapons in front of you, and are now ready to open the fortress to you and will greet you with due honor, like everyone else. And he, having heard this, was glad and ordered those shooting at the fortress to stop shooting. And the besieged secretly prepared shields and pointed cannons and squeaks, and raised sabers, and prepared all kinds of weapons against them, and they themselves, like wolves, lay down under the shields and hid in secret places, and opened the city gates. They, not knowing this, like wild hungry animals hunting for prey, hurried in front of each other to be the first to enter the city, and walked closely, pushing each other. And having sufficiently launched them into the fortress, the besieged began to hit the entire army, as if against a wall, with all kinds of weapons, and as if they had paved a bridge under the city walls and in the gates with people, but the gates were closed, and of those who entered the fortress, they beat some , and they took others alive, and killed up to four thousand of them, while others, seeing this, ran away.

And Grishka Stripped, seeing their efforts and similar honor to himself from the townspeople: instead of crosses and images of spears and sabers, instead of censers - guns and squeaks, instead of fragrant incense - gunpowder smoke and stench, instead of sweet fruits, tasting cannon and squeal balls, anointed not with honey , but with deadly poison - and so the filthy one was filled with shame and anger and again ordered to begin the hail. And the townspeople became even bolder and, as if one heart was beating in everyone’s chest, they stood up for battle and fought hard with them. They, standing under the hail, laid down a lot of heads, but achieved nothing.

And Tsar Boris, having heard that Grishka Rasstriga calls himself Tsarevich Dmitry and many cities are going over to him without a fight, and is standing under the New Seversky City, - and sends a governor from Moscow to the rescue of the city, Prince Fyodor Ivanovich Mstislavsky, and Prince Vasily Ivanovich, and Prince Dmitry Ivanovich Shuisky and with them many governors with many troops. When they approached the city and began to help the besieged, army and army met. Just as two clouds filled with water become dark before the rain falls on the earth, so those two armies, converging to shed human blood, covered the earth, wanting to overcome one another. And just as there is thunder in the heavenly clouds, so in the earthly clouds the roar of arquebuses sounded, and fire flashed like lightning in the dark darkness, and bullets and arrows whistled through the air, flying out of countless bows, and people fell like sheaves in ravines. And so the two armies came together, and there was a great battle, they chopped, grabbed each other by the hand, and there was a scream and noise from human voices and such a roar of weapons that the earth shook, and it was impossible to hear what one was saying to the other. And the battle was terrible, just like on the Don with Grand Duke Dmitry and Mamai, this battle was full of horror and fear.

And Grishka cunningly prepared for battle: many of his people and horses were dressed in bear skins and sheep skins turned inside out, other horses had braids on both sides, and they cut people in cramped conditions and do a lot of evil. And the horses of the Moscow army recoiled from those horses and did not go to the enemy. And in that confusion they began to kill and overcome even more, and so the Moscow army was mixed up, and in this confusion they beat many people, and reached the very voivode’s banner, and with human bodies they paved the ground, as if with a bridge, and human blood flowed along the ground in streams, and seriously wounded the governor himself, Prince Fyodor Ivanovich Mstislavsky 16 . And so Grishka’s army defeated him, and Boris’s army fled (...).

About the second battle of Dobrynichi 17

And again the bloodthirsty lion does not sleep, with his beasts, as if at a wedding feast, he strives for bloodshed, to lap up Christian blood and eat human flesh, gathering regiments of military people. But these Moscow Borisov governors are not afraid of his teeth, but even more boldly oppose him and take up arms with brave hearts to take revenge on him for the previously shed Christian blood. Like clear falcons on gray ducklings, or like white gyrfalcons clean their beaks to peck, and sharp claws to pierce flesh, and spread their wings, and prepare their shoulders for bird killing, so the Christian champions of the Orthodox faith, put on the armor of a commander with Christ-loving with their army against the saint of Satan and his army beloved by demons, they take up weapons and shields and call on God and the Most Pure Mother of God, the Christian intercessor and helper, and the Moscow miracle workers and all the saints for help.

And they began to converge at Dobrynichi near Komaritsa volost; A few days after the first battle, both armies lined up, and there was a second battle, more fierce than the first. They tried to defeat each other, and many, many people fell on both sides, like trees bent over or like sheaves lay along ravines, and no one wanted to retreat from the other, but each wanted to hit the other, and they killed each other. It was scary and terrible to see this; there was a great and fierce battle, and a lot of blood was shed. And the Moscow governor, Prince Vasily Ivanovich Shuisky, could not see the blood being shed, became enraged in his heart, and smartly and bravely with his regiment of his right hand rushed at the army of the saint of Satan and, dividing it in two, cut it like grass, overturned those opposing, and those who were afraid of death , ran away from him and cleared his way. Ivan Ivanovich Godunov also showed his courage with the regiment of his left hand: he bravely and courageously attacks and beats the enemy, as he cuts through the streets, no one can stand up against him. So other commanders and heads could not resist, they stepped out strongly and unanimously and crushed his entire army, and they, showing their backs, ran. And they pursued them and cut them down from behind without mercy, and they beat many of them and took many alive, and few of them escaped. And Prince Ivan Tatev took the damned one to the city of Rylsk, and from there he fled to the city of Putivl. And if Prince Ivan Tatev had not saved him then, he himself would have been killed here. But for our sins, he remained alive to once again shed Christian blood and defeat Tsar Boris.

And the damned Grishka Otrepyev was overwhelmed with even more fear and great trepidation and, having lost all hope, began to think about escaping to Lithuania. And Tsar Boris was filled with rage and anger at the inhabitants of the Komaritsa volost 18 and ordered her to be taken into great captivity and devastated to the end for the fact that they had given themselves up and served the Stripping, and to flog all Orthodox Christians, young and old, with a sword, and to torture others with various torments, which was done. And who, even having a stone instead of a heart, did not cry and groan about how the Orthodox Christians of the Komaritsa volost were conquered by Tsar Boris? And the filthy foreign peoples cannot do what Tsar Boris did, pouring out his anger and rage, with many torments, without mercy, tormented and killed not only husbands, but also wives, and innocent babies sucking milk, and beat many of them - from man and to cattle. And their property was plundered, and their houses were devastated and burned with fire, everything was turned to ashes, so that the unprecedented evil of his captivity is impossible to describe.

And when Grishka Rasstriga wanted to flee to Lithuania, all the townspeople and all the people who submitted to him began to beg him with tears and ask him: “Oh, great sovereign! You are going to go back to Lithuania, and who are you leaving us with? Or will you deliver us into the hands of your traitor Boris, so that he will captivate us as well as the Komarinsky inhabitants, and torture us with cruel and bitter torments? It’s better to order our heads to be cut off, but don’t deliver us alive into the hands of Boris. Oh, great trouble has befallen us! We sailed from one shore, but did not reach the other shore, and now we are standing in the middle of the sea. We are completely lost: we abandoned Boris, but we couldn’t hold on to you, we don’t know what to do. We have only one way to salvation: not to let you go, but to beat Boris with our forehead and pay for our guilt with your head.” And Grishka answered them: “I don’t have an army now, you see, everything is broken, I barely ran away, and my entire treasury is depleted. I don’t think at all about running away and leaving my homeland, but I want to go to Lithuania for the treasury and the army, so that I can fight with greater strength for the Orthodox states of my homeland.” And they said to him: “Take, sir, everything we have, and then we will all go with you, and we will all perish or receive life and honor from you.” And they brought him all the silver, as much as anyone had: some a thousand rubles, some a hundred, some more, some less. And Grishka, with the help of that silver, barely held on; appeared of his own free will, and now he was forced to stay, unwillingly, because his new subjects did not want to part with him alive. And again Grishka settled in Putivl and began to gather an army from as many as he could. And Tsar Boris rejoiced a lot about this.

And in the city of Kromy, the Cossack ataman Grishka Korela settled in the same heretical army 19 with the Cossacks and the Kromlyans. And Tsar Boris sends his governor, boyar Fyodor Ivanovich Sheremetev, to Kromy with a large army. And they, approaching the city, besieged the fortress and began to storm the walls, but the defenders of the city killed many troops and shed a lot of Christian blood. And Tsar Boris also sent the governor - Prince Fyodor Ivanovich Mstislavsky and Prince Dmitry Ivanovich Shuisky with a large army to quickly take the city. And the governors gathered troops and bravely and courageously attacked the fortress, fired cannons at the fort and the city, and used all sorts of battering tricks, and they smashed the fort and the city to the ground. But those Cossacks, malicious and treacherous, not afraid of death and disobedient and patient with all hardships, sat in holes on the ground and fought with the besiegers from underground, and made forays from the city. And so, having failed to take the cities, the Moscow governors stood near Kromy until spring. And then many people in the army died from the winter cold, since the time was very cold and there were terrible frosts.

And Tsar Boris in the Moscow state and in other states and cities of the Russian state ordered His Holiness Patriarch Job and the noble boyar and governor Prince Vasily Ivanovich Shuisky to convince people, for the Tsar and Grand Duke Fedor Ivanovich of All Rus' of blessed memory sent them to inspect and bury the body of the murdered noble. Tsarevich Prince Dmitry Ivanovich, his brother. And he commanded them to preach at the top of their voices to the crowd of many people from the Moscow state, saying: “Oh, the multitude of all the people! Do not doubt and do not believe the rumors, for truly Tsarevich Dmitry was killed, I saw him with my own eyes and even buried him in the city of Uglich in the Church of the magnificent Transfiguration of the Lord God and our Savior Jesus Christ, and you will pray for him. And Grishka Otrepiev, undressed, is coming at us, calling himself by his prince’s name, and you curse him.” And letters were sent to states and cities. But people did not believe anyone - neither the Holy Patriarch, nor Prince Vasily Ivanovich Shuisky, and so they said to each other: “This is on the orders of Boris and they are saying this out of fear of him.”

And Tsar Boris ordered in the cathedral church to loudly read the eternal memory of the noble Tsarevich and Grand Duke Dmitry Ivanovich, and to curse Grishka Otrepiev, who was going to the Moscow State, to remove his hair; He also ordered the states of great Russia to do the same. But he achieved nothing by this, and people throughout the Russian state were even more indignant and angry at him in their hearts, saying: “If not this, what else can Boris say? If he doesn’t speak like that, then he will have to renounce the Russian kingdom and risk his life.” And so they supported each other.

Others said otherwise, as if Tsar Boris was truly Tsarevich and to this day considers the Tsarevich killed, but does not know that another was killed in his place: having long known Boris’s evil thoughts against the Tsarevich, that he wants to secretly kill him unknown where and at what time, mother The prince fed another child instead of the prince, and the prince himself was sent to faithful people for observance, and God thus saved him from the murder and destruction of Borisov, and now he has matured and is going to his ancestral throne. And wishing for his arrival in Moscow, when they learn about his victory over the Moscow troops of Boris, they rejoice; when they learn that the Moscow troops have won a victory over the expected Dmitry, who is coming to Moscow, they walk in sorrow, hanging their heads. And the slanderers whispered to Tsar Boris about those who said that Dmitry was coming, and not the defrocked one, and that he was taking the real defrocked one with him and showing it off so that people would not doubt. And for such words, Tsar Boris ordered their tongues to be cut out, and others to be put to death with many different torments, but he could not prevent the people from having these conversations and hoping.

And Boris heard that his governors had not returned a single city to him, but even more cities were falling away from him and swearing allegiance to Grishka, while Grishka himself was standing in Putivl, gathering a great army from Lithuania and from other states, filled with rage and breathing anger like an insatiable the viper boasts and wants to come against Tsar Boris, but not as a king, but as a servant. And Tsar Boris, seeing the infidelity of all the people who were ready to serve the approaching self-proclaimed Tsarevich Dmitry and were waiting for him, was in great doubt, wondering what to do if the impostor really turned out to be not a defrocked man, but Tsarevich Dmitry. And he completely despaired of saving his life and intoxicated himself with a deadly potion 20 and he took monastic vows and was named Bogolep by the monks. And soon he died a bitter and violent death from a fierce poison, so that his appearance changed from convulsions, and his whole body turned black like coal, and it is impossible to describe what he became from the fierce potion. And he ordered to be buried in the cathedral church of the Archangel Michael with the other kings buried here. He died in the year 113, on the 13th day of April, and after him remained his wife Queen Maria, his son Fedor, and his daughter the maiden Ksenia, but he remained king for 7 years and five weeks.

After the death of Boris, his son Fyodor was named sovereign in the kingdom of Moscow, and he sent to the regiments for the governors Prince Fyodor Mstislavsky and Prince Vasily, and Prince Dmitry Ivanovich Shuisky and called them to Moscow. And instead of them, two half-brothers, Prince Vasily and Prince Ivan Vasilyevich Golitsyn, Mikhail Saltykov, and Ivan Ivanovich Godunov, remained as governors. And he sends to their regiments the governor of Prince Mikhail Katyrev-Rostovsky and Pyotr Fedorovich Basmanov, and Metropolitan Isidor of Novgorod to lead the army to kiss the cross to Fedor Borisovich, his mother Maria, and his sister Ksenia. And they arrived in the regiments in Kromy, where the Metropolitan began to lead the army to the kiss of the cross. Some in the regiments kissed the cross for them, while others did not want to kiss the cross and sent the Metropolitan to Moscow.

The Moscow governors Prince Vasily and Prince Ivan Vasilyevich Golitsyn, and Pyotr Basmanov, seeing doubt and confusion in the regiments, and the cities were dying from the confusion, they themselves doubted and believed that Rasstriga was the native son of the sovereign Tsar and Grand Duke Ivan Vasilyevich of All Russia and remembered about the mercy towards them of the Tsar of blessed memory: “Would a low-born and unglorious man from the village, Grishka Rasstriga, dare to start such a thing? And not without intention, the Polish and Lithuanian king helps him, and the Russian people with their cities come under his rule, and all the people of the Russian state do not want to stand up against him. Yes, it is better for us to do it of our own free will than to submit to him involuntarily, and we will be honored. And if it’s forced, then we will also be with him, but with dishonor, judging by the events of recent times.” And so they reasoned and agreed among themselves to stick to Rasstriga, and to betray Boris’s son and leave his army, and this agreement was firmly confirmed among themselves. And many Novgorod and Ryazan boyar children joined them.

So it all happened, and one day two armies lined up for battle, taking shields and weapons in their hands. And Prince Vasily and Prince Ivan Vasilyevich Golitsyn, and Mikhail Saltykov, and Pyotr Basmanov with all their regiments quickly rode ahead of everyone, and with them the boyar children and the Lyapunov nobles with other boyar children rode as if to battle. And all the others stood and looked at those who boldly crossed to the enemy bank of the Kroma and peacefully united with the enemy troops, and they let them pass through their army. And when the aforementioned Moscow governors passed, and again Ataman Korela with his Cossacks and with the inhabitants of Krom, all with one spirit struck the remaining Moscow army and threw it all into confusion, for his courage left him at the sight of the governors leaving them and the brave army uniting with the enemy . And everyone despaired of their hopes, turned their backs and ran. And the enemy chased them, but did not flog the fleeing ones, knowing that they were involuntarily sent by Tsar Boris to battle, and robbed them, but instead of flogging and killing them, they beat them with whips and drove them further with the words: “And in the future, do not go to battle against us! ”

And they were caught by the governor Ivan Godunov and sent to their chief Grishka in Putivl, and joyful news was sent to him about the transfer to his side of the above-mentioned Moscow governors with many regiments. And the Ryazan boyar children with all their cities and villages along the Oka went over to him. He, having learned about this, rejoiced great joy. And Ivan Godunov ordered to be put in prison, and the Moscow governor ordered to be brought to the kiss of the cross. Other governors of Tsar Boris - Prince Mikhail Katyrev-Rostovsky and Semyon Chemodanov ran to Moscow with this news.

And Rasstriga is filled with even greater insolence and feels the closeness of the fulfillment of her desire and writes to the reigning city, the mother of all cities, to Moscow, according to the teachings of the devil, the father of all lies and flattery, delighting everyone with sweet words, like honey. Just as in ancient times, at the beginning of the world, the devil deceived the ancestors Adam and Eve to fall away from heavenly life and brought death to the human race, so now he teaches his saint to strip his hair; the glory of this fleeting world deceived him to fall away from the rank of angels and from the kingdom of heaven and choose corruption and death and bring other people with him into destruction. And at first he tried to seduce the people of the Moscow state with such charm:

“From the Tsar and Grand Duke Dmitry Ivanovich of All Russia to our boyars, Prince Fyodor Ivanovich Mstislavsky and Prince Vasily, and Prince Dmitry Ivanovich Shuisky, and all the boyars, okolnichy and great nobles, and stewards, and solicitors, and tenants, and clerks, and clerks, and nobles from the cities, boyar children, and guests, and the best and average merchants, and all kinds of black people.

You kissed the cross of blessed memory to our father, the great sovereign Tsar and Grand Duke Ivan Vasilyevich of All Rus' and to us, his children, so that outside our family we would not want any other sovereign and would not look for the Moscow state. And how by God’s judgment our father, the great sovereign Tsar and Grand Duke Ivan Vasilyevich of All Russia, died, and our brother, the Great Sovereign Tsar and Grand Duke Fyodor Ivanovich of All Russia, sat in the Moscow state, and the Empress, my mother the Queen and the Grand Duchess nun Martha Fedorovna of All Russia, and the traitors to the great sovereign sent us to Uglich, and so oppressed our Majesty, which was unsuitable for our subjects to do - they sent many thieves and ordered to damage us and kill us.

And the merciful God, the great sovereign, sheltered us from their evil intentions and from then until our present years, by His will, preserved us. And to you, our boyars and okolnichi, and nobles, and officials, and guests, merchants and all sorts of people, our traitors repeated that we, the great sovereign, were gone, and they buried us, the great sovereign, in Uglich, in the cathedral church at the all-merciful Savior. And how by the will of God our brother, the Great Sovereign Tsar and Grand Duke Fyodor Ivanovich of All Russia, passed away, and you, not knowing about us, your born sovereign, kissed the cross of our traitor Boris Godunov, not knowing his malicious character and fearing that Under our brother Tsar and Grand Duke Fyodor Ivanovich of All Russia, of blessed memory, he ruled the entire Moscow state and favored and executed whomever he wanted. But they didn’t know about us, their born sovereign, but thought that we had been killed by our traitors.

And how about us, the great sovereign, a rumor spread throughout the Russian state that with God's help we, the great sovereign, are going to the Orthodox throne of our ancestors, the great sovereigns of the Russian tsars, and we wanted to receive our state without bloodshed, and you, our boyars and the governors and all sorts of service people stood against us, the great sovereign, out of ignorance and fear from our traitor death penalty, but they didn’t dare talk about us, the great sovereign. And I, a Christian sovereign, according to my royal merciful custom, do not hold our anger and disgrace against you, because you did it out of ignorance and fear of execution.

And now we, the great sovereign, will soon come, with God’s help, to the throne of our ancestors, the great sovereigns of the Russian Tsars, and with us many Russian, Lithuanian and Tatar armies. But the cities of our state were finished off to our royal majesty and did not stand against us and kissed the cross, remembering their souls and the kiss of the cross to us, the great sovereign, and they bravely and courageously want to stand against our traitors, and you yourself know this for certain. And the Volga region cities were finished off to us, the great sovereign, and the governors were brought to us, and the Astrakhan governors Mikhail Saburov and his comrades are being led to our royal majesty, and now they are on the road to Voronezh. And Prince Ishcherek and Murza from the Kazyev ulus wrote to us from the Great Nogai Horde that they wanted to help our royal majesty. And we, the Christian sovereign, not wanting Christian ruin, did not order the Nogai people to go before our decree, pitying our state, and ordered the Nogai people to wander under the Tsar’s City.

But our traitors, Maria Borisova, Godunov’s wife, and her son Fyodor, do not regret our land, and they had nothing to regret, because strangers owned our fatherland, the land of Seversk, and many other cities and counties, and they destroyed Orthodox Christians without guilt. But we, the Christian sovereign, did not blame you, our boyars and serving people, because you did it out of ignorance and fearing the death penalty from our traitors. And even then it was useful for you to know what oppression from our traitor Boris Godunov was to you, our boyars and governors, and our relatives, reproach and reproach and dishonor, and inflicted on you, which was impossible to endure from your own family, and you, nobles and children boyars, ruin and exile and unbearable torment were, which is not suitable for prisoners; but you, guests and merchants, were not given any freedom in trade or duties, which was a third of your property, but little and not all was taken away, but even so they could not moderate his malicious disposition.

And you still don’t admit your guilt and you can’t know us, your born sovereign, but you don’t remember God’s righteous judgment and want to shed the blood of innocent Orthodox Christians, which not only is it wrong for us to do, but foreigners mourn your ruin and they get sick and, having recognized us, the Christian meek and merciful sovereign, they serve us and do not spare their blood for us. And we, the Christian sovereign, not wanting to see bloodshed in Christianity, write to you, pitying you and about your souls, so that you, remembering God and the Orthodox faith and your souls, on which of blessed memory our father, the great sovereign Tsar and Grand Duke Ivan Vasilyevich of all Russia, and to us, his children, they kissed the cross, and to the Grand Duke Dmitry Ivanovich of All Russia they finished off the brow and sent metropolitans and archbishops, and boyars, and okolnichy, and great nobles, and duma clerks, and boyar children to ask for mercy to our royal majesty , and guests, and the best people.

And we, the great sovereign, according to our royal merciful custom, will honor you all, and we will honor and promote you, our boyars and governors, and reward you with your former ancestral ancestry, and we will also add to this and hold you in honor. And we want to keep you, nobles and officials, in our royal favor. And we, the guests and merchants of the entire Moscow state, grant you duties and taxes, we order you to be given privileges and relief, and we want to establish all Orthodox Christianity in peace and quiet and in a prosperous life.

But you will not finish off our royal majesty with your forehead and you will not send mercy to ask, and you can judge that you will answer for this on the day of God’s righteous judgment, and from righteous anger and from our royal high hand you will not be saved anywhere, nor will you be able to hide in your mother’s womb . And with God’s help we, the great sovereign, will achieve our glorious states.”

And Rasstrigin's envoys - Gavrila Pushkin and Naum Pleshcheev - arrived with this letter on the first of June, and the letter was read at Lobnoye Mesto in front of the entire multitude of the Moscow people. And when the Moscow and all Russian people heard this message, they believed that all this was true, that the Lord, through his ineffable destinies, with his generous right hand saved the prince from Boris’s destruction, and they believed that he was a prince born of his Christian faith, and about Boris They truly knew that they had stolen the kingdom by untruth and shed countless amounts of innocent Christian blood, cunningly seeking that great state. And they rejoiced with great joy, giving glory to God, and there was a great noise and cry among them, and it was impossible to make out who was saying what. And calling on each other, they rushed at Tsar Fedor, Boris's son, and at his mother and their entire family, and without mercy began to plunder their yards and catch themselves, and in the blink of an eye they robbed everyone, their property and themselves were seized, like a strong storm they were scattered them like dust.

And the Moscow boyars and governors, and nobles, and other royal associates, seeing the actions of the entire people of the Moscow state, and they shields and spears and, more simply, throw down all their weapons and meet the prince near Tula; and everyone falls to the ground in front of him, calling him the native son of the late king. And in the battle, he, the godless one, did not take a single weight 21 , let alone some insignificant city.

And in those places there was no one who knew him, and an old man named Leonid, who walked with him from Putivl and called him Grishka Otrepyev and showed him to many in Lithuania and in the Seversk land, on the orders of the Pretender, was put in prison in Putivl as if for some kind of guilt. And again from Tula to the surrounding cities that are in the Russian region, he sends messengers with letters, and in the letters he writes like this:

“From the Tsar and Grand Duke Dmitry Ivanovich of All Rus', to which city to the governors and clerks by name.

By the will of God and his strong right hand, who saved us from our traitor Boris Godunov, who wanted to betray us to an evil death, the merciful God did not want to fulfill his malicious thoughts and preserved me, your born sovereign, in his destinies. And I, the Tsar and Grand Duke Dmitry Ivanovich of All Rus', have now matured and, with God’s help, sat on the throne of our ancestors in the Moscow state and in all the states of the Russian kingdom. And in Moscow and in all cities, our boyars and okolnichi, and clerks, and clerks, and nobles, and boyar children, and all sorts of clerks throughout our state and foreigners, kissed the cross to us, their born sovereign, and we granted them guilt. they were forgiven. And how this letter of ours will come to you, and you, the subjects given to us by birth, remembering the true Orthodox Christian faith and the kiss of the cross, on which the cross was kissed to our father, of blessed memory to the Tsar Tsar and Grand Duke Ivan Vasilyevich of All Rus', and to us, children they kissed his cross, his born sovereign.

And you would bring centurions, and archers, and gunners, and collars, and townspeople, and volosts, and black people to the kiss of the cross, and bring all kinds of foreigners according to their faith. Why kiss the cross and bring all kinds of people to the cross, and we sent you a kissing record with this letter of ours together. And when you bring all sorts of people to the kiss of the cross, we will reward them and you with our great royal salary, which you cannot even imagine. And who exactly will you take the oath, and you would write about it and send lists of names to us in Moscow, and indicate where it was written, in what quarter and to whom it was written.

And with such devilish intent and lies, not with his own mind and reason, but acting with the flattering spirit that had infused him, he deceived not only the boyars and all the people of great Russia, but also the king of the Lithuanian land and all the lords and his courtiers. And so that heretic went to the reigning city with great audacity and without the slightest fear. And he sent his servants ahead of him and ordered the executioners to put Boris’s wife Maria and her son Fyodor to an evil death, tear their souls from their body, and ordered his daughter to be left alive so that he could enjoy her beauty, which is what happened.

See, my beloved, what death awaits those who commit unrighteous iniquities: with the same measure they measure, the same measure will be measured to them, and what cup they fill for others, that cup they themselves drink. O depth of delusion, darkened descendant of the builders of the pillar of Babylon 22 , the whole world was divided from them. Oh, blindness, oh, his furies, oh, many curses, oh, great ignorance, oh, delicacies of the hungry and vain possessions and thirst for high thrones, oh, insolence and unauthorized kissing of the cross and perjury! How did he forget and how was he not afraid of the end of his days in this fast-flowing, uncertain world, how does he want, in the short time allotted to him, what we will quickly learn and have time to enjoy? Where is the glory of arrogance now? Where are his wife and beloved children? Where are the golden-domed palaces? Where are the bright meals and fattened calves? Where are the male and female slaves who serve him? Where are the precious clothes and shoes? Where are the other royal utensils? Who can take his wife and children away from the executioner? They raised their eyes here and there, and did not find a helper anywhere, they found themselves in extreme poverty and were strangled, they met death fiercely and without mercy.

And that heretic Grishka admired the wondrous and glorious, shining in the sky as if it was shining, the great city of Moscow, and entered it in 113, the month of June on the 20th day, on Thursday, and no one stopped him. And then that heretic, not by his own reason and desire, but by God’s will, for it is not proper for murderers and robbers to be with the righteous, ordered that above-mentioned holy murderer Boris from the Archangel Cathedral from the royal ancestors to be thrown out in shame into the square. And everyone saw that here he was - that same Boris, who had previously cut down the great trees that were flourishing, like cypresses, and with his merciless sickle he had squeezed many other trees, like flowers or fig leaves, and where he now lay, like a beggar, thrown to shame. And the heretic Grishka ordered him and his son to be buried in a wretched convent called Varsonofev. And then he entered the Kremlin, where the royal chambers are located.

And many Moscow people who knew him began to recognize him, and God helped the above-mentioned first-sufferer boyar Prince Vasily Ivanovich Shuisky to learn about the lawlessness of Rasstriga and his godless heresy. And he began to loudly denounce his crime for all people to hear 23 , so saying: “I know you that you are not the son of kings, but a lawbreaker, defrocked, Grishka Bogdanov, son of Otrepiev.” And the people, hearing these words, were surprised and horrified, and did not do him any harm. And that accursed heretic, in order not to be convicted of his shameless crime, planned with his advisers to put him to death. And on Saturday, the third day after his entry into the reigning city of Moscow, on the 23rd day of June, he put that boyar and his siblings as bailiffs, and the next day, on Sunday, on the 24th day of June, he installed Ignatius the Greek as patriarch. And on Monday, June 25, he ordered that great boyar Shuisky to be put to death in the middle of a hailstorm, his head to be cut off with a sword in front of all the people, so that others would be afraid to expose him. And his bailiffs were Mikhailo Saltykov and Pyotr Basmanov. When they brought him to the Fire (Red Square.- Comp.) and they set him up, and next to him they set up a block and laid axes, and Pyotr Basmanov began to ride among the people, read the list compiled by Rasstriga and implant it in everyone’s ears like this:

“This great boyar, Prince Vasily Ivanovich Shuisky, betrays me, your born sovereign Tsar and Grand Duke Dmitry Ivanovich of All Russia, and speaks unkind things about me to everyone and disgraces me with all of you, with our boyars, princes and nobles, and with the boyars’ children, and with the guests, and with all the people of great Russia, he calls me not Dmitry Tsarevich, but the heretic Grishka Otrepyev, and for this we condemned him: let him die.”

Yet the people standing here were filled with fear and trembling, and tears flowed from their eyes.

And near the boyar Prince Vasily Ivanovich Shuisky, many archers with many weapons were stationed, as well as many Lithuanian and Cherkassy gentlemen with spears and sabers, and throughout the city all the archers were armed, as if for battle, and everyone who saw this was filled with fear and horror . But our humane creator and creator did not allow this to happen and took pity on his creation, wishing with that passion-bearer to save his bride - the church - from ruin, and for the suffering he accepted as truth, to glorify him and place him over everyone, as the Lord himself said with his righteous lips: “I will glorify those who glorify me.” And he delivered that great boyar from the unrighteous sword raised against him by a lawbreaker, and saved him from innocent death, restraining the snake, ready to grab him with its open mouth. And he only ordered that above-mentioned boyar Prince Vasily Ivanovich and his brothers Prince Dmitry and Prince Ivan Vasilyevich Shuisky to be sent to various distant cities into captivity, and ordered their houses and property to be plundered. And the great boyars spent six months in that captivity, but suffered for their love for Christ, for the true Orthodox Christian faith.

And on the 18th day of July, on Thursday, the queen nun Marfa Fedorovna arrived in Moscow, and the boyars of the Moscow state greeted her with honor, and that Grishka Otrepiev himself was with them. And after, seeing that boyar Vasily Ivanovich Shuisky’s courageous boldness and inflamed with spiritual fire and heartfelt desire and trying not to yield to him in courage, many of the famous monks who wanted to die for the true Christian faith and for piety, saw with the eyes of their hearts by the action of the Holy Spirit, that Grishka Otrepyev was a heretic and a lawbreaker, and they began to shout loudly, like trumpets, at a gathering of people and denounce his damned heresy, saying: “Oh, men, Moscow people and the multitude of all Orthodox Christians! We tell you the real truth that the tsar who now reigns in Moscow is not a tsar, not the son of a tsar, but a lawbreaker and a disgraced, a damned heretic, whom everyone previously cursed in the holy cathedral and apostolic church of the Most Pure Mother of God of her honorable and glorious Dormition as Grishka Otrepiev.” .

And he, hard-hearted, was inflamed with an evil fire of rage at the obsession of Satan and wanted to destroy them, and ordered them to be seized and subjected to many different torments, and he ordered many to be locked up in prisons in the far parts of the Russian region and shackled in iron, and others to be executed without mercy . And he filled the hearts of people with fear and trembling, so that those who had known him for a long time could not raise their eyes to him, much less denounce him.

And soon, in the same year 113, on July 1, Sunday, the one cursed by everyone reigned and began to do a lot of evil to Orthodox Christianity in the reigning city. And so he fell away from the Orthodox faith, the accursed criminal, Satan's saint and forerunner, that he desecrated the very image of God and wanted to destroy the altars of God's churches, and destroy monasteries and monastic dwellings, and equalize the Orthodox Christian faith with the fallen faith, and build churches instead of God's churches. . And he began to live like other heretics of other nations, and wanted to force Orthodox Christians to worship idols, and he desecrated many young nuns, corrupted many youths and maidens, and great weeping and weeping began among the people, for never before had there been such a misfortune.

And in this short life he arranged fun for himself, and for his future life - a sign of his eternal home, which no one in the world has ever seen either in the Russian state or in others except underground: a huge hell with three chapters 24 . And on both sides he attached copper bells to his jaws, and when he spreads his jaws, from inside he bursts with flames at everyone standing nearby and loud sounds are heard from his larynx, and has teeth and claws ready to grab, and flames also burst out of his ears . And the damned Rastriga placed him in front of his chambers on the Moscow River for his exposure, so that he could look at him from his highest palace and be ready to move into him for endless centuries together with his like-minded people.

And he took as his wife from the great land of Lithuania a Lutheran of their infidel faith, just like him, taught evil and witchcraft wisdom, the daughter of a certain Sandomierz lord Yuri Mnishek, a girl named Marina. And with her, leaving his estates in the Luthor region, her father, Pan Yuri, and with him many other great gentlemen, came to the Russian state. And that accursed criminal married in the year 114, the month of May, on the 8th day, on Thursday, on the feast of the holy Apostle and Evangelist John the Theologian, on the eve of Friday and on the eve of the memory of the wonderworker St. Nicholas. And immediately after the wedding, Rasstriga raised a great storm and began a persecution of Christians, and betrayed the Christian faith, and, according to Roman custom, began to observe the Sabbath fast. 25 , as he promised the Pope, and on Wednesday and Friday he began to eat beef and other unclean foods.

And that accursed persecutor and his evil advisers planned to kill the boyars and guests and all Orthodox Christians on the 18th day of May, Sunday. Oh, it was bad for us in the year 114, the month of May on the 18th day, on Sunday, on the day of the Ascension of Christ! He wanted, a malicious wolf, cruel and unmerciful, like Phocas the Tormentor and Constantine the Apostate and Julian the Apostate, or like Pharaoh on the people of Israel, to sharpen his sword in order to chop us, Orthodox Christians, without a trace, and to shed our blood without any guilt in order to turn that joyful day Christ's Resurrection on the day of sorrow.

And he wanted to desecrate holy places, and turn monasteries into dwellings of the wicked, and according to his evil plan, he wanted to marry young monks and nuns, and give nuns in marriage, and those monks and nuns who do not want to take off their angelic image and not desires the delights of this fast-flowing life, to be executed with a sword. And the accursed one planned to create all this evil on Sunday and flood the Moscow state with filthy infidels - Lithuanians, Jews and Poles and other nasty ones, so that Russian people would be little noticeable among them. And with those evil advisers he was going to do all this evil on Sunday.

But from the beginning he who created us, his slaves, the Lord, our Creator and Maker, did not forget what he promised us, and wiped away our tears, and did not allow the evil beast to eat the sheep of his chosen flock, and did not allow the days of his three-day Resurrection to be turned into an insult to his faithful slaves, but he, the evil serpent, opening his mouth to swallow us, turned his favorite Sabbath day into a day of eternal destruction and into a day of inconsolable crying and sobbing for endless centuries. And the Lord God pointed his sharp sword at his neck and at his advisers, the damned wicked, according to the words of the scripture: “Whoever digs a hole will fall into it himself.” And that accursed criminal, who wanted to live in ancient malice, in the abomination of desolation, in the bosom of the proud Satan, and even more so, following his predecessor Judas, intending to surpass Satan himself in the abysses of hell, called himself not only a king, but also an invincible emperor and soon He deprived himself of all the brief glory of this world, and with all kinds of torment he cast out his stinking soul from his stinking body.

On the tenth day after his wedding, 114, the month of May on the 16th day, in the fourth week after Easter, on Saturday, he was killed with swords and other weapons, dragged along the ground from his highest and brightest palaces by the hands of many people who had previously attacked him It was impossible to even look at him alive, much less touch him. And so he was thrown out of the fortress and thrown into the marketplace, cursed and trampled upon by everyone and desecrated by everyone in every way for his evil and cruel disposition. And with his invisible power, our Creator-Deliverer instantly defeated his advisers, the great multitude of the above-mentioned evil wicked people. And the Russian people, desperate and unarmed, with God’s help, their deadly weapons were taken away from them and they, armed, were defeated. And so many of them, the wicked, died on that Sabbath day that it was impossible to walk along all the streets of the great city of Moscow because of their corpses. And he delivered us, his sinful servants, from that great soul-killing deadly plague.

And for three days the corpse of the accursed god-fighter lay in the market place, and everyone looked at his unclean corpse, not covered by anyone, naked, as he came from his mother’s womb. And the idols that he worshiped, but did not help him in any way, were placed on his chest. And after three days, the accursed man was thrown out of the city into the field. And his corpse, thrown out in shame, was not only disgusting for people to look at, but the very land from which it was taken abhorred it. And we saw all this, and everyone said to himself: “Oh, an evil deed: he was born, enlightened by holy baptism and called himself the son of light, and now he himself wanted to become the son of destruction!”

And when he lay in the field, many people heard loud cries and tambourines and pipes and other demonic games over his body at midnight and until the roosters crowed: so Satan rejoiced at the arrival of his servant. Oh, the curse is so heavy on you, the accursed one, that the earth also disdains to accept your accursed heretical body, and the air began to breathe a stench, and the clouds did not give rain, not wanting to wash his accursed body, and the sun did not warm the earth, frosts struck and deprived us of ears of wheat while his stinking body lay on the ground.

By the will of God and the prayers of the Most Pure Mother of God to her birth and with the help of the great miracle workers Peter, Alexei and Jonah and all the saints, we, Orthodox Christians, throughout the Russian land, elected for our kingdom from the royal chamber of advisers a righteous and pious husband, a relative of the former pious kings, the Grand Duke Vladimir 26 , named Vasily in holy baptism, the blessed Prince Alexander Yaroslavich Nevsky, the boyar Prince Vasily Ivanovich Shuisky, who suffered first of all for the Orthodox Christian faith. And he was named king in the same year 114, on the 19th day of May, on Monday. Our creator, the lover of mankind, God, who does not allow his creatures to deviate from their customs and doom all the people living on earth to die of starvation, his slaves, indicated to his faithful servant, who wears a cross and was named Tsar and Grand Duke Vasily Ivanovich, the autocrat of all great Russia and the owner of many states given to him by God for his faith, in order to throw that evil heretic-defrocked into his house named above, into the hell he built, and burn the nasty damned body of the criminal, which was done: he was burned in a place called the Cauldron, seven miles from the city.

And by God’s will, our sovereign king wanted to see the most honorable relics of the blessed Tsarevich Dmitry Uglitsky in the God-saved city of Moscow. And the sovereign sent his pilgrims to Uglich for his honorable relics: His Eminence Philaret, Metropolitan of Rostov and Yaroslavl, Theodosius, Bishop of Astrakhan and Terek, archimandrites and his boyars - Prince Ivan Mikhailovich Vorotynsky and Peter Fedorovich Sheremetev 27 with comrades. And when his honorable relics were brought to the most honorable Lavra of the holy and life-giving Trinity and the wonderworker Sergius, the archimandrite and the priests and deacons of that honorable monastery, dressed in sacred robes, with censers and the rest of the brethren with candles, met his honorable and multi-healing relics behind the fence with joyful tears and sang worthy funeral psalms before them. And for some time the relics remained in the monastery, in the cathedral church of the Most Holy and Life-Giving Trinity, and were again carried to the reigning city of Moscow. When the procession reached the God-saved city of Moscow, the Moscow people, men, wives and children, also greeted the relics with joyful tears and everyone, falling to his shrine, asked for mercy. And they brought the relics into the inner city and placed them on a high place called the Execution, and here many miracles were performed for those who asked with faith: the blind received their sight, the lame began to walk freely, the hunchbacks straightened up and the deaf began to hear. And everyone, no matter what ailments he had, falls to his shrine with his relics and receives healing. And then his honest and multi-healing relics were transferred to the Church of God's Archangel Michael, where to this day we see them, and give healing to everyone who comes to them with faith.

And two weeks after his naming of the kingdom 28 Sovereign Tsar and Grand Duke Vasily Ivanovich of All Rus', the autocrat was crowned with the royal crown and diadem of the month of June on the 1st day, Sunday, and sat down on his royal throne, and from the hands of Almighty God into his right hand received the scepter of the Russian land. And the Lord God created threefold joy for Orthodox Christians throughout the Russian land: the first, by crushing his godless apostate, and our persecutor, the heretic Grishka Otrepiev, the second, by bestowing rain and sunny warmth for fertility, the third, more than all joys, the transfer of the honorable relics of the new martyr of the blessed Tsarevich Dmitry from the city of Uglich to the glorious great reigning city of Moscow, that criminal Grishka Otrepiev was named after him, and the Lord gave that martyr grace and the ability to give healing to those who come with faith to his cancer, a cure for all ailments, and endless health. And from these days, the collection of Russian Orthodox people, we have fun and rejoice in God’s visit and deliverance, which God has granted to all his people.

Oh, God's great love for mankind! Oh, his indescribable and unknown fates! Who knows the mind of the Lord and who is his counselor? Truly no one, neither angels, nor archangels, nor rulers, nor rulers, nor thrones, nor dominions, nor heavenly powers, nor cherubim, nor formidable seraphim, but only the one glorified God in the Trinity, he himself monitors human destinies and everything creates as he wants. We, the servants of Christ, from time immemorial worship the beginningless Christ our God, glorified in the Trinity, for all this we glorify and praise the Lord Christ who created us, saying: “Glory to the only wise life-giver God, who punished us little, but had much mercy, delivered us from death and gave life. That cursed heretic and lawbreaker named above was pointing his sword to destroy all Orthodox Christianity to the end, and we could do nothing to stop him, but he himself died and became the son of destruction; Those who were with him also perished, those who loved his evil custom more than the ever-settling light of eternal life, who were not forced by torment or orders, but obeyed him of their own free will. And we all know that the monks and laymen, whom the accursed heretic tortured and put to death, died in the Orthodox Christian faith. But some of our monastic brothers still remain alive, and they now work spiritually with us in the monastery of the most holy and life-giving Trinity, and others in the monastery of the Archangel Michael of God, with the wonderworker Alexei on Chudov. And they endured such troubles and oppression and adversity, but they did not reject the mercy of God, and everyone rejoices over their suffering, glorifying and thanking God and the Most Pure Mother of God and the new passion-bearer who has shone in the Russian region, the blessed Tsarevich Dmitry.

Now, all Orthodox people, we rejoice and have fun, always praising and glorifying our beginningless, eternal God, who, by his all-generous will, gave us such a pious sovereign Tsar and Grand Duke Vasily Ivanovich, the autocrat of all Russia, the true intercessor and shepherd of his verbal sheep, and not mercenary: and so he lays down his soul for the sheep during our sorrow and destruction, and not only did not spare his wealth, but also himself, and now preserves the true Orthodox Christian faith like the apple of his eye, and guides everyone and instructs him on the path of salvation, so that even after death everyone inherits eternal life, and does not lead us to destruction, but I will say more - leads us away from the destructive path. And for this we praise God, who created us. Amen.

And I, many sinners and disobedient to God and weak in mind, decided to write down this story, not from rumors, except about the stay of that heretic and lawbreaker Grishka in the Lithuanian land, but I saw everything that happened in the Russian state with my own eyes. And he could not remain silent about such evil, he wrote for the benefit of those reading this today and for the memory of future people in future times. And for others who are plotting evil and indulging in their evil crime, so that they humble their disposition and abandon such evil plans. The damned Grishka reigned and seized many estates in the Russian kingdom and soon became very rich, and soon died, and not even a small shirt remained of his wealth to bury his shameless body.

And other ignoramuses secretly destroy their souls by following books prohibited by the holy fathers of the seven ecumenical councils; they commanded us not to read these books, for those who read them do not gain any benefit, they only plunge the ship of their soul into the abyss of sins, as the scripture says: “He who throws a stone upward will break his own head; He who kindles a fire will himself burn in it.” Marvel, O man, how the teaching about which it is said in the Divine Scripture came true: “If a man takes possession of the whole world, but loses his soul, what will he receive in return for his soul?” Do you see how this evil and cunning sorcerer gained the whole world, but lost his soul - and what kind of praise and glory he received? For endless centuries, he, with all his cunning sorceries, perished in soul and body and in shame deprived himself of this short, fleeting life.

And you, shameless one, why are you doing all this, abandoning hope for the mercy of God and calling on Satan for help, not finding any help for yourself in this illness? First, understand what man is and what the end of your days is, and think about how you will appear before the righteous judge who judges regardless of persons - Christ our God? And as you prepare your way to where there is pitch darkness and an insatiable worm, try to see if in this life you can endure the heat of earthly fire? And even if you can, then you cannot endure the future unquenchable fire, this flame is such that it rises from the earth to the very heavens. The worm awaits the sinning man and the son of man, his home is hell, and his bed is darkness, and his father is death, and his mother and sister are corruption. How can you even imagine this in your mind, let alone in life retreat from the mercies of God to evil and stick to Satan and the devil, and sadden your mentor and guardian - the angel of God? And if, disobedient to God, you do not give up your evil life, indeed, I tell you, you will suffer in this and in the next century, like the damned heretic Grishka Otrepiev.

And may grace and peace be with your spirit, brethren, now and ever and unto ages of ages. Amen.

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By God's will, and more by his love for mankind, in the summer of 7092, the blessed and Christ-loving sovereign, shining in piety, the Tsar and Grand Duke Ivan Vasilyevich, the autocrat of all Rus', reposed in the month of March on the 18th day. And after him there remained two bright branches of his royal root, his sons - Tsarevich Fyodor Ivanovich of All Rus' and his younger brother Tsarevich Dmitry Ivanovich of All Rus', children from different mothers. The pious and Christ-loving Tsarevich Dmitry Ivanovich, a sufferer named after the great martyr Dmitry of Thessalonica, was born from the mother of Tsarina Maria Feodorovna Naked. And his elder brother, Tsarevich Fyodor Ivanovich of All Rus', was born from the mother of the blessed and God-wise Tsarina Anastasia Romanovna Yuryeva. In the summer of 7091, after the birth of the blessed Tsarevich Dmitry, the pious and Christ-loving Tsar and Grand Duke Ivan Vasilyevich of All Rus', the father of noble princes, fell ill with a physical illness. And when the tsar was already completely exhausted, he ordered his noble children, the faithful princes Fyodor and Dmitry, his faithful friend, ruler and well-wisher, well-behaved boyar Prince Ivan Petrovich Shuisky, and Prince Ivan Fedorovich Mstislavsky, and Nikita Romanovich Yuryev, so that they, our sovereigns , raised them and guarded their royal health with all care. And soon the Tsar and Grand Duke of All Rus' Ivan Vasilyevich gave his soul into the hands of God and, leaving the earthly kingdom, departed for the eternal bliss of the heavenly kingdom. And by the grace of God, in the trinity of the glorified God, after his father, the Tsar and Grand Duke of All Russia Ivan Vasilyevich of blessed memory, by his blessing and command, Tsarevich Fedor reigned and sat on the highest throne of the God-protected Russian Kingdom in the Moscow State in the same 92 - m year, the month of May on the 1st day, in memory of the holy prophet Jeremiah, and became king of the entire Russian state. And his younger brother, the pious Tsarevich Dmitry, after the death of his father, remained in infancy, two years or less. He did not stay long in the state of his fatherland in the reigning city, and then with his mother he was sent to the region of the Russian state in the city of Uglich, where he suffered many sorrows and persecution from a certain person named Boris Godunov. After a short time, the malicious devil penetrated the heart of one of the nobles, the above-mentioned Boris Godunov. This Boris was the brother-in-law of the Tsar and Grand Duke of All Rus' Fyodor Ivanovich. And Boris became like the Old Testament serpent, who once deceived Eve and our great-grandfather Adam in paradise and deprived them of the enjoyment of heavenly food. Likewise, this Boris began to seduce many boyars and nobles from the royal chamber, subjugated many high-ranking and rich merchants, attracted some with gifts, and others with threats, like a snake with hissing. And he saw himself among the royal ranks, revered above all, and began to hatch a devilish plan, and rose up against his master, Prince Ivan Petrovich Shuisky and his only brothers. At all times, the deceitful hate the righteous, and the devil’s custom is this: as soon as passion overtakes him, he becomes fiercer than a fierce beast. Even if such a person does good, he is still called evil, because a bitter fruit, even anointed with honey, does not become sweet. But, with God's help, he was unable to cause them any harm, and brought shame and curses upon himself. And it became known to the national assembly of Moscow people that Boris was plotting evil against them, and they and all their relatives wanted to stone him without mercy. And Boris, seeing himself cursed and persecuted by all people, resorted to cunning and again began to seduce the great boyar Prince Ivan Petrovich and his relatives, Prince Vasily Ivanovich with his half-brothers, urging them to live with him in harmony and promised that he would not be angry with anyone else do not advise or plot advice, and together protect the life and health of the Tsar’s Majesty. And the God-loving Prince Ivan Petrovich and his relatives, Prince Vasily Ivanovich and his brothers, like their ancestors, fearing God and maintaining in their hearts great faith in God and unfeigned truth to people, believed that the nosy Boris was telling the truth. After all, every gentle person believes every word, but a treacherous person, on the contrary, begins to reflect. These same ones were kind and believed him and swore an oath among themselves to have love and kindness, as before. But Boris, even after this oath, did not extinguish his evil fire and wanted to acquire glory beyond his measure, again began to plot in his evil plans what dirty tricks he could do for them, but even with that wickedness he was unable to cause any harm to the noble boyar Prince Ivan Petrovich and his relatives: they were preserved by the wing of the Lord. And again Boris began to open his wicked lips and, like a snake, exuding his deadly poison, he said that this noble boyar, Prince Ivan Petrovich, should preach to the people that he and his relatives had no anger and no suspicions against Boris, then, so that Boris would not be put to death by the Moscow people. And they thought that Boris was telling them the absolute truth without guile, and announced their decision to everyone. And having heard this, the Moscow people stopped being angry with Boris. After some time, Prince Ivan Petrovich wished to inspect the royal grants and estates of his ancestors, and went to his estate 2, which is in the vicinity of the city of Suzdal. And that crafty Boris, having forgotten his promise and retreated from the faith, seeing that the opportune time had come for the destruction of the prince, sent his accomplices after Prince Ivan Petrovich and ordered him to be seized, as if by sovereign command, from the chamber of his royal majesty, sent him into captivity to Beloozero and killed him there by violent death. And then he sent his relatives, Prince Vasily Ivanovich Shuisky and his half-brothers, into captivity in different cities, and sent their brother Prince Andrei Ivanovich to Bui-gorod and there ordered him to be put to death by violent death. He also ordered many rich merchants to be executed in the middle of the city, and gave their houses to be plundered, and sent others into captivity in different cities, and orphaned many wives and killed many children. He did not fill his insatiable womb with a note of blood and tears and again fell upon his masters, on princes and boyars, and betrayed many of the nobles to various deaths, their number only God knows, and he could not quench his womb, thirsting for glory, with any blood. Oh, cruel hour! How can you not shed tears about this? And how can my hand write about this? A traitor will rise up, like Judas Iscariot against his teacher Jesus Christ, the son of God, so that Boris is going to kill his sovereign, Tsarevich Prince Dmitry, which is what the accursed holy killer did. And that evil servant began to think about how he could tear out the divinely chosen royal root, seeking in every possible way the death of this namesake pious prince, not wanting to leave an heir to their fatherly throne, wanting to receive the kingdom himself. Forgetting God, who saves his chosen ones, he insulted and oppressed this pious prince, more than once sending him deadly poison, hoping to kill him. The prince accepted all this with joy, knowing that the enemy’s power is powerless against the power of God, and in everything he followed the humility of his master Christ, as he had to suffer from everyone, without any doubt, without forgetting what was said: “Trust in the Lord, for he is refuge from sorrow,” and endured all persecution with joy. And that crafty slave, seeing all this, could not do anything, could not cause any harm to the pious prince, and sent his advisers and servants to the city of Uglich - clerk Mikhail Bityagovsky and his nephew Nikita Kachalov. And he commanded them to cut off that royal young and beautifully blossoming branch, the noble Tsarevich Dmitry, to harvest him like an unripe ear, to put to death the gentle baby, to slaughter him like a lamb. .. And they, sent by the envious Boris Godunov, came to Uglich, harboring evil intentions and plotting another crime against the saint, daring to put their pious master to innocent death, and he was eight years old at that time. But they did not abandon their malice, secretly acting and achieving what they were commanded until they reached the goal, as the ancient Jews were going to kill the Lord Christ our God. And the envious slave named above, who raised his hand against his master, wanted to secretly kill this pious prince, but did not know what the scripture says: “Woe to the wicked, for evil will be rewarded to them for the works of their hands.” And the unmerciful young men, who were named above, began to wait for a convenient hour to put to death the holy and pious prince. And one day, as children usually do, the holy youth went out to play, and those evil youths, like merciless wolves, attacked the saint 3, and one of them pulled out a knife, mercilessly hit the saint on the neck and cut his larynx. The lawless put him to death like a gentle lamb, and then the wicked murderers took revenge for the blood of the righteous: they were beaten by the people of that city. The holy soul of the pious and victorious martyr Tsarevich Dmitry, flying to the heavenly villages and to the throne of the trisolar deity, saw and enjoyed the unspeakable, the divine and the unthinkable (...). And his honest and suffering body remained on the ground, stained with blood, shining like the sun. And it was laid in the same city of Uglich in the church of the magnificent Transfiguration of the Lord God and our Savior Jesus Christ (...). And again that Boris began to desire in his heart with an incessant desire and, as if with an unquenchable fire, to burn, vigilantly all day and night thinking about the power of the Moscow state and all of great Russia, how and in what way to seize the royal throne and fulfill his desire without shame. And first he began to inquire from the magi and star-speakers, collecting them from many countries and peoples and bringing them to the Moscow state in the royal name and asking whether he could achieve the royal throne and be king. And they, seeing his great desire and introducing him into greater anticipation and joy, telling him that he was born under the royal star and would be the king of great Russia. And, saying this, they accepted honor and a great salary from him for a short time, then he insidiously and secretly put them to death (...). And the year came of the departure from this world to the heavenly dwellings of the holy and righteous sovereign Tsar and Grand Duke Fyodor Ivanovich, autocrat of all Rus', the seventh thousand 106 of the 4th month of January on the 6th day, and his death was due to an unjust murder committed by the same Boris. Oh, how can I remain silent about this? If we remain silent, the stones will cry out. And this tree, bearing noble fruit and planted by the hand of the all-generous eternal god, was cut down and uprooted by the same Boris, even until his death. And as before, having a crafty and sneaky disposition, he deceived the boyars and royal advisers and nobles, and rulers, and merchants, and all sorts of people, some with gifts, others with love, and others with an evil prohibition, and none of the boyars or ordinary people dared to contradict him . And so that Boris, after the departure to God of the Sovereign Tsar and Grand Duke Fyodor Ivanovich of All Rus', began to send his evil advisers and servants to the reigning city of Moscow and throughout all hundreds and settlements and throughout all cities of the Russian region to all people, so that the whole world would ask for Boris's state. The boyars, and rulers and nobles, and the entire royal ranks, and merchants, and the entire people of the Moscow state, were afraid of Borisov’s evil persecution and execution and internecine warfare, and his supporters and advisers tried and, according to God’s instructions, no one dared to oppose Boris and say the words. And the people, taught by the evil advisers and servants of Boris, although they did not want him to become king, were afraid of his evil persecution and begged him before the boyars and rulers and nobles and before the royal council to accept the scepter of great Russia. And therefore, those who were worthy of this honor did not dare to achieve it, thinking that the people were turning to Boris out of true heartfelt love, and not through captivity. He, a malicious, crafty swindler, had been wanting and striving for this for many years, but here, reluctantly and slowly, giving in to persuasion and refusing more than once, he offered to elect more worthy ones. And he himself went to the great Lavra of the Mother of God, built in memory of the miracle of the Smolensk icon of the Maiden Monastery, and there he served his sister Queen Irina, already the nun Alexandra, and many people every day asked him to accept the kingdom. He was ashamed and afraid of his sister, nun Alexandra, because she did not allow him to do this, because she knew how long he had wanted this and how much innocent blood had been shed for this by the great boyars who ruled the Russian state and served their sovereign truly and rightly, He also destroyed merchants and people of all kinds. His advisers and supporters forced people to pray and beat the nun to the great empress Alexandra and ask her brother Boris for the kingdom, and so they begged Alexandra in large numbers every day with great crying and crying. And the great boyars, descended from the scepter-power root, relatives of the great sovereign Tsar and Grand Duke Fedor Ivanovich of All Rus' and themselves worthy of accepting the scepter, did not want to elect a king among themselves, but gave the decision to the will of the people, for they were already great under the kings, and honest and glorious, not only in Great Rus', but also in other countries. And even those who did not want Boris did not dare to speak against him because of his evil and crafty disposition. How in Constantinople, by God's will, Phokas the Tormentor 5 killed the meek king of Mauritius and captured Greek kingdom , so now Boris in Moscow is seizing the kingdom by deceit and untruth. Many people gathered to the honorable monastery by Boris's supporters were forced to beg the great empress nun Alexandra to brow and ask for the state of her brother Boris, and they even more strongly begged with a great cry the nun Alexandra to bless her brother Boris for the Moscow state. And so the people bothered her for many days. The boyars and nobles stood in front of her in the cell, and others stood on the porch outside the cell by the window, and many people stood in the square. Many were brought in unwillingly, and the order was established - if anyone does not come to ask Boris for the state, they demand two rubles a day. Many bailiffs were also assigned to them, forcing them to scream and shed tears with great cries. But where can there be tears if there is no tenderness and zeal and love for him in the heart? And instead of tears, they wet their eyes with saliva... And with such cunning they turned her to mercy that, seeing the zeal of the whole people for him and not being able to hear and see many cries and complaints among the people, he gives them free rein to install Boris in the Moscow state. And people again began to beat their foreheads and beg Boris Fedorovich Godunov to take the scepter of great Russia into his hand (...). And the patriarch, seeing the people’s zeal and care for Boris, wanted Boris more than anyone else for the state, and Boris’s supporters and well-wishers forced Patriarch Job to do this. And the patriarch with the entire consecrated cathedral takes the icon of the Most Pure Mother of God, written by the Evangelist Luke 6, and other holy icons and relics and carries them on foot to where the people prayed to Boris. He seemed ashamed of the coming of the image of the Mother of God, and accepted the scepter of the Russian state, and was crowned with the royal crown in 107, September 3, and reigned for seven years. And during his reign of great Russia, he began to strengthen himself and assert himself, so that he could stay for many days and years, holding the scepter of great Russia, and after him his family would hold the scepter, and then sending many boyars and nobles to distant and different cities and various evil deaths killing them and uprooting the royal family. Oh, beloved brothers! Don't be surprised at the beginning, but see what the end will be like. Seeing this all-seeing, ever-watchful eye, Christ unjustly seized the scepter of the Russian region, and wanted to take revenge on him for the shedding of the innocent blood of his new passion-bearers, Tsarevich Dmitry, who shone in miracles, and the Tsar and Grand Duke Fyodor Ivanovich of All Russia and others, innocently killed by him, and his fury and expose the unjust murders and set an example for his other supporters so that they do not follow his crafty cruelty. And he let the enemy attack him, the remaining brand from the burning of Sodom and Gomorrah 7 or an unburied dead man, a monk (according to the words of John Climacus: “Every monk will die before he dies, his cell will be his coffin”) - the criminal I will cut off Grishka Otrepiev, also from the Russian region, from the city of Galich, from the unborn people of Yushka Yakovlev's son Otrepiev, like that holy murderer Boris Godunov himself. And that Yushka remained after his father very little with his mother and was taught by her the divine scripture. Having learned one Book of Hours and Psalms of David 8, he left his mother and began to soar in the reigning city of Moscow. And after some time he happened to talk with the abbot of the Assumption Monastery Trifon, Vyatka region, city of Khlynov, and that abbot Tryfon persuaded him to become a monk. And on the advice of that abbot, he took monastic vows, and he was given the name Gregory, and he was then 14 years old. And he went to the city of Suzdal and began to live in the monastery of the all-merciful Savior in the Evfimyev Monastery, and from that monastery he moved in the same district to the monastery of the Savior, called on Kuksa. And I don't want to talk much about it. He lived while traveling in many monasteries, and again returned to the reigning city of Moscow and began to live in the Chudov Monastery. And by the will of the rector of that honorable Lavra, Archimandrite Paphnutius, he was ordained deacon by His Holiness Job, Patriarch of Moscow and All Rus'. And wanting to seek and comprehend with zeal the wisdom of godless books, he fell into a fierce heresy. And when he lived in the reigning city of Moscow, he was known to many worldly people, also to rulers and many monks. And from Chudov he moved to the monastery of Nikola on Ugresh and began to ascend in his madness and fell into fierce heresy, like the insane Arius, who fell from the heights and with his wisdom descended to the bottom of hell. And a little later he left the St. Nicholas Monastery on Ugresh and settled in Kostroma in the cenobitic monastery of 9 John the Baptist on Zhelezny Bork. And from there they again came to Moscow and then, leaving the Orthodox Christian faith, they fled to Lithuania, and he seduced two monks to go with him - the monk Misail Povadin and the monk Varlaam. And the flight of him and the elders was as follows: The message from Elder Varlaam, given after the murder of the Striped Tsar to Tsar Vasily Ivanovich of All Russia, hits the Tsar Sovereign and Grand Duke Vasily Ivanovich of All Rus' with his forehead and informs your Sovereign, the beggar pilgrim Varlaam. In the past, sir, in the year 110 during Great Lent, in the second week on Monday, I was walking, sir, with the Barbarian Sacrum 10, and a young monk approached me from behind, and he, having made a prayer and bowed to me, began to ask me: “Elder, from which honorable monastery are you? “And I told him that I took tonsure in old age, and the tonsure of the Nativity of the Most Pure One of the Pafnotiev Monastery. “And what rank do you have, are you a Kryloshan, and what is your name?” And I told him my name - Varlaam. And I began to ask him: “Which honorable monastery are you from and what rank do you have and what is your name?” And he told me: “I lived in the Chudov Monastery, and I have the rank of deacon, and my name is Gregory, and my nickname is Otrepiev.” And I said to him: “What do you want from Zamyatnya and Smirnaya Otrepieva?” And he told me that Zamyatnya is his grandfather, and Smirnoy is his uncle.” And I told him: “What do you care about me?” And he said: “I lived in the Miracle Monastery with Archimandrite Paphnotius in his cell and praised the Moscow miracle workers Peter, Alexei and Jonah 11. Yes, I lived with Patriarch Job, and the patriarch, seeing my abilities, began to take me with him to the royal Duma, and I entered into great glory, but I don’t want to not only see, but also hear, the glory and wealth of this earth, and I want to leave Moscow for a distant monastery. And there is a monastery in Chernigov, and we will go to that monastery.” And I told him: “You lived in Chudov with the patriarch, but you won’t get used to Chernigov, because, I heard, the Chernigov Monastery is not a great place.” And he told me: “I want to go to Kyiv to the Pechersky Monastery, and in the Pechersky Monastery many elders saved their souls.” And I told him that I read the Patericon of Pechersk 12. Yes, he told me: “Let’s live in the Pechersk monastery, and let’s go to the holy city of Jerusalem, to the Church of the Resurrection of the Lord and to the Holy Sepulcher.” And I told him that the Pechersk Monastery is abroad in Lithuania, and you can’t go abroad. And he told me: “The sovereign of Moscow and the king made peace for twenty-two years, and now it has become simple, and there are no outposts.” And I told him: “To save the soul and to see the Pechersk Monastery and the holy city of Jerusalem and the Holy Sepulcher, let’s go.” And, sir, we swore by the Christian faith that we should go, we postponed it until another day and set a date to meet in the Icon Row. And the next day they met in the Icon Row, and he also had the monk Mikhailo agree to go, and in the world his name was Mikhail Povadin, I knew him from Prince Ivan Ivanovich Shuisky. And we went across the Moscow River and hired carts to Volkhov, and from Volkhov to Karachev, and from Karachev to Novgorod Seversky. And in Novgorod he made an agreement, and we were accepted into the Transfiguration Monastery, and the builder 13 Zakhary Likharev put us on the choir 14, and that deacon Grishka served mass with the priests at the Annunciation and went after the icon of the Most Pure One. And in the third week after Easter, on Monday, we got ourselves a guide Ivashka Semenov, a retired old man, and went to Starodub and Starodub district, and the guide Ivashko took us abroad to the Lithuanian land, and the first Lithuanian city that we passed was Loev Castle, and the other is Lyubets, and the third is Kiev. And in Kiev, in the Pechersky Monastery, Archimandrite Elisha received us, and we lived in Kiev for only three weeks, and Grishka wanted to go to the Kiev governor, Prince Vasily Ostrozhsky, and asked for leave from the brethren and from Archimandrite Elisha Pletenetsky. And I spoke to Archimandrite Elisha and the brethren about him and struck with my forehead that he was going to live in Kiev in the Pechersk Monastery for the sake of spiritual salvation, and then go to the holy city of Jerusalem to the Holy Sepulcher, and now he is going into the world to Prince Vasily of Ostrog and wants a monastic dress reset, and he will steal, and lie to God and the Most Pure Mother of God. And Archimandrite Elisha and the brethren told me: “Here the land in Lithuania is free: whoever wants whatever faith he wants, stays in that.” And I beat my forehead to the archimandrite and the brethren so that they would allow me to live in their Pechersk monastery, but the archimandrite and the brethren did not allow me: “Four of you came, four of you go away.” And they came to Ostrog, to Prince Vasily of Ostrog, this Prince Vasily abides in the true Christian faith. And we spent the summer with him, and in the fall, Prince Vasily sent me and Misail Povadin on his pilgrimage to the Derman Monastery of the Life-Giving Trinity. And Grishka went to the city of Goshcheya to see Pan Gosky, and in Goshcheya he threw off his monastic dress and became a layman, and in Goshcheya he began to study at school in Latin and Polish, and the Luthor literacy, and became an apostate and violator of the laws of the existing Orthodox Christian faith. And I, sir, from the monastery went to Ostrog to Prince Vasily and beat Prince Vasily with my forehead, so that Prince Vasily would order him to be returned from Goshcheya and make him a monk and a deacon in the old way, and would order him to be sent to us to the Dermansky monastery. And Prince Vasily and all his courtyard people told me: “This is the land here - as anyone wants, he abides in that faith.” Yes, the prince told me: “My son, Prince Yanysh, was born in the Christian faith, but he adheres to the Lyash faith, and I cannot appease him. And now he is Pan of Krakow in Goshchei.” And Grishka spent the winter with him in Goshcheya, and after Easter he went missing from Goshcheya and found himself in the city of Brachin with Prince Adam Vishnevetsky and called Prince Adam Prince Tsarevich Dmitry Ivanovich Uglitsky. And that prince Adam, a hawk moth and a madman, believed that Grishka and began to carry him in chariots and on horses, accompanied by people. From Brashno, Prince Adam went to Vishnevets and took Grishka with him and took him to the noble lords and called him Tsarevich Prince Dmitry Ivanovich Uglitsky. And in Vishnevets Grishka Otrepiev lived with him for the summer and spent the winter. And after Easter, Prince Adam sent Grishka to Krakow to King Sigismund, and Prince Adam told the king about him that he was Tsarevich Dmitry Ivanovich Uglitsky. And the king called him to his hand, and he began to seduce him, calling himself Tsarevich Dmitry, the son of the blessed sovereign Tsar and Grand Duke Ivan Vasilyevich of all great Russia, the autocrat. And Grishka himself began to cry and say to the king: “Have you heard about the Moscow Grand Duke Ivan Vasilyevich of All Rus', the autocrat, how great and formidable he was, how famous he was in many states? And I am his own son, Prince Dmitry Ivanovich. And how by God’s judgment our father passed away in the Russian state, but our brother Fyodor Ivanovich of all Rus' remained king in the Moscow state, and our traitors exiled me to Uglich and more than once sent many thieves and ordered them to damage me and kill me. And by God’s will and his strong right hand, who sheltered us from their evil intentions, who want to betray us to an evil death, the merciful God did not want to fulfill their evil thoughts, and he sheltered me with invisible force and preserved me for many years, right up to our present age. And now, having matured, with God’s help I am thinking of going to the throne of my ancestors, to the Moscow state.” And saying this, she sheds many tears. “And even then, you, dear king, can understand: as soon as your servant kills you, or your brother, or your son, what will it be like for you at that time? Understand from this what it is like for me now.” And I told him and told him many other things. Yes, the same thing was said to the king and called Grishka Tsarevich Dmitry Ivanovich Uglitsky by the five Khripunov brothers, and Petrushka, the man of Istoma Mikhneva, and Ivashka Shvar, and Ivashka, who brought us abroad, and the people of Kiev, the townspeople. And that Grishka with Prince Adam Vishnevetsky asked the king for leave to go to Sambir. And I told the king about that Grishka that he is not Tsarevich Dmitry, he is a monk, his name is Grishka, but his nickname is Otrepiev, but he walked with me from Moscow together. And the king and the glad gentlemen did not believe me and sent me to him, to Grishka, in Sambir, to the governor of Sandomierz, to Pan Yuri Mnishek, and they wrote a sheet about me. And how they brought me to Sambir, and undressed me, Grishka took off my monastic dress and ordered me to beat and torture. Yes, Grishka began to talk and talk about us, about me and about the son of the boyar Yakov Pykhachev, as if we were sent from Tsar Boris in order to kill him. And that Yakov Pykhachev, the defrocked one, and the Sandomierz governor ordered him to be executed by death, and he, Yakov, even before the execution called him the defrocked Grishka Otrepyev. And after beating and torturing me, he ordered me to be shackled and thrown into prison. And on the fifteenth day of August, that defrocked man went to war to Moscow, for the Dormition of the Most Pure Mother of God, and ordered me to be kept in prison in Sambir. And they kept me in Sambir for five months, and Pan Yurya’s wife and his daughter Marina rescued me and gave me freedom, and I lived in Kyiv in the Pechersky Monastery. And in the year 113, for our sins, by God's permission, but by the devil's delusion, and his enemy of God, cursed by the entire ecumenical council, the heretic Grishka was stripped of his hair by evil intent, taught by the devil, how he, the heretic, came to Moscow, and I I was in Kiev at the Chernigov monastery. And about that, sir, ask Pan Yuri Mnishek and his daughter, how he ordered my comrade Yakov Pykhachev to be executed, and how, having chained me, he left me in Sambir, and how Yuri Mnishek’s wife and daughter released me - Pan knows about it all Yuri Mnishek and his daughter Marina and all his courtyard people.” This story ends here. Let's return to what we left behind and talk about the gathering of Trishkin's army and his campaign to Moscow. The Lithuanian people and Zaporozhye Cossacks learned about this in Kiev that the real Tsarevich Dmitry, the native son of the blessed sovereign Tsar and Grand Duke Ivan Vasilyevich, the autocrat of all great Russia, hid from his traitors and from their villainous intentions, because they wanted to put him to an evil death, hid , lived unknown to anyone until manhood, and is now mature, and is thinking of going to the throne of his ancestors, to the Moscow state, and has already been truly tested by the king himself, and the king promised to support him and help him take over the Moscow state. And everyone, considering him a true prince, joined him. And then Russian Cossacks from the Don came to him in Lithuania and returned with him to the estate of Pan Adam Vishnevetsky. And after some time the king wanted to see him, and finding him young and eloquent, he recognized him as a true prince and promised to help him. And he, malicious, promised to give the king of the Russian region the city of Smolensk and all the other cities of the Seversk country, even to Mozhaisk, and to be in the same faith with him. And the Lithuanian king for this ordered to convene free people to help him. And he, the accursed one, sent to the pope in Rome, and there he called himself Tsarevich Dmitry, and ordered the pope to ask for help in order to obtain the Russian state, and promised the pope to accept their Roman faith, calling it the right faith, and to trample the Orthodox Christian faith and destroy the churches of God, and put up churches instead of churches. And in response to these promises, the Pope gave him gold and silver and other valuables, and the Lithuanian king gathered as many troops as he needed. On the 15th day of August 112, the evil one moved to the Russian borders along two roads: from Kyiv across the Dnieper River, and others went along the Crimean Road. And in the year 113, November, on the 26th day, approaching Moravsk, he began to send out scriptures and seduce with the enemy’s charms, we make wise and teach by Satan himself, in Murom, in Chernigov and in Kursk and in other cities, to governors and clerks and all service people, and to all merchants and trade and black people, calling himself this way: “From the Tsar and Grand Duke Dmitry Ivanovich of All Russia to the governors by name in each city. By the will of God and his strong right hand, who hid us from our traitor Boris Godunov, who wanted to betray us to an evil death, and the merciful God did not want to fulfill his malicious thoughts, God hid me, your born sovereign, with invisible force and preserved me for many years. And I, Tsar and Grand Duke Dmitry Ivanovich, have now reached adulthood and, with God’s help, am going to the throne of our ancestors, the Moscow state and all the states of the Russian kingdom. And you, who belong to us by birth, would remember the Orthodox Christian true faith, the kissing of the cross, on which you kissed the cross to our father, to the Tsar of blessed memory and Grand Duke Ivan Vasilyevich of All Rus' and to us, his children, who wanted good for us in everything and except our royal family does not want or look for another sovereign for the Moscow state. And how, by God’s judgment, our father and brother were no longer in the state, and through wickedness and violence that Boris became the king of the state, but you did not know about us, your born sovereign, and kissed the cross for him out of ignorance. And now you recognize us, your sovereign sovereign, and from our traitor Boris Godunov come to us and from now on we, your born sovereign, serve without deception and goodness, just like our father, Tsar Tsar of blessed memory and Grand Duke Ivan Vasilyevich of all Rus'. And I will begin to favor you according to my royal merciful custom and even more, and to hold you in honor, and we want to keep all Orthodox Christianity in silence, in peace and in a prosperous life.” And the people in those cities - in Murom, in Chernigov, in Kursk, and in the Komaritsa volost, and in Putivl, and in Rylsk, and in Starodub, and in Roma (...) no one began to fight with him: wherever he went , everywhere they opened the fortress gates to him and showed him proper worship and brought him gifts that were due to the royal majesty. And his other army, which marched along the Crimean road, annexed the cities of Narev, Belgorod and many other cities and villages to him. And that Grishka went to the New Seversky City 15, and the governors Prince Nikita Romanovich Trubetskoy and Pyotr Fedorovich Basmanov were sitting in it, and they did not want to surrender to him, but prepared weapons. And he began to approach the city with his army and fire mercilessly from cannons and arquebuses at the city, and they smashed the fortress right up to the earthen rampart. And the governors and citizens sitting in the fortress, seeing the destruction of the fortress walls, came up with a cunning thing: they began to beat him with their foreheads and ask for mercy for the reason that, out of ignorance, they defended themselves against him, and now they recognized their born sovereign; stop working, breaking the fortress, we put all our shields and weapons in front of you, and are now ready to open the fortress to you and will greet you with due honor, like everyone else. And he, having heard this, was glad and ordered those shooting at the fortress to stop shooting. And the besieged secretly prepared shields and pointed cannons and squeaks, and raised sabers, and prepared all kinds of weapons against them, and they themselves, like wolves, lay down under the shields and hid in secret places, and opened the city gates. They, not knowing this, like wild hungry animals hunting for prey, hurried in front of each other to be the first to enter the city, and walked closely, pushing each other. And having sufficiently launched them into the fortress, the besieged began to hit the entire army, as if against a wall, with all kinds of weapons, and as if they had paved a bridge under the city walls and in the gates with people, but the gates were closed, and of those who entered the fortress, they beat some , and they took others alive, and killed up to four thousand of them, while others, seeing this, ran away. And Grishka Stripped, seeing their efforts and similar honor to himself from the townspeople: instead of crosses and images of spears and sabers, instead of censers - guns and squeaks, instead of fragrant incense - gunpowder smoke and stench, instead of sweet fruits, tasting cannon and squeal balls, anointed not with honey , but with deadly poison - and so the filthy one was filled with shame and anger and again ordered to begin the hail. And the townspeople became even bolder and, as if one heart was beating in everyone’s chest, they stood up for battle and fought hard with them. They, standing under the hail, laid down a lot of heads, but achieved nothing. And Tsar Boris, having heard that Grishka Rasstriga calls himself Tsarevich Dmitry and many cities are going over to him without a fight, and is standing under the New Seversky City, - and sends a governor from Moscow to the rescue of the city, Prince Fyodor Ivanovich Mstislavsky, and Prince Vasily Ivanovich, and Prince Dmitry Ivanovich Shuisky and with them many governors with many troops. When they approached the city and began to help the besieged, army and army met. Just as two clouds filled with water become dark before the rain falls on the earth, so those two armies, converging to shed human blood, covered the earth, wanting to overcome one another. And just as there is thunder in the heavenly clouds, so in the earthly clouds the roar of arquebuses sounded, and fire flashed like lightning in the dark darkness, and bullets and arrows whistled through the air, flying out of countless bows, and people fell like sheaves in ravines. And so the two armies came together, and there was a great battle, they chopped, grabbed each other by the hand, and there was a scream and noise from human voices and such a roar of weapons that the earth shook, and it was impossible to hear what one was saying to the other. And the battle was terrible, just like on the Don with Grand Duke Dmitry and Mamai, this battle was full of horror and fear. And Grishka cunningly prepared for battle: many of his people and horses were dressed in bear skins and sheep skins turned inside out, other horses had braids on both sides, and they cut people in cramped conditions and do a lot of evil. And the horses of the Moscow army recoiled from those horses and did not go to the enemy. And in that confusion they began to kill and overcome even more, and so the Moscow army was mixed up, and in this confusion they beat many people, and reached the very voivode’s banner, and with human bodies they paved the ground, as if with a bridge, and human blood flowed along the ground in streams, and seriously wounded the governor himself, Prince Fyodor Ivanovich Mstislavsky 16. And so Grishka’s army defeated him, and Boris’s army fled (...). About the second battle of Dobrynichi 17 And again the bloodthirsty lion does not sleep, with his beasts, as if for a wedding feast, he strives for bloodshed, to lap up Christian blood and eat human flesh, he gathers regiments of military people. But these Moscow Borisov governors are not afraid of his teeth, but even more boldly oppose him and take up arms with brave hearts to take revenge on him for the previously shed Christian blood. Like clear falcons on gray ducklings, or like white gyrfalcons clean their beaks to peck, and sharp claws to pierce flesh, and spread their wings, and prepare their shoulders for bird killing, so the Christian champions of the Orthodox faith, put on the armor of a commander with Christ-loving with their army against the saint of Satan and his army beloved by demons, they take up weapons and shields and call on God and the Most Pure Mother of God, the Christian intercessor and helper, and the Moscow miracle workers and all the saints for help. And they began to converge at Dobrynichi near Komaritsa volost; A few days after the first battle, both armies lined up, and there was a second battle, more fierce than the first. They tried to defeat each other, and many, many people fell on both sides, like trees bent over or like sheaves lay along ravines, and no one wanted to retreat from the other, but each wanted to hit the other, and they killed each other. It was scary and terrible to see this; there was a great and fierce battle, and a lot of blood was shed. And the Moscow governor, Prince Vasily Ivanovich Shuisky, could not see the blood being shed, became enraged in his heart, and smartly and bravely with his regiment of his right hand rushed at the army of the saint of Satan and, dividing it in two, cut it like grass, overturned those opposing, and those who were afraid of death , ran away from him and cleared his way. Ivan Ivanovich Godunov also showed his courage with the regiment of his left hand: he bravely and courageously attacks and beats the enemy, as he cuts through the streets, no one can stand up against him. So other commanders and heads could not resist, they stepped out strongly and unanimously and crushed his entire army, and they, showing their backs, ran. And they pursued them and cut them down from behind without mercy, and they beat many of them and took many alive, and few of them escaped. And Prince Ivan Tatev took the damned one to the city of Rylsk, and from there he fled to the city of Putivl. And if Prince Ivan Tatev had not saved him then, he himself would have been killed here. But for our sins, he remained alive to once again shed Christian blood and defeat Tsar Boris. And the damned Grishka Otrepyev was overwhelmed with even more fear and great trepidation and, having lost all hope, began to think about escaping to Lithuania. And Tsar Boris was filled with rage and anger at the inhabitants of the Komaritsa volost 18 and ordered it to be captured and devastated to the end by a great captivity because they had given themselves up and served the Stripping, and to flog all Orthodox Christians, young and old, with a sword, and to torture others with various torments, that and it was done. And who, even having a stone instead of a heart, did not cry and groan about how the Orthodox Christians of the Komaritsa volost were conquered by Tsar Boris? And the filthy foreign peoples cannot do what Tsar Boris did, pouring out his anger and rage, with many torments, without mercy, tormented and killed not only husbands, but also wives, and innocent babies sucking milk, and beat many of them - from man and to cattle. And their property was plundered, and their houses were devastated and burned with fire, everything was turned to ashes, so that the unprecedented evil of his captivity is impossible to describe. And when Grishka Rasstriga wanted to flee to Lithuania, all the townspeople and all the people who submitted to him began to beg him with tears and ask him: “Oh, great sovereign! You are going to go back to Lithuania, and who are you leaving us with? Or will you deliver us into the hands of your traitor Boris, so that he will captivate us as well as the Komarinsky inhabitants, and torture us with cruel and bitter torments? It’s better to order our heads to be cut off, but don’t deliver us alive into the hands of Boris. Oh, great trouble has befallen us! We sailed from one shore, but did not reach the other shore, and now we are standing in the middle of the sea. We are completely lost: we abandoned Boris, but we couldn’t hold on to you, we don’t know what to do. We have only one way to salvation: not to let you go, but to beat Boris with our forehead and pay for our guilt with your head.” And Grishka answered them: “I don’t have an army now, you see, everything is broken, I barely ran away, and my entire treasury is depleted. I don’t think at all about running away and leaving my homeland, but I want to go to Lithuania for the treasury and the army, so that I can fight with greater strength for the Orthodox states of my homeland.” And they said to him: “Take, sir, everything we have, and then we will all go with you, and we will all perish or receive life and honor from you.” And they brought him all the silver, as much as anyone had: some a thousand rubles, some a hundred, some more, some less. And Grishka, with the help of that silver, barely held on; appeared of his own free will, and now he was forced to stay, unwillingly, because his new subjects did not want to part with him alive. And again Grishka settled in Putivl and began to gather an army from as many as he could. And Tsar Boris rejoiced a lot about this. And in the city of Kromy the Cossack ataman Grishka Korela 19 settled with the Cossacks and the Kromlyans of the same heretical army. And Tsar Boris sends his governor, boyar Fyodor Ivanovich Sheremetev, to Kromy with a large army. And they, approaching the city, besieged the fortress and began to storm the walls, but the defenders of the city killed many troops and shed a lot of Christian blood. And Tsar Boris also sent the governor - Prince Fyodor Ivanovich Mstislavsky and Prince Dmitry Ivanovich Shuisky with a large army to quickly take the city. And the governors gathered troops and bravely and courageously attacked the fortress, fired cannons at the fort and the city, and used all sorts of battering tricks, and they smashed the fort and the city to the ground. But those Cossacks, malicious and treacherous, not afraid of death and disobedient and patient with all hardships, sat in holes on the ground and fought with the besiegers from underground, and made forays from the city. And so, having failed to take the cities, the Moscow governors stood near Kromy until spring. And then many people in the army died from the winter cold, since the time was very cold and there were terrible frosts. And Tsar Boris in the Moscow state and in other states and cities of the Russian state ordered His Holiness Patriarch Job and the noble boyar and governor Prince Vasily Ivanovich Shuisky to convince people, for the Tsar and Grand Duke Fedor Ivanovich of All Rus' of blessed memory sent them to inspect and bury the body of the murdered noble. Tsarevich Prince Dmitry Ivanovich, his brother. And he commanded them to preach at the top of their voices to the crowd of many people from the Moscow state, saying: “Oh, the multitude of all the people! Do not doubt and do not believe the rumors, for truly Tsarevich Dmitry was killed, I saw him with my own eyes and even buried him in the city of Uglich in the Church of the magnificent Transfiguration of the Lord God and our Savior Jesus Christ, and you will pray for him. And Grishka Otrepiev, undressed, is coming at us, calling himself by his prince’s name, and you curse him.” And letters were sent to states and cities. But people did not believe anyone - neither the Holy Patriarch, nor Prince Vasily Ivanovich Shuisky, and so they said to each other: “This is on the orders of Boris and they are saying this out of fear of him.” And Tsar Boris ordered in the cathedral church to loudly read the eternal memory of the noble Tsarevich and Grand Duke Dmitry Ivanovich, and to curse Grishka Otrepiev, who was going to the Moscow State, to remove his hair; He also ordered the states of great Russia to do the same. But he achieved nothing by this, and people throughout the Russian state were even more indignant and angry at him in their hearts, saying: “If not this, what else can Boris say? If he doesn’t speak like that, then he will have to renounce the Russian kingdom and risk his life.” And so they supported each other. Others said otherwise, as if Tsar Boris was truly Tsarevich and to this day considers the Tsarevich killed, but does not know that another was killed in his place: having long known Boris’s evil thoughts against the Tsarevich, that he wants to secretly kill him unknown where and at what time, mother The prince fed another child instead of the prince, and the prince himself was sent to faithful people for observance, and God thus saved him from the murder and destruction of Borisov, and now he has matured and is going to his ancestral throne. And wishing for his arrival in Moscow, when they learn about his victory over the Moscow troops of Boris, they rejoice; when they learn that the Moscow troops have won a victory over the expected Dmitry, who is coming to Moscow, they walk in sorrow, hanging their heads. And the slanderers whispered to Tsar Boris about those who said that Dmitry was coming, and not the defrocked one, and that he was taking the real defrocked one with him and showing it off so that people would not doubt. And for such words, Tsar Boris ordered their tongues to be cut out, and others to be put to death with many different torments, but he could not prevent the people from having these conversations and hoping. And Boris heard that his governors had not returned a single city to him, but even more cities were falling away from him and swearing allegiance to Grishka, while Grishka himself was standing in Putivl, gathering a great army from Lithuania and from other states, filled with rage and breathing anger like an insatiable the viper boasts and wants to come against Tsar Boris, but not as a king, but as a servant. And Tsar Boris, seeing the infidelity of all the people who were ready to serve the approaching self-proclaimed Tsarevich Dmitry and were waiting for him, was in great doubt, wondering what to do if the impostor really turned out to be not a defrocked man, but Tsarevich Dmitry. And he completely despaired of saving his life and intoxicated himself with a deadly potion 20 and took monastic vows and was named Bogolep by the monks. And soon he died a bitter and violent death from a fierce poison, so that his appearance changed from convulsions, and his whole body turned black like coal, and it is impossible to describe what he became from the fierce potion. And he ordered to be buried in the cathedral church of the Archangel Michael with the other kings buried here. He died in the year 113, on the 13th day of April, and after him remained his wife Queen Maria, his son Fedor, and his daughter the maiden Ksenia, but he remained king for 7 years and five weeks. After the death of Boris, his son Fyodor was named sovereign in the kingdom of Moscow, and he sent to the regiments for the governors Prince Fyodor Mstislavsky and Prince Vasily, and Prince Dmitry Ivanovich Shuisky and called them to Moscow. And instead of them, two half-brothers, Prince Vasily and Prince Ivan Vasilyevich Golitsyn, Mikhail Saltykov, and Ivan Ivanovich Godunov, remained as governors. And he sends to their regiments the governor of Prince Mikhail Katyrev-Rostovsky and Pyotr Fedorovich Basmanov, and Metropolitan Isidor of Novgorod to lead the army to kiss the cross to Fedor Borisovich, his mother Maria, and his sister Ksenia. And they arrived in the regiments in Kromy, where the Metropolitan began to lead the army to the kiss of the cross. Some in the regiments kissed the cross for them, while others did not want to kiss the cross and sent the Metropolitan to Moscow. The Moscow governors Prince Vasily and Prince Ivan Vasilyevich Golitsyn, and Pyotr Basmanov, seeing doubt and confusion in the regiments, and the cities were dying from the confusion, they themselves doubted and believed that Rasstriga was the native son of the sovereign Tsar and Grand Duke Ivan Vasilyevich of All Russia and remembered about the mercy towards them of the Tsar of blessed memory: “Would a low-born and unglorious man from the village, Grishka Rasstriga, dare to start such a thing? And not without intention, the Polish and Lithuanian king helps him, and the Russian people with their cities come under his rule, and all the people of the Russian state do not want to stand up against him. Yes, it is better for us to do it of our own free will than to submit to him involuntarily, and we will be honored. And if it’s forced, then we will also be with him, but with dishonor, judging by the events of recent times.” And so they reasoned and agreed among themselves to stick to Rasstriga, and to betray Boris’s son and leave his army, and this agreement was firmly confirmed among themselves. And many Novgorod and Ryazan boyar children joined them. So it all happened, and one day two armies lined up for battle, taking shields and weapons in their hands. And Prince Vasily and Prince Ivan Vasilyevich Golitsyn, and Mikhail Saltykov, and Pyotr Basmanov with all their regiments quickly rode ahead of everyone, and with them the boyar children and the Lyapunov nobles with other boyar children rode as if to battle. And all the others stood and looked at those who boldly crossed to the enemy bank of the Kroma and peacefully united with the enemy troops, and they let them pass through their army. And when the aforementioned Moscow governors passed, and again Ataman Korela with his Cossacks and with the inhabitants of Krom, all with one spirit struck the remaining Moscow army and threw it all into confusion, for his courage left him at the sight of the governors leaving them and the brave army uniting with the enemy . And everyone despaired of their hopes, turned their backs and ran. And the enemy chased them, but did not flog the fleeing ones, knowing that they were involuntarily sent by Tsar Boris to battle, and robbed them, but instead of flogging and killing them, they beat them with whips and drove them further with the words: “And in the future, do not go to battle against us! ” And they were caught by the governor Ivan Godunov and sent to their chief Grishka in Putivl, and joyful news was sent to him about the transfer to his side of the above-mentioned Moscow governors with many regiments. And the Ryazan boyar children with all their cities and villages along the Oka went over to him. He, having learned about this, rejoiced with great joy. And Ivan Godunov ordered to be put in prison, and the Moscow governor ordered to be brought to the kiss of the cross. Other governors of Tsar Boris - Prince Mikhail Katyrev-Rostovsky and Semyon Chemodanov ran to Moscow with this news. And Rasstriga is filled with even greater insolence and feels the closeness of the fulfillment of her desire and writes to the reigning city, the mother of all cities, to Moscow, according to the teachings of the devil, the father of all lies and flattery, delighting everyone with sweet words, like honey. Just as in ancient times, at the beginning of the world, the devil deceived the ancestors Adam and Eve to fall away from heavenly life and brought death to the human race, so now he teaches his saint to strip his hair; the glory of this fleeting world deceived him to fall away from the rank of angels and from the kingdom of heaven and choose corruption and death and bring other people with him into destruction. And first, with such charm he attempted to seduce the people of the Moscow state: “From the Tsar and Grand Duke Dmitry Ivanovich of All Russia to our boyars, Prince Fyodor Ivanovich Mstislavsky and Prince Vasily, and Prince Dmitry Ivanovich Shuisky, and all the boyars, okolnichy and great noblemen, and stewards, and solicitors, and tenants, and clerks, and clerks, and nobles from the cities, boyar children, and guests, and the best and average merchants, and all sorts of black people. You kissed the cross of blessed memory to our father, the great sovereign Tsar and Grand Duke Ivan Vasilyevich of All Rus' and to us, his children, so that outside our family we would not want any other sovereign and would not look for the Moscow state. And how by God’s judgment our father, the great sovereign Tsar and Grand Duke Ivan Vasilyevich of All Russia, died, and our brother, the Great Sovereign Tsar and Grand Duke Fyodor Ivanovich of All Russia, sat in the Moscow state, and the Empress, my mother the Queen and the Grand Duchess nun Martha Fedorovna of All Russia, and the traitors to the great sovereign sent us to Uglich, and so oppressed our Majesty, which was unsuitable for our subjects to do - they sent many thieves and ordered to damage us and kill us. And the merciful God, the great sovereign, sheltered us from their evil intentions and from then until our present years, by His will, preserved us. And to you, our boyars and okolnichi, and nobles, and officials, and guests, merchants and all sorts of people, our traitors repeated that we, the great sovereign, were gone, and they buried us, the great sovereign, in Uglich, in the cathedral church at the all-merciful Savior. And how by the will of God our brother, the Great Sovereign Tsar and Grand Duke Fyodor Ivanovich of All Russia, passed away, and you, not knowing about us, your born sovereign, kissed the cross of our traitor Boris Godunov, not knowing his malicious character and fearing that Under our brother Tsar and Grand Duke Fyodor Ivanovich of All Russia, of blessed memory, he ruled the entire Moscow state and favored and executed whomever he wanted. But they didn’t know about us, their born sovereign, but thought that we had been killed by our traitors. And how about us, the great sovereign, a rumor spread throughout the Russian state that with God's help we, the great sovereign, are going to the Orthodox throne of our ancestors, the great sovereigns of the Russian tsars, and we wanted to receive our state without bloodshed, and you, our boyars and the governors and all sorts of service people stood against us, the great sovereign, out of ignorance and fearing the death penalty from our traitor, but they did not dare to speak about us, the great sovereign. And I, a Christian sovereign, according to my royal merciful custom, do not hold our anger and disgrace against you, because you did it out of ignorance and fear of execution. And now we, the great sovereign, will soon come, with God’s help, to the throne of our ancestors, the great sovereigns of the Russian Tsars, and with us many Russian, Lithuanian and Tatar armies. But the cities of our state were finished off to our royal majesty and did not stand against us and kissed the cross, remembering their souls and the kiss of the cross to us, the great sovereign, and they bravely and courageously want to stand against our traitors, and you yourself know this for certain. And the Volga region cities were finished off to us, the great sovereign, and the governors were brought to us, and the Astrakhan governors Mikhail Saburov and his comrades are being led to our royal majesty, and now they are on the road to Voronezh. And Prince Ishcherek and Murza from the Kazyev ulus wrote to us from the Great Nogai Horde that they wanted to help our royal majesty. And we, the Christian sovereign, not wanting Christian ruin, did not order the Nogai people to go before our decree, pitying our state, and ordered the Nogai people to wander under the Tsar’s City. But our traitors, Maria Borisova, Godunov’s wife, and her son Fyodor, do not regret our land, and they had nothing to regret, because strangers owned our fatherland, the land of Seversk, and many other cities and counties, and they destroyed Orthodox Christians without guilt. But we, the Christian sovereign, did not blame you, our boyars and serving people, because you did it out of ignorance and fearing the death penalty from our traitors. And even then it was useful for you to know what oppression from our traitor Boris Godunov was to you, our boyars and governors, and our relatives, reproach and reproach and dishonor, and inflicted on you, which was impossible to endure from your own family, and you, nobles and children boyars, ruin and exile and unbearable torment were, which is not suitable for prisoners; but you, guests and merchants, were not given any freedom in trade or duties, which was a third of your property, but little and not all was taken away, but even so they could not moderate his malicious disposition. And you still don’t admit your guilt and you can’t know us, your born sovereign, but you don’t remember God’s righteous judgment and want to shed the blood of innocent Orthodox Christians, which not only is it wrong for us to do, but foreigners mourn your ruin and they get sick and, having recognized us, the Christian meek and merciful sovereign, they serve us and do not spare their blood for us. And we, the Christian sovereign, not wanting to see bloodshed in Christianity, write to you, pitying you and about your souls, so that you, remembering God and the Orthodox faith and your souls, on which of blessed memory our father, the great sovereign Tsar and Grand Duke Ivan Vasilyevich of all Russia, and to us, his children, they kissed the cross, and to the Grand Duke Dmitry Ivanovich of All Russia they finished off the brow and sent metropolitans and archbishops, and boyars, and okolnichy, and great nobles, and duma clerks, and boyar children to ask for mercy to our royal majesty , and guests, and the best people. And we, the great sovereign, according to our royal merciful custom, will honor you all, and we will honor and promote you, our boyars and governors, and reward you with your former ancestral ancestry, and we will also add to this and hold you in honor. And we want to keep you, nobles and officials, in our royal favor. And we, the guests and merchants of the entire Moscow state, grant you duties and taxes, we order you to be given privileges and relief, and we want to establish all Orthodox Christianity in peace and quiet and in a prosperous life. But you will not finish off our royal majesty with your forehead and you will not send mercy to ask, and you can judge that you will answer for this on the day of God’s righteous judgment, and from righteous anger and from our royal high hand you will not be saved anywhere, nor will you be able to hide in your mother’s womb . And with God’s help we, the great sovereign, will achieve our glorious states.” And Rasstrigin's envoys - Gavrila Pushkin and Naum Pleshcheev - arrived with this letter on the first of June, and the letter was read at Lobnoye Mesto in front of the entire multitude of the Moscow people. And when the Moscow and all Russian people heard this message, they believed that all this was true, that the Lord, through his ineffable destinies, with his generous right hand saved the prince from Boris’s destruction, and they believed that he was a prince born of his Christian faith, and about Boris They truly knew that they had stolen the kingdom by untruth and shed countless amounts of innocent Christian blood, cunningly seeking that great state. And they rejoiced with great joy, giving glory to God, and there was a great noise and cry among them, and it was impossible to make out who was saying what. And calling on each other, they rushed at Tsar Fedor, Boris's son, and at his mother and their entire family, and without mercy began to plunder their yards and catch themselves, and in the blink of an eye they robbed everyone, their property and themselves were seized, like a strong storm they were scattered them like dust. And the Moscow boyars and governors, and nobles, and other royal associates, seeing the actions of the entire people of the Moscow state, and they shields and spears and, more simply, throw down all their weapons and meet the prince near Tula; and everyone falls to the ground in front of him, calling him the native son of the late king. And in battle, he, the godless one, did not take a single weight, let alone an insignificant city. And in those places there was no one who knew him, and an old man named Leonid, who walked with him from Putivl and called him Grishka Otrepyev and showed him to many in Lithuania and in the Seversk land, on the orders of the Pretender, was put in prison in Putivl as if for some kind of guilt. And again from Tula to the surrounding cities that are in the Russian region, he sends messengers with letters, and in the letters he writes like this: “From the Tsar and Grand Duke Dmitry Ivanovich of All Rus', to which city to the governors and clerks by name. By the will of God and his strong right hand, who saved us from our traitor Boris Godunov, who wanted to betray us to an evil death, the merciful God did not want to fulfill his malicious thoughts and preserved me, your born sovereign, in his destinies. And I, the Tsar and Grand Duke Dmitry Ivanovich of All Rus', have now matured and, with God’s help, sat on the throne of our ancestors in the Moscow state and in all the states of the Russian kingdom. And in Moscow and in all cities, our boyars and okolnichi, and clerks, and clerks, and nobles, and boyar children, and all sorts of clerks throughout our state and foreigners, kissed the cross to us, their born sovereign, and we granted them guilt. they were forgiven. And how this letter of ours will come to you, and you, the subjects given to us by birth, remembering the true Orthodox Christian faith and the kiss of the cross, on which the cross was kissed to our father, of blessed memory to the Tsar Tsar and Grand Duke Ivan Vasilyevich of All Rus', and to us, children they kissed his cross, his born sovereign. And you would bring centurions, and archers, and gunners, and collars, and townspeople, and volosts, and black people to the kiss of the cross, and bring all kinds of foreigners according to their faith. Why kiss the cross and bring all kinds of people to the cross, and we sent you a kissing record with this letter of ours together. And when you bring all sorts of people to the kiss of the cross, we will reward them and you with our great royal salary, which you cannot even imagine. And who exactly will you take the oath, and you would write about it and send lists of names to us in Moscow, and indicate where it was written, in what quarter and to whom it was written. Summer 7113, June 11th day.” And with such devilish intent and lies, not with his own mind and reason, but acting with the flattering spirit that had infused him, he deceived not only the boyars and all the people of great Russia, but also the king of the Lithuanian land and all the lords and his courtiers. And so that heretic went to the reigning city with great audacity and without the slightest fear. And he sent his servants ahead of him and ordered the executioners to put Boris’s wife Maria and her son Fyodor to an evil death, tear their souls from their body, and ordered his daughter to be left alive so that he could enjoy her beauty, which is what happened. You see, my beloved, what kind of end awaits those who commit unrighteous iniquities: with the same measure they measure, the same measure will be measured to them, and what cup they fill for others, that cup they themselves drink. Oh, the depth of error, darkened descendant of the builders of the Babylonian pillar 22, from them the whole world was divided. Oh, blindness, oh, his furies, oh, many curses, oh, great ignorance, oh, delicacies of the hungry and vain possessions and thirst for high thrones, oh, insolence and unauthorized kissing of the cross and perjury! How did he forget and how was he not afraid of the end of his days in this fast-flowing, uncertain world, how does he want, in the short time allotted to him, what we will quickly learn and have time to enjoy? Where is the glory of arrogance now? Where are his wife and beloved children? Where are the golden-domed palaces? Where are the bright meals and fattened calves? Where are the male and female slaves who serve him? Where are the precious clothes and shoes? Where are the other royal utensils? Who can take his wife and children away from the executioner? They raised their eyes here and there, and did not find a helper anywhere, they found themselves in extreme poverty and were strangled, they met death fiercely and without mercy. And that heretic Grishka admired the wondrous and glorious, shining in the sky as if it was shining, the great city of Moscow, and entered it in 113, the month of June on the 20th day, on Thursday, and no one stopped him. And then that heretic, not by his own reason and desire, but by God’s will, for it is not proper for murderers and robbers to be with the righteous, ordered that above-mentioned holy murderer Boris from the Archangel Cathedral from the royal ancestors to be thrown out in shame into the square. And everyone saw that here he was - that same Boris, who had previously cut down the great trees that were flourishing, like cypresses, and with his merciless sickle he had squeezed many other trees, like flowers or fig leaves, and where he now lay, like a beggar, thrown to shame. And the heretic Grishka ordered him and his son to be buried in a wretched convent called Varsonofev. And then he entered the Kremlin, where the royal chambers are located. And many Moscow people who knew him began to recognize him, and God helped the above-mentioned first-sufferer boyar Prince Vasily Ivanovich Shuisky to learn about the lawlessness of Rasstriga and his godless heresy. And he began to loudly denounce his crime in the hearing of all people, 23 saying: “I know you that you are not the son of kings, but a lawbreaker, defrocked, Grishka Bogdanov, son of Otrepiev.” And the people, hearing these words, were surprised and horrified, and did not do him any harm. And that accursed heretic, in order not to be convicted of his shameless crime, planned with his advisers to put him to death. And on Saturday, the third day after his entry into the reigning city of Moscow, on the 23rd day of June, he put that boyar and his siblings as bailiffs, and the next day, on Sunday, on the 24th day of June, he installed Ignatius the Greek as patriarch. And on Monday, June 25, he ordered that great boyar Shuisky to be put to death in the middle of a hailstorm, his head to be cut off with a sword in front of all the people, so that others would be afraid to expose him. And his bailiffs were Mikhailo Saltykov and Pyotr Basmanov. When they brought him to the Fire (Red Square. - Comp.) and set him up, and next to him they set up a block and laid axes, and Pyotr Basmanov began to ride among the people, read the list compiled by Rasstriga and instill in everyone’s ears like this: “This great boyar Prince Vasily Ivanovich Shuisky betrays me, your born sovereign Tsar and Grand Duke Dmitry Ivanovich of All Russia, and speaks unkind things about me to everyone and disgraces me with all of you, with our boyars, princes and nobles, and with the boyars’ children, and with guests, and with all the people of great Russia, he calls me not Dmitry Tsarevich, but the heretic Grishka Otrepyev, and for this we condemned him: let him die.” Yet the people standing here were filled with fear and trembling, and tears flowed from their eyes. And near the boyar Prince Vasily Ivanovich Shuisky, many archers with many weapons were stationed, as well as many Lithuanian and Cherkassy gentlemen with spears and sabers, and throughout the city all the archers were armed, as if for battle, and everyone who saw this was filled with fear and horror . But our humane creator and creator did not allow this to happen and took pity on his creation, wishing with that passion-bearer to save his bride - the church - from ruin, and for the suffering he accepted as truth, to glorify him and place him over everyone, as the Lord himself said with his righteous lips: “I will glorify those who glorify me.” And he delivered that great boyar from the unrighteous sword raised against him by a lawbreaker, and saved him from innocent death, restraining the snake, ready to grab him with its open mouth. And he only ordered that above-mentioned boyar Prince Vasily Ivanovich and his brothers Prince Dmitry and Prince Ivan Vasilyevich Shuisky to be sent to various distant cities into captivity, and ordered their houses and property to be plundered. And the great boyars spent six months in that captivity, but suffered for their love for Christ, for the true Orthodox Christian faith. And on the 18th day of July, on Thursday, the queen nun Marfa Fedorovna arrived in Moscow, and the boyars of the Moscow state greeted her with honor, and that Grishka Otrepiev himself was with them. And after, seeing that boyar Vasily Ivanovich Shuisky’s courageous boldness and inflamed with spiritual fire and heartfelt desire and trying not to yield to him in courage, many of the famous monks who wanted to die for the true Christian faith and for piety, saw with the eyes of their hearts by the action of the Holy Spirit, that Grishka Otrepyev was a heretic and a lawbreaker, and they began to shout loudly, like trumpets, at a gathering of people and denounce his damned heresy, saying: “Oh, men, Moscow people and the multitude of all Orthodox Christians! We tell you the real truth that the tsar who now reigns in Moscow is not a tsar, not the son of a tsar, but a lawbreaker and a disgraced, a damned heretic, whom everyone previously cursed in the holy cathedral and apostolic church of the Most Pure Mother of God of her honorable and glorious Dormition as Grishka Otrepiev.” . And he, hard-hearted, was inflamed with an evil fire of rage at the obsession of Satan and wanted to destroy them, and ordered them to be seized and subjected to many different torments, and he ordered many to be locked up in prisons in the far parts of the Russian region and shackled in iron, and others to be executed without mercy . And he filled the hearts of people with fear and trembling, so that those who had known him for a long time could not raise their eyes to him, much less denounce him. And soon, in the same year 113, on July 1, Sunday, the one cursed by everyone reigned and began to do a lot of evil to Orthodox Christianity in the reigning city. And so he fell away from the Orthodox faith, the accursed criminal, Satan's saint and forerunner, that he desecrated the very image of God and wanted to destroy the altars of God's churches, and destroy monasteries and monastic dwellings, and equalize the Orthodox Christian faith with the fallen faith, and build churches instead of God's churches. . And he began to live like other heretics of other nations, and wanted to force Orthodox Christians to worship idols, and he desecrated many young nuns, corrupted many youths and maidens, and great weeping and weeping began among the people, for never before had there been such a misfortune. And in this short life he arranged fun for himself, and for his future life - a sign of his eternal home, which no one in the world has ever seen either in the Russian state or in others except underground: a huge hell with three chapters 24. And on both On the sides he attached copper bells to his jaws, and when he spreads his jaws, from within there is a burst of flame at everyone standing nearby and loud sounds are heard from his larynx, and has teeth and claws ready to grab, and flames also burst out of his ears. And the damned Rastriga placed him in front of his chambers on the Moscow River for his exposure, so that he could look at him from his highest palace and be ready to move into him for endless centuries together with his like-minded people. And he took as his wife from the great land of Lithuania a Lutheran of their infidel faith, just like him, taught evil and witchcraft wisdom, the daughter of a certain Sandomierz lord Yuri Mnishek, a girl named Marina. And with her, leaving his estates in the Luthor region, her father, Pan Yuri, and with him many other great gentlemen, came to the Russian state. And that accursed criminal married in the year 114, the month of May, on the 8th day, on Thursday, on the feast of the holy Apostle and Evangelist John the Theologian, on the eve of Friday and on the eve of the memory of the wonderworker St. Nicholas. And immediately after the wedding, Rasstriga raised a great storm and began a persecution of Christians, and betrayed the Christian faith, and, according to Roman custom, began to observe Saturday fast 25, as he promised the Pope, and on Wednesday and Friday he began to eat beef and other unclean foods. And that accursed persecutor and his evil advisers planned to kill the boyars and guests and all Orthodox Christians on the 18th day of May, Sunday. Oh, it was bad for us in the year 114, the month of May on the 18th day, on Sunday, on the day of the Ascension of Christ! He wanted, a malicious wolf, cruel and unmerciful, like Phocas the Tormentor and Constantine the Apostate and Julian the Apostate, or like Pharaoh on the people of Israel, to sharpen his sword in order to chop us, Orthodox Christians, without a trace, and to shed our blood without any guilt in order to turn that joyful day Christ's Resurrection on the day of sorrow. And he wanted to desecrate holy places, and turn monasteries into dwellings of the wicked, and according to his evil plan, he wanted to marry young monks and nuns, and give nuns in marriage, and those monks and nuns who do not want to take off their angelic image and not desires the delights of this fast-flowing life, to be executed with a sword. And the accursed one planned to create all this evil on Sunday and flood the Moscow state with filthy infidels - Lithuanians, Jews and Poles and other nasty ones, so that Russian people would be little noticeable among them. And with those evil advisers he was going to do all this evil on Sunday. But from the beginning he who created us, his slaves, the Lord, our Creator and Maker, did not forget what he promised us, and wiped away our tears, and did not allow the evil beast to eat the sheep of his chosen flock, and did not allow the days of his three-day Resurrection to be turned into an insult to his faithful slaves, but he, the evil serpent, opening his mouth to swallow us, turned his favorite Sabbath day into a day of eternal destruction and into a day of inconsolable crying and sobbing for endless centuries. And the Lord God pointed his sharp sword at his neck and at his advisers, the damned wicked, according to the words of the scripture: “Whoever digs a hole will fall into it himself.” And that accursed criminal, who wanted to live in ancient malice, in the abomination of desolation, in the bosom of the proud Satan, and even more so, following his predecessor Judas, intending to surpass Satan himself in the abysses of hell, called himself not only a king, but also an invincible emperor and soon He deprived himself of all the brief glory of this world, and with all kinds of torment he cast out his stinking soul from his stinking body. On the tenth day after his wedding, 114, the month of May on the 16th day, in the fourth week after Easter, on Saturday, he was killed with swords and other weapons, dragged along the ground from his highest and brightest palaces by the hands of many people who had previously attacked him It was impossible to even look at him alive, much less touch him. And so he was thrown out of the fortress and thrown into the marketplace, cursed and trampled upon by everyone and desecrated by everyone in every way for his evil and cruel disposition. And with his invisible power, our Creator-Deliverer instantly defeated his advisers, the great multitude of the above-mentioned evil wicked people. And the Russian people, desperate and unarmed, with God’s help, their deadly weapons were taken away from them and they, armed, were defeated. And so many of them, the wicked, died on that Sabbath day that it was impossible to walk along all the streets of the great city of Moscow because of their corpses. And he delivered us, his sinful servants, from that great soul-killing deadly plague. And for three days the corpse of the accursed god-fighter lay in the market place, and everyone looked at his unclean corpse, not covered by anyone, naked, as he came from his mother’s womb. And the idols that he worshiped, but did not help him in any way, were placed on his chest. And after three days, the accursed man was thrown out of the city into the field. And his corpse, thrown out in shame, was not only disgusting for people to look at, but the very land from which it was taken abhorred it. And we saw all this, and everyone said to himself: “Oh, an evil deed: he was born, enlightened by holy baptism and called himself the son of light, and now he himself wanted to become the son of destruction!” And when he lay in the field, many people heard loud cries and tambourines and pipes and other demonic games over his body at midnight and until the roosters crowed: so Satan rejoiced at the arrival of his servant. Oh, the curse is so heavy on you, the accursed one, that the earth also disdains to accept your accursed heretical body, and the air began to breathe a stench, and the clouds did not give rain, not wanting to wash his accursed body, and the sun did not warm the earth, frosts struck and deprived us of ears of wheat while his stinking body lay on the ground. By the will of God and the prayers of the Most Pure Mother of God to her birth and with the help of the great miracle workers Peter, Alexei and Jonah and all the saints, we, Orthodox Christians, throughout the Russian land, elected for our kingdom from the royal chamber of advisers a righteous and pious husband, a relative of the former pious kings, the Grand Duke Vladimir 26, named Vasily in holy baptism, the blessed Prince Alexander Yaroslavich Nevsky, the boyar Prince Vasily Ivanovich Shuisky, who suffered first of all for the Orthodox Christian faith. And he was named king in the same year 114, on the 19th day of May, on Monday. Our creator, the lover of mankind, God, who does not allow his creatures to deviate from their customs and doom all the people living on earth to die of starvation, his slaves, indicated to his faithful servant, who wears a cross and was named Tsar and Grand Duke Vasily Ivanovich, the autocrat of all great Russia and the owner of many states given to him by God for his faith, in order to throw that evil heretic-defrocked into his house named above, into the hell he built, and burn the nasty damned body of the criminal, which was done: he was burned in a place called the Cauldron, seven miles from the city. And by God’s will, our sovereign king wanted to see the most honorable relics of the blessed Tsarevich Dmitry Uglitsky in the God-saved city of Moscow. And the sovereign sent his pilgrims to Uglich for his honest relics: His Eminence Philaret, Metropolitan of Rostov and Yaroslavl, Theodosius, Bishop of Astrakhan and Terek, archimandrites and his boyars - Prince Ivan Mikhailovich Vorotynsky and Peter Fedorovich Sheremetev 27 with his comrades. And when his honorable relics were brought to the most honorable Lavra of the holy and life-giving Trinity and the wonderworker Sergius, the archimandrite and the priests and deacons of that honorable monastery, dressed in sacred robes, with censers and the rest of the brethren with candles, met his honorable and multi-healing relics behind the fence with joyful tears and sang worthy funeral psalms before them. And for some time the relics remained in the monastery, in the cathedral church of the Most Holy and Life-Giving Trinity, and were again carried to the reigning city of Moscow. When the procession reached the God-saved city of Moscow, the Moscow people, men, wives and children, also greeted the relics with joyful tears and everyone, falling to his shrine, asked for mercy. And they brought the relics into the inner city and placed them on a high place called the Execution, and here many miracles were performed for those who asked with faith: the blind received their sight, the lame began to walk freely, the hunchbacks straightened up and the deaf began to hear. And everyone, no matter what ailments he had, falls to his shrine with his relics and receives healing. And then his honest and multi-healing relics were transferred to the Church of God's Archangel Michael, where to this day we see them, and give healing to everyone who comes to them with faith. And two weeks after his naming of the kingdom 28, the Tsar and Grand Duke Vasily Ivanovich of All Rus', the autocrat, was crowned with the royal crown and diadem of the month of June on the 1st day, Sunday, and sat down on his royal throne, and from the hands of Almighty God took into his right hand scepter of the Russian land. And the Lord God created threefold joy for Orthodox Christians throughout the Russian land: the first, by crushing his godless apostate, and our persecutor, the heretic Grishka Otrepiev, the second, by bestowing rain and sunny warmth for fertility, the third, more than all joys, the transfer of the honorable relics of the new martyr of the blessed Tsarevich Dmitry from the city of Uglich to the glorious great reigning city of Moscow, that criminal Grishka Otrepiev was named after him, and the Lord gave that martyr grace and the ability to give healing to those who come with faith to his cancer, a cure for all ailments, and endless health. And from these days, the collection of Russian Orthodox people, we have fun and rejoice in God’s visit and deliverance, which God has granted to all his people. Oh, God's great love for mankind! Oh, his indescribable and unknown fates! Who knows the mind of the Lord and who is his counselor? Truly no one, neither angels, nor archangels, nor rulers, nor rulers, nor thrones, nor dominions, nor heavenly powers, nor cherubim, nor formidable seraphim, but only the one glorified God in the Trinity, he himself monitors human destinies and everything creates as he wants. We, the servants of Christ, from time immemorial worship the beginningless Christ our God, glorified in the Trinity, for all this we glorify and praise the Lord Christ who created us, saying: “Glory to the only wise life-giver God, who punished us little, but had much mercy, delivered us from death and gave life. That cursed heretic and lawbreaker named above was pointing his sword to destroy all Orthodox Christianity to the end, and we could do nothing to stop him, but he himself died and became the son of destruction; Those who were with him also perished, those who loved his evil custom more than the ever-settling light of eternal life, who were not forced by torment or orders, but obeyed him of their own free will. And we all know that the monks and laymen, whom the accursed heretic tortured and put to death, died in the Orthodox Christian faith. But some of our monastic brothers still remain alive, and they now work spiritually with us in the monastery of the most holy and life-giving Trinity, and others in the monastery of the Archangel Michael of God, with the wonderworker Alexei on Chudov. And they endured such troubles and oppression and adversity, but they did not reject the mercy of God, and everyone rejoices over their suffering, glorifying and thanking God and the Most Pure Mother of God and the new passion-bearer who has shone in the Russian region, the blessed Tsarevich Dmitry. Now, all Orthodox people, we rejoice and have fun, always praising and glorifying our beginningless, eternal God, who, by his all-generous will, gave us such a pious sovereign Tsar and Grand Duke Vasily Ivanovich, the autocrat of all Russia, the true intercessor and shepherd of his verbal sheep, and not mercenary: and so he lays down his soul for the sheep during our sorrow and destruction, and not only did not spare his wealth, but also himself, and now preserves the true Orthodox Christian faith like the apple of his eye, and guides everyone and instructs him on the path of salvation, so that even after death everyone inherits eternal life, and does not lead us to destruction, but I will say more - leads us away from the destructive path. And for this we praise God, who created us. Amen. And I, many sinners and disobedient to God and weak in mind, decided to write down this story, not from rumors, except about the stay of that heretic and lawbreaker Grishka in the Lithuanian land, but I saw everything that happened in the Russian state with my own eyes. And he could not remain silent about such evil, he wrote for the benefit of those reading this today and for the memory of future people in future times. And for others who are plotting evil and indulging in their evil crime, so that they humble their disposition and abandon such evil plans. The damned Grishka reigned and seized many estates in the Russian kingdom and soon became very rich, and soon died, and not even a small shirt remained of his wealth to bury his shameless body. And other ignoramuses secretly destroy their souls by following books prohibited by the holy fathers of the seven ecumenical councils; they commanded us not to read these books, for those who read them do not gain any benefit, they only plunge the ship of their soul into the abyss of sins, as the scripture says: “He who throws a stone upward will break his own head; He who kindles a fire will himself burn in it.” Marvel, O man, how the teaching about which it is said in the Divine Scripture came true: “If a man takes possession of the whole world, but loses his soul, what will he receive in return for his soul?” Do you see how this evil and cunning sorcerer gained the whole world, but lost his soul - and what kind of praise and glory he received? For endless centuries, he, with all his cunning sorceries, perished in soul and body and in shame deprived himself of this short, fleeting life. And you, shameless one, why are you doing all this, abandoning hope for the mercy of God and calling on Satan for help, not finding any help for yourself in this illness? First, understand what man is and what the end of your days is, and think about how you will appear before the righteous judge who judges regardless of persons - Christ our God? And as you prepare your way to where there is pitch darkness and an insatiable worm, try to see if in this life you can endure the heat of earthly fire? And even if you can, then you cannot endure the future unquenchable fire, this flame is such that it rises from the earth to the very heavens. The worm awaits the sinning man and the son of man, his home is hell, and his bed is darkness, and his father is death, and his mother and sister are corruption. How can you even imagine this in your mind, let alone in life retreat from the mercies of God to evil and stick to Satan and the devil, and sadden your mentor and guardian - the angel of God? And if, disobedient to God, you do not give up your evil life, indeed, I tell you, you will suffer in this and in the next century, like the damned heretic Grishka Otrepiev. And may grace and peace be with your spirit, brethren, now and ever and unto ages of ages. Amen. Comments 1. “And it became known to the national assembly.” - We are talking about the Moscow uprising on May 14, 1586. Posad people surrounded the Kremlin, and the Shuiskys turned to the tsar with a petition for a divorce from the childless Irina and for concluding a new marriage, which could bring the state heir. In this case, it was not Boris who “plotted evil” against the “national assembly,” but the Shuiskys’ demand undermined the position of Godunov, the brother of childless Irina. Boris managed to cope with the situation by concluding a temporary agreement with Shuisky and executing the instigators of the unrest - merchants F. Nagai and a certain Golub “with his comrades”. 2. Prince Ivan Petrovich... went to his patrimony. - I. P. Shuisky left Moscow at the beginning of 1587. The reprisal against the Shuiskys was caused by their participation in the Moscow uprising of May 1586. I. P. Shuisky went into exile in the spring 1587 and November 16, 1588 was choked by smoke on Beloozero. V.I. Shuisky, the future tsar, sat out of disgrace in Galich (1586 - 1587). On May 8, 1589, A.I. Shuisky was killed. 3. Evil youths attacked the saint. - If we take the author literally, here the sovereign clerk Mikhail Bityagovsky, who served at least from 1578 - 1579, is called “youth”. and in 1591 the former was about forty years of age. Obviously, other “young men” are meant - not only the mentioned Nikita Kachalov, but also the son of the clerk Danila Bityagovsky, Osip Volokhov and Danila Tretyakov. All of them were torn to pieces by the people on May 15, 1591 on suspicion of murdering the prince. Documents, stories about the Time of Troubles, foreign observers and, following them, modern historians tell different stories about the events in Uglich. Many scientists still share the government version of Dmitry’s suicide in a fit of epilepsy (for example, the historian R.G. Skrynnikov believes so). However, a recent study by A. A. Zimin quite convincingly showed that the prince was the victim of a conspiracy, possibly directed by Godunov. 4. Seven thousand 106. - In Rus', the counting of years up to 1700 was carried out from the creation of the world, as the Byzantine chroniclers did, taking September 1, 5508 as the date of the creation of the world. before the Nativity of Christ. Consequently, the Byzantine year 7106, translated into the Julian calendar, began on September 1, 1597 and ended on August 31, 1598 5. Phocas the Tormentor - Byzantine emperor in 602 - 610. Seized power by raising a rebellion against the Emperor of Mauritius. 6. Icon of the Most Pure Mother of God, painted by the Evangelist Luke. - This is the Vladimir Icon of the Mother of God. According to legend, it was painted from an icon by the Evangelist Luke. In the 12th century. The icon of the Vladimir Mother of God was brought from Byzantium to Kyiv; in 1395, with the news of Timur’s approach, it was transferred from the Vladimir Assumption Cathedral to the Moscow Assumption Cathedral. Now - in the State Tretyakov Gallery. 7. A brand from the burnt Sodom and Gomorrah. - The biblical Book of Genesis describes the punishment that the Lord subjected to the cities of Sodom and Gomorrah: the inhabitants of these cities were mired in the sin of Sodom, “and the Lord rained brimstone and fire on Sodom and Gomorrah... and overthrew these cities, and all this surrounding country, and all the inhabitants of these cities, and all the growth of the earth” (Gen. 19, 24 - 25). 8. Book of Hours and Psalms of David. - Book of Hours is a book that sets out the daily church services of the hours, midnight office, matins and vespers. Psalms of David - Psalter, service book, where, along with the Psalms of David, the most commonly used prayers and rites are given. 9. Cenobitic monastery. - A monastery where the property of the brethren is socialized and all spiritual and economic issues are managed by the cathedral elders, headed by the abbot (archimandrite). 10. Barbarian sacrum. - The sacrum is a crossroads. The barbarian sacrum was located in the area of modern Razin Street, not far from the current Nogin Square. 11. Peter, Alexey and Jonah. - Russian metropolitans canonized: Peter, who took the see in 1308 and died in 1326, Alexei, who ruled the Russian church from 1348 to 1378, Jonah, installed in 1448 and reposed in 1461. 12 Patericon of Pechersk. - A collection of tales about the founders of the Kiev-Pechersk Monastery and its first ascetics of the 11th - 13th centuries. 13. Builder. - Here: trustee, guardian of order, abbot of the monastery. 14. Krylos (choir), - In the church this is the name for the place for singers, fenced in front of the iconostasis. 15. Grishka went to the New Seversky town. - In October 1604, the border town of Moravsk surrendered to the Pretender without a fight, and after a minor skirmish, False Dmitry was recognized by the defenders of Chernigov. The Novgorod-Seversky garrison numbered 1,100 people; in December 1604, the Moscow army came to the rescue of the besieged. The impostor was unable to overcome the resistance of Godunov’s troops and, having lifted the siege, sent his army to Sevsk. 16. Seriously wounded... Fyodor Ivanovich Mstislavsky.- The lengthy edition of the discharge books specifies: “Slashed on the head in many places.” 17. About the second battle on Dobrynichi. - The impostor approached Dobrynichi in early January 1605 and was defeated. The author of “Another Legend” notes the merits of Moscow governors I. I. Godunov and V. I. Shuisky, however, the wounded F. I. Mstislavsky played an equally important role in the battle. The lengthy edition of the discharge books gives an eloquent explanation of the results of the battle: “11,500 people were counted.” 18. Tsar Boris was filled with rage... at the inhabitants of the Komaritsky volost. - The Komaritsky volost of the Sevsky district was a palace, that is, a possession belonging to the tsar, moreover, under Fyodor, it was transferred to the management of Boris Godunov. Consequently, for the residents of these places, Boris was both a sovereign and a gentleman. This circumstance allowed G. M. Pyasetsky to propose a witty hypothesis about the connection of the described uprising with the famous “Komarinskaya” (“Oh, you son of a bitch, Kamarinsky man, / You didn’t want to serve your master”). Boris responded to the betrayal of the Komaritsa volost with a punitive expedition, distinguished by extraordinary cruelty: in the volost there was “neither a stake nor a yard left,” wrote Isaac Massa, “and they hung men by their feet on trees, and then burned them; frying pans, they were also impaled on hot nails and wooden stakes, children were thrown into fire and water, and young girls were sold for next to nothing. 19. And in the city of Krona settled... ataman Grishka Korela. - S. F. Platonov wrote that “under the burnt walls” of Krom “the fate of the Godunov dynasty was decided.” The detachment of F.I. Sheremetev was besieging Kromy from the end of 1604. The main Moscow army approached the city in March 1605, but was unable to take the inner “fortress”, catastrophically lost its combat effectiveness and, having sworn allegiance to the named Tsar Fyodor Borisovich, stood up in unison three weeks later under the banner of the Pretender. 20. Drunk himself with a deadly potion. - Boris died on April 13, 1605; The news of his suicide is fully consistent with the anti-Godunov pathos of “The Tale of How to Take Revenge,” but it is hardly probable, because Boris could not help but foresee the terrible consequences that his death would have on his loved ones. And so it happened: his wife and son were killed, and his daughter, having suffered abuse from the Pretender, was tonsured and exiled. 21. Didn’t take a single weight. - All is a northern Russian word meaning a village, village. 22. Descendant of the builders of the Babylonian pillar. - According to biblical legend, the tribes of the children of the patriarch Noah met in the valley of Shinar (the place of the future Babylon) and wanted to build a tower as high as heaven in order to glorify themselves. The Lord punished them for their pride by scattering them throughout the earth and confusing their languages so that one would not understand the speech of the other (Genesis II, 1 - 9). 23. And he began to loudly... denounce him. - The described heroic behavior of Shuisky is far from the actual events: Shuisky, suspected of treason, tearfully repented at the Church Zemsky Council on June 29, 1605. , and the next day - on Pozhal (Red Square), for which he was forgiven by the Pretender. 24. A huge hell with three chapters. - We are talking about a mobile fortress on wheels, built in the winter of 1605/06 by order of False Dmitry I and installed on the ice of the Moscow River. The Dutchman Isaac Massa compiled the most detailed description of this fortress: “It... was very skillfully made and all painted; elephants were depicted on the doors, and the windows were similar to how the gates of hell are depicted, and they were supposed to spit out fire, and there were windows below, like heads devils, where small cannons were placed... The Muscovites called it (the fortress - Comp.) the monster of hell, and after the death of Demetrius, whom they called the sorcerer, they said that he locked the devil there for a while...” 25. According to Roman custom began to observe Saturday fasting. - The Catholic Church honors Saturday as a fast day, the Orthodox Church prescribes fasting on Wednesday and Friday and breaking the fast on Saturday. 26. Relative... Grand Duke Vladimir. - Through the Suzdal-Nizhny Novgorod Grand Duke Dmitry Konstantinovich, the Shuiskys led their family to the third son of the Grand Duke Yaroslav Vsevolodovich ( brother Alexander Nevsky), and from him - to Vladimir Monomakh and Prince Vladimir of Kyiv. 27. And the sovereign sent to Uglich... Pyotr Fedorovich Sheremetev. - error: Sheremetev's name was Pyotr Nikitich. 28. Two weeks after his naming to the kingdom. - Vasily Shuisky was named to the kingdom on May 19, 1606 (translated by A. I. Pliguzov) The text is given from the publication: Troubles in the Moscow State. Russia in the 17th century in the notes of contemporaries. M. Contemporary. 1989 © text - Pliguzov A. I. 1989 © network version - Thietmar. 2004 © OCR - Murdasov A. 2004 © design - Voitekhovich A. 2001 © Contemporary. 1989

The turbulent events of the early 17th century, which contemporaries called “the Troubles,” were widely reflected in literature. Literature acquires an exclusively topical journalistic character, promptly responding to the demands of the time, reflecting the interests of various social groups participating in the fight.

Society, having inherited from the previous century an ardent belief in the power of words, in the power of conviction, strives to promote certain ideas in literary works, achieving specific effective goals.

Among the stories that reflected the events of 1604-1613, one can highlight works that express the interests of the ruling boyar elite. This is the “Tale of 1606”, created by a monk of the Trinity-Sergius Monastery. The story actively supports the policy of the boyar tsar Vasily Shuisky, tries to present him as a popular choice, emphasizing Shuisky’s unity with the people. The people turn out to be a force that the ruling circles cannot ignore. The story glorifies "courageous daring" Shuisky in his struggle with "evil heretic", "defrocked" Grishka Otrepyev. To prove the legality of Shuisky’s rights to the royal throne, his family is traced back to Vladimir Svyatoslavich of Kyiv.

The author of the story sees the reasons for the “turmoil” and “disorder” in the Moscow state in the disastrous reign of Boris Godunov, who by the villainous murder of Tsarevich Dmitry stopped the existence of the line of legitimate kings of Moscow and “to seize the royal throne in Moscow by untruth.”

Subsequently, “The Tale of 1606” was reworked into “Another Legend”. Defending the position of the boyars, the author portrays him as the savior of the Russian state from adversaries.

“The Tale of 1606” and “Another Legend” are written in a traditional book style. They are built on the contrast between the pious champion of the Orthodox faith Vasily Shuisky and "crafty, crafty" Godunova, "evil heretic" Grigory Otrepyev. Their actions are explained from traditional providentialist positions.

This group of works is opposed by stories that reflect the interests of the nobility and the townspeople's trade and craft layers of the population. Here we should mention, first of all, those journalistic messages that were exchanged between Russian cities, rallying forces to fight the enemy.

This is “A new story about the glorious Russian kingdom” - journalistic propaganda appeal. Written at the end of 1610 - beginning of 1611, at the most intense moment of the struggle, when Moscow was captured by Polish troops and Novgorod by Swedish feudal lords. “New story”, addressing "people of all ranks" called them to take active action against the invaders. She sharply denounced the treacherous policy of the boyar government, which, instead of being "landlord" native land, turned into a domestic enemy, and the boyars themselves “earth-eaters”, “criminals”. The story exposed the plans of the Polish magnates and their leader Sigismund III, who sought to lull the vigilance of the Russians with false promises. The courageous feat of the Smolensk people, who selflessly defended their city, preventing the enemy from capturing this important key position, was glorified. " Tea, as even small children heard marvel at their citizens’ courage and strength and generosity and unyielding mind,” the author notes. The “New Tale” portrays the Patriarch Hermogenes as the ideal of a patriot, endowing him with the traits of a faithful Christian, a martyr and a fighter for the faith against apostates. Using behavior as an example "strong" Smolyan and Hermogenes "New Tale" highlighted perseverance as a necessary quality of behavior of a true patriot.

A characteristic feature of the story is its democracy, a new interpretation of the image of the people - this "the great... waterless sea." The appeals and messages of Hermogenes are addressed to the people, enemies and traitors fear the people, the author of the story appeals to the people. However, the people in the story do not yet act as an effective force.

Unlike other works of that time, “The New Tale” does not contain historical excursions; it is filled with topical material, calling on Muscovites to armed struggle against the invaders. This determines the features of the style of “The New Tale,” in which businesslike, energetic speech is combined with an excited, pathetic appeal. The “lyrical element” of the story consists of the author’s patriotic sentiments and the desire to rouse Muscovites to an armed struggle against the enemy.

The author more than once resorts to rhythmic speech and “speech verse,” which goes back to the folk rhythmic tale and raesh verse. For example: “And our landowners themselves, like those before them, are land-eaters, and they have long been from him(Hermogene.- V.K.) fell behind, and gave up their minds to the last madness, and they stuck to the enemy, and to others, they fell at their own foot and exchanged their sovereign birth for bad servile service, and they submitted and worshiped unknown to whom - themselves you know."

The general pathetic tone of the presentation is combined in the “New Tale” with numerous psychological characteristics. For the first time in literature, there appears a desire to discover and show contradictions between a person’s thoughts and actions. This increasing attention to revealing a person’s thoughts that determine his behavior lies the literary significance of the “New Tale.” Thematically close to “New Tale” “Lament for the captivity and final ruin of the Moscow state”, created, apparently, after the capture of Smolensk by the Poles and the burning of Moscow in 1612. The fall is mourned in rhetorical form "pie(pillar) piety", devastation "God-planted grapes." The burning of Moscow is interpreted as a fall "multi-people state". The author seeks to find out the reasons that led to "the fall of the great Russia" using the form of an edifying short “conversation”. In an abstractly generalized form, he talks about the responsibility of rulers for what happened "above the highest Russia." However, this work does not call for struggle, but only mourns and urges us to seek consolation in prayer and trust in God’s help.

The immediate response to the events was "The Tale of the Death of Prince Mikhail Vasilyevich Skopin-Shuisky." With his victories over False Dmitry II, Skopin-Shuisky gained fame as a talented commander. His sudden death at the age of twenty (April 1610) gave rise to various rumors that he was allegedly poisoned by the boyars out of envy. These rumors were reflected in folk songs and tales, the literary adaptation of which is the story.

It begins with a rhetorical book introduction, in which genealogical calculations are made, tracing the Skopin-Shuisky family back to Alexander Nevsky and Augustus Caesar.

The central episode of the story is a description of the christening feast at Prince Vorotynsky. Including a number of everyday details, the author talks in detail about how the hero was poisoned by the wife of his uncle Dmitry Shuisky, the daughter of Malyuta Skuratov. Preserving the speech and rhythmic structure of the folk epic song, the story conveys this episode as follows:

And how will there be a fun feast after an honest table,

And... that princess Marya, godfather, is a villain,

She brought a drinking charm to her godfather

And she hit her forehead and greeted her godson Alexei Ivanovich.

And in that spell, a fierce drink of death is prepared in drinking.

And Prince Mikhail Vasilyevich drinks that spell dry,

But he does not know that evil drink is cruel to mortals.

In the above passage it is not difficult to detect characteristic elements of epic poetics. They also appear clearly in the dialogue between the mother and her son, who returned prematurely from the feast. This dialogue is reminiscent of the conversations of Vasily Buslaev with Mamelfa Timofeevna, Dobrynya with his mother.

The second part of the story, dedicated to the description of the death of the hero and the nationwide grief over his death, is written in a traditional book manner. The same techniques are used here as in “The Life of Alexander Nevsky” and “The Tale of the Life of Dmitry Ivanovich.” The author of the story conveys the attitude towards Skopin’s death from various groups of society. Muscovites, the German governor Yakov Delagardi, Tsar Vasily Shuisky, his mother, and his wife express their grief, as well as their assessment of Skopin-Shuisky’s activities. The laments of the mother and wife almost entirely go back to the tradition of oral folk lament.

The story is anti-boyar: Skopin-Shuisky is poisoned "on the advice of evil traitors" - boyars, only they do not mourn the commander.

The story glorifies Skopin-Shuisky as a national hero, defender of the homeland from adversary enemies.

In 1620, the “Tale of the Death of...” was added to the “Tale of the Birth of Voivode M.V. Skopin-Shuisky,” written in a traditional hagiographic manner.

The historical events of those years are interpreted in their own way in the popular consciousness, as evidenced by the recordings of historical songs made in 1619 for the Englishman Richard James. These are the songs “About the dog-thief Grishka-the-haircut”, “About Marinka - the evil heretic”, about Ksenia Godunova. The songs denounce the interventionists and their accomplices "Boyars with side bellies" folk heroes are exalted - the hero Ilya, Skopin-Shuisky, who guard the interests of their native land.

“The Legend” by Abraham Palitsyn. An outstanding historical work that vividly reflected the events of the era is the “Legend” of the cellarer of the Trinity-Sergius Monastery Abraham Palitsyn, written in 1609-1620.

An intelligent, cunning and rather unprincipled businessman, Abraham Palitsyn was in close relations with Vasily Shuisky, secretly communicated with Sigismund III, seeking benefits for the monastery from the Polish king. By creating the Legend, he sought to rehabilitate himself and tried to emphasize his merits in the fight against foreign invaders and the election of Tsar Mikhail Fedorovich Romanov to the throne.

“The Legend” consists of a number of independent works:

I. A short historical sketch reviewing the events from the death of Ivan the Terrible to the accession of Shuisky. Palitsyn sees the reasons for the “turmoil” in the illegal theft of the royal throne by Godunov and in his politics (chap. 1-6).

II. A detailed description of the 16-month siege of the Trinity-Sergius Monastery by the troops of Sapieha and Lisovsky. This central part of the “Tale” was created by Abraham by processing the notes of participants in the defense of the monastery fortress (chap. 7-52).

III. The story of the last months of Shuisky's reign, the destruction of Moscow by the Poles, its liberation, the election of Mikhail Romanov to the throne and the conclusion of a truce with Poland (chap. 53-76).

Thus, the “Tale” provides an account of historical events from 1584 to 1618. They are illuminated from traditional providentialist positions: the causes of troubles, “What we have done throughout all of Russia is a righteous, quick and angry punishment from God for all the evil we have done”: the victories won by the Russian people over foreign invaders are the result of the beneficence and mercy of the Mother of God and the intercession of Saints Sergius and Nikon. Religious and didactic discussions are given in the traditional rhetorical form of teachings, supported by references to the text of “scripture”, as well as abundant religious and fantastic pictures of all kinds of “miracles”, “phenomena”, “visions”, which, according to the author, are indisputable evidence of special patronage heavenly powers to the Trinity-Sergius Monastery and the Russian land.

The value of the “Tale” lies in its factual material associated with the depiction of heroic feats of arms peasants of monastic villages, monastic servants, when “And the non-warriors were brave, and the ignorant, and had never seen the custom of warriors and were girded with gigantic strength.” Abraham reports the names and exploits of many national heroes. Such, for example, is the peasant of the village of Molokovo - Vanity, “He is great in age and strong, but we always make fun of his inability for the sake of fighting.” He stops the fleeing warriors, fearlessly with a reed in his hand cuts "both countries are enemies" and holds Lisovsky’s regiment, saying: “Behold, I will die today or I will receive glory from everyone.” “Soon he will gallop like a lynx, The vanity of many then armed and in armored wounds.” Servant Piman Teneev “shoot” “with a bow in the face” of the “fierce” Alexander Lisovsky, who “they fell off their horse.” Servant Mikhailo Pavlov caught and killed the governor Yuri Gorsky.

Abraham repeatedly emphasizes that the monastery was saved from adversaries "young people" A "multiplying in hail"(monastery.- V.K.) “lawlessness and untruth” associated with people of “militant rank”. The “Tale” sharply condemns the betrayal of the monastery treasurer Joseph Devochkin and his patron "cunning" governor Alexei Golokhvastov, as well as treason "sons of boyars".

Abraham has no sympathy for "slaves" and slaves who “for the Lord desires to be, and insatiability leaps to freedom.” He sharply condemns the rebel peasants and "who are in charge of the villain" serfs Petrushka and Ivan Bolotnikov. However, a zealous defender of the inviolability of the foundations of the feudal system, Abraham is forced to recognize the decisive role of the people in the fight against invaders: “All Russia is conducive to the reigning city, since a common misfortune has come to all.”

One of the features of the “Tale” is the depiction of the life of a besieged monastery: terrible cramped conditions when people plunder “all wood and stone to make tabernacles”, “and wives to bear children before all men”; due to overcrowding, lack of fuel, for the sake of "Izmytia port" people are forced to periodically leave the fortress; description of the outbreak of scurvy epidemic, etc. “It is not proper to lie about the truth, but it is proper to observe the truth with great fear,” writes Abraham. And this observance of the truth constitutes a characteristic feature of the central part of the “Tale”. And although Abraham’s concept of truth includes a description of religious and fantastic pictures, they cannot obscure the main thing - folk heroism.

Outlining "all in a row" Abraham tries to “document” his material: he accurately indicates the dates of events, the names of their participants, enters “letters” and “unsubscribes”, i.e. purely business documents.

In general, “The Tale” is an epic work, but it uses dramatic and lyrical elements. In a number of cases, Abraham resorts to the style of rhythmic skaz, including rhymed speech in the narrative. For example:

And our hands are many from the battle;

It’s always about the firewood, the fights are evil.

Outgoing for the monastery of firewood for the sake of obtaining,

and I return to the city without bloodshed.

And having bought courage and brushwood with blood,

and thus building everyday food;

to the martyrdom is more stimulating,

and thus judge each other.

Much attention in the “Tale” is paid to depicting the actions and thoughts of both the defenders of the monastery fortress, as well as enemies and traitors.

Based on the traditions of the Kazan Chronicler and The Tale of the Capture of Constantinople, Abraham Palitsyn creates an original historical work, which takes a significant step towards recognizing the people as active participants in historical events. “Chronicle book” attributed to Katyrev-Rostovsky. The Chronicle Book, attributed by most researchers to Katyrev-Rostovsky, is dedicated to the events of the first Peasant War and the struggle of the Russian people against the Polish-Swedish intervention. It was created in 1626 and reflected the official government point of view on the recent past. The purpose of the Chronicle Book is to strengthen the authority of the new ruling Romanov dynasty. The Chronicle Book is a coherent, pragmatic narrative from the last years of Ivan the Terrible's reign to the election of Mikhail Romanov to the throne. The author strives to give an epically calm “objective” narrative. The Chronicle Book lacks the journalistic acuity that was characteristic of the works that appeared at the height of the events. There is almost no religious didactics in it either; the narrative is purely secular in nature. Unlike the “Tale” of Abraham Palitsyn, the “Chronicle Book” brings to the fore the personalities of the rulers, "chiefs of the army" Patriarch Hermogenes and strives to give them deeper psychological characteristics, to note not only positive, but also negative character traits of a number of historical figures. The author relied on the Chronograph edition of 1617, where in the narration of the events of the late 16th - early 17th centuries. attention was drawn to the internal contradictions of human character, because "no one from earth-born" can't stay "blameless in his life" because “The human mind is sinful, and good character is seduced by evil.”

The Chronicle Book contains a special section “Writing briefly about the kings of Moscow, their images, age and morals,” where verbal portraits of historical figures are given, characteristics of their contradictory moral qualities.

An interesting verbal portrait of Ivan IV, which coincides with his famous image - the parsuna, stored in the Copenhagen National Museum: “Tsar Ivan is in an absurd way, with gray eyes, a long nose and a gag; He is big in age, has a dry body, has high shoulders, wide chests, and thick muscles.”

The verbal portrait is followed by a description of the contradictions in the character of Ivan the Terrible and his actions associated with them: “... a man of wonderful reasoning, in the science of book teaching, he is content and eloquent, he is daring towards the militia and stands up for his fatherland. He is cruel and implacable in regard to his servants, given to him by God; he is daring and implacable in shedding blood and killing; Destroy many people from small to great in your kingdom, and captivate many of your cities, and imprison many holy ranks and destroy them with unmerciful death, and desecrate many other things against your servants, wives and maidens through fornication. The same Tsar Ivan did much good, loving the army with great love and generously giving them what they demanded from their treasures.”

The Chronicle Book departs from the tradition of one-sided depiction of a person. She even notes positive sides character "Rostrigi" - False Dmitry I: he is witty, “I am satisfied with book learning” brave and brave and only “having denounced the simple” absence “royal property”, “obscurity” body indicates his imposture.

A characteristic feature of the “Chronicle Book” is the desire of its author to introduce landscape sketches into the historical narrative, which serve as a contrasting or harmonizing background to the events taking place. An emotionally charged landscape dedicated to praise "Red Year" awakening life, sharply contrasts with the brutal abuse of the troops "predatory wolf" False Dmitry and the army of Moscow. If we compare this landscape with “A Word for Anti-Easter” by Kirill of Turov, we will immediately see the significant changes in the method of depicting reality that occurred in the literature of the first quarter of the 17th century. At first glance, S. Shakhovsky uses the same images as Kirill: “winter”, “sun”, “spring”, “wind”, “ratai”, but writers have different attitudes towards these images. For Kirill, these are only symbols of sin, Christ, the Christian faith, "fighting words." The author of the Chronicle Book does not give a symbolic interpretation to these images, but uses them in a direct, “earthly” meaning. For him, they are only a means of artistic assessment of current events.

This assessment is also given in the author’s direct lyrical digressions, which are devoid of Christian didacticism and there are no references to the authority of “scripture.” All this gives the style of the “Chronicle Book” an “original, beautiful epic feel”, which contributes to its popularity. Moreover, wanting to beautifully complete the story, the author places “verses” (30 rhymed lines) at the end of the work:

The beginning of the verse,

A rebellious thing

Let's read them wisely

And then we understand the compiler of this book...

With these pre-syllabic verses the author seeks to declare his individuality as a writer: he “I myself saw this essentially,” and others “things” “I heard from the graceful without application”, “as much as I found, I wrote a little of it.” About himself, he reports that he belongs to the Rostov family and is the son “the prophesied Prince Michael.”

Works from the period of the Russian people’s struggle against the Polish-Swedish intervention and the Peasant War under the leadership of Bolotnikov, continuing to develop the traditions of historical narrative literature of the 16th century, reflected the growth of national self-awareness. This was manifested in a change in the view of the historical process: the course of history is determined not by God's will, but by the activities of people. Tales of the early 17th century. They can no longer help but talk about the people, about their participation in the struggle for the national independence of their homeland, about the responsibility of “the whole earth” for what has happened.

This, in turn, determined an increased interest in the human personality. For the first time, there appears a desire to depict the internal contradictions of character and to reveal the reasons by which these contradictions are generated. Straightforward characteristics of a person in literature of the 16th century. begin to be replaced by a deeper depiction of the contradictory properties of the human soul. At the same time, as D. S. Likhachev points out, the characters of historical figures in the works of the early 17th century. shown against the backdrop of popular rumors about them. Human activity is given in a historical perspective and for the first time begins to be assessed in its “social function.”

Events of 1604-1613 caused a number of significant changes in public consciousness. The attitude towards the king as God's chosen one, who received his power from his ancestors, from Augustus Caesar, changed. The practice of life convinced that the tsar was elected by the zemstvo and bore moral responsibility to his country, to his subjects for their destinies. Therefore, the actions of the king, his behavior are subject not to Divine, but to human court, the court of society.

The events of 1604-1613 dealt a crushing blow to religious ideology and the undivided dominance of the church in all spheres of life: it is not God, but man, who creates his own destiny; it is not God’s will, but the activity of people that determines the historical destinies of the country.

The role of the trade and craft townspeople in social, political and cultural life increased. This was also facilitated by education in the mid-17th century. “single all-Russian market”, as a result of which political unification was consolidated by the economic unification of all Russian lands. A new democratic writer and reader is emerging.

Strengthening the role of posad in cultural life entails the democratization of literature, its gradual liberation from providentialism, symbolism and etiquette - the leading principles of the artistic method of Russian medieval literature. The integrity of this method is already beginning to collapse in the literature of the 16th century, and in the 17th century. the conditional-symbolic reflection of reality is repressed "livingness". The beginning of this process is associated with the widespread penetration into the book rhetorical style of Business clerical writing, on the one hand, and oral folk art, on the other.

All this testifies to the strengthening of the process of “secularization” of culture and literature, that is, its gradual liberation from the tutelage of the church and religious ideology.

V. O. Klyuchevskoy

Review of the study by S. F. Platonov “Ancient Russian legends and tales of the Time of Troubles of the 17th century as a historical source”

V. O. Klyuchevskoy. Works in eight volumes. Volume VII. Research, reviews, speeches (1866-1890) M., Publishing House of Socio-Economic Literature, 1959 Topic chosen by Mr. Platonov, can be considered risky in some respects. Literary works that could serve as sources for the history of the Time of Troubles are not only numerous, but also very diverse in their literary forms, in the place and time of origin, in the views of their compilers on the events described, and finally, in the goals and motives that prompted their compilation . This variety and abundance of material exposed the researcher to the danger of depriving his research of proper value and completeness, and made it difficult to select and group data, the order of presentation and the choice of study techniques. The author did not hide these difficulties from himself, and they significantly affected his work. Having set himself the task of a “systematic review” of literary works of Great Russian writing of the 17th century, dedicated to the depiction and discussion of the events of the Time of Troubles, the author, however, himself admits in the preface that he was unable to maintain a “uniform approach” either in the general order of presentation or in the study individual works. He considered the best system for reviewing his material to be a “chronological system,” but the lack of accurate information about the time of compilation of many tales about the Time of Troubles forced him to abandon this order of presentation. He adopted a more complex division of his material, dividing the monuments he analyzed into three sections, of which one formed works compiled before the end of the Time of Troubles, the other - the most important works of the time of Tsar Michael, the third - works of secondary and later ones, and among the secondary ones was analyzed by the author one story about the murder of Tsarevich Dimitri, apparently also compiled before the end of the Time of Troubles. Moreover, “the author sometimes found it more convenient to give an account in one place about works from different periods due to their internal proximity and dependence of one on the other” 1 . Therefore, he began his review of works compiled before the end of the Time of Troubles with a detailed analysis of the so-called Another legend consisting of parts from different times, and in connection with its fifth part, I analyzed the narrative about the Troubles of the second edition of the chronograph, compiled after the Troubles, that served as its source. There is one inconvenience in this arrangement of material: it prevented the author from taking adequate advantage of precisely that feature of the monuments he analyzed, which most of all could have given unity and integrity to his work. He notes in the preface that among the monuments he examines there are often journalistic and moral-didactic works. I think that even more can be said: on all these monuments there are more or less clear traces of political overtones, they are all tendentious to a certain extent. In this regard, the Troubles produced a noticeable change in ancient Russian historiography: it brought the ancient Russian narrator of events in his native land out of that epic dispassion into which the ancient Russian chronicler tried, although not always successfully, to withdraw. This is understandable: the Troubles put the Russian people in such an unusual state for them, which, against their will, disturbed their feelings and nerves and through them awakened thoughts. In this excitement one can even notice some movement: the feelings of surprise and anxiety caused by the first symptoms of the Troubles, then turn into political passions and, finally, when the Troubles have passed, turn into calm political opinions. So, the awakening and development of political thought under the influence of the Troubles is the question that constitutes the center of gravity of the task chosen by the author and the resolution of which could impart integrity to his research. In the analysis of some works, he notes which parties they belonged to and what political opinions their compilers held, but due to the order of the material adopted by the author, these notes do not add up to a coherent picture. One can even notice the author’s inclination to diminish the value that this journalistic tendentiousness of the literary monuments of the Time of Troubles has for the historian. The accusatory story of Archpriest Terenty about the vision of 1606 is very interesting as an energetic protest against the vices of contemporary Russian society and especially the depravity revealed in it towards “vile customs and morals of a nasty language,” nevertheless, the author denies it the significance of a historical source 2. About all the tales compiled before the end of the Time of Troubles, the researcher notes that they “either do not provide factual material for the historian at all,” or they provide information that requires strict critical verification 3 . There is no historical source that does not require critical verification. Moreover, what to call factual material for a historian? Historical facts are not just incidents; ideas, views, feelings, impressions of people of a certain time are the same facts and very important, also requiring critical study. The significance that the Other Legend acquired in the society of the Time of Troubles, the political role that was almost for the first time given to a Russian pen, is in itself such an important fact that it would be worth strenuously emphasizing in the study of the sources of the history of the Time of Troubles. Terenty's story was presented to the patriarch, by royal order, read publicly in the Moscow Assumption Cathedral and led to the establishment of a six-day fast throughout the kingdom. The story of the Nizhny Novgorod vision of 1611 went from hand to hand in the first militia near Moscow. King Sigismund himself recognized the annoying force of Russian patriotic writing directed against him in 1611 and complained to the Moscow boyars that about him then wrote in Rus' 4. One can notice other gaps in Mr. Platonova, having some connection with the specified. If the narrative writing of the Time of Troubles reflected the political parties and opinions then contending, methodological convenience would require that a critical review of that writing explain the origins of these parties and opinions, as well as their significance during the Troubles. Due to the fact that this requirement is left unanswered, the historical sources examined by the author are divorced from the historical soil from which they emerged, and his criticism does not exhaust all the material that they provide. Let's give one example. The suppression of the Moscow dynasty was accompanied by an important change in the Moscow state system: the hereditary fatherland of the Danilovichs began to turn into an electoral monarchy. How did Russian society feel in the first half of the 17th century? to this change of sovereigns by God's will sovereigns according to the multi-rebellious human desire, as the sovereign Moscow publicist of the 16th century put it. Tsar Ivan in the letter he sent to King Stefan Batory, and was this or that view of the difference and significance of both of these sources of power included in the programs of the political parties of that time? The author does not raise a question about this, although from his presentation it is clear that in the writing he examines something can be found to answer this question. So we find in her traces of lack of sympathy for the electoral authorities. Nizhny Novgorod Vision 161! g. does not want a king appointed by the people “of their own free will”; Filaret's manuscript considers the accession of Prince Vasily Shuisky, who was elevated to the throne by Moscow adherents without the advice of the entire land, without the participation of the Zemsky Sobor, to be completely correct. Further, the author notes in the preface that the literary nature of works about the Troubles is very diverse. Among them there are stories, or legends, lives, chroniclers, chronographs, visions and one cry. All this is pretty worked out in Old Russian writing Literary forms that differed in the choice of subjects, methods of presentation, and even the way of understanding the phenomena depicted. These features must be taken into account when critically assessing works expressed in one or another of these literary forms, especially in the one in which phenomena are reflected at the greatest angle of refraction. These are, for example, visions, Quite a lot of which have been preserved in Old Russian writing and which made a particularly strong impression on Old Russian people. Vision- usually a sharp accusatory sermon with a mysterious atmosphere, caused by the expectation or onset of public misfortune, calling society to repentance and cleansing, the fruit of an alarmed feeling and a piously excited imagination. One might expect that the author would express his opinion about these forms, about how a critic should treat them, and even indicate how much their stereotypical structure has changed under the influence of new political concepts and trends that publicists of the 17th century pursued in these forms. Unfortunately, in the book of Mr. Platonov We find neither such a judgment nor such instructions, which were all the more necessary because in the Time of Troubles, and partly under its influence, a profound change occurred in ancient Russian historiography. The presentation techniques and worldview of the ancient Russian chroniclers and compilers of “legends” are known. This worldview and these techniques began to change noticeably from the beginning of the 17th century. The author notes interesting news in the monuments he examines. The chronograph's second edition narrative of the Time of Troubles is no longer that simple weather list individual events, mechanically linked with moralistic reflections, such as we usually find in ancient Russian chronicles: this is a series of essays and characteristics in which the narrator tries to grasp the connection and meaning of events, outstanding features and even hidden motives of figures. The narrator ponders the natural causes of phenomena, without involving in the human turmoil the mysterious forces by which the chronicler directs the life of people and nations. The historical view is secularized. New techniques and tasks for storytelling encourage the search for new literary forms and sophisticated titles. Prince Khvorostinin writes a story about the Time of Troubles under the title: “Words of Days and Tsars,” but this story is the same series of general outlines and characteristics as the chronograph’s story; from it we learn not so much about persons and events, but about how the narrator looked at persons and events. According to the thoughts of the Novgorod Metropolitan Isidore, clerk Timofeev at the beginning of the reign of Michael constituted Temporary; but this is far from being a temporary chronicle of the old style, but rather a historical and political treatise: its compiler reflects more than talks about what happened. He knows the techniques of scientific presentation and the requirements of historical objectivity and knows how to formulate them; under the clumsy pretentiousness of his presentation, historical ideas and political principles . All such glimpses of political reflection and historical pragmatism, scattered in the tales of the Time of Troubles, could be combined into a special integral essay, which would form a chapter from the history of Russian historiography, depicting one of the turning points in its development. Such an essay, it seems, would be required by the very task of a study devoted to a critical study of the sources of our history, and it could lead to the raising of questions that are not devoid of scientific significance. Let us point out the possibility of one of them. Revealing the reasons for this turning point in the development of Russian historiography, the researcher will inevitably focus on the interest with which Russian chronographs of the 17th century treated the Time of Troubles. Articles about this time, written by the compilers of the chronographs themselves or by other writers, occupy a prominent place in the Russian-historical department of these chronographs. Andrei Popov's remarkable research on the chronographs of the Russian edition made it possible to trace the consistency and persistence with which this department grew within their composition. Initially, news borrowed from Russian sources in these chronographs are timid additions to Byzantine history without an organic connection with it. Then these news are brought into closer connection with Byzantine history; they are not mechanical additions to it, but its constituent parts in a synchronistic presentation with Byzantine events. In chronographs of the 17th century. Russian history takes another step forward, emerges from the established framework of the chronograph, or, more precisely, expands it: From the time of the fall of Byzantium, it breaks its connection with the fate of the latter and continues in a solitary presentation until the reign of Mikhail Fedorovich. The further the composition of the Russian chronograph developed, becoming more and more complicated, the more this Russian continuation of the Byzantine chronicle expanded, until, finally, in the so-called chronographs of a special composition, Russian history stood out as an independent and, moreover, dominant department: in the narrative before the fall of Constantinople, Russian news disappears , break out of the presentation of Byzantine history and are transferred to the Russian continuation of the chronograph, forming the beginning of a special Russian-historical department, which, gradually expanding, closes behind itself the general historical department. In this growth of the Russian-historical department of chronographs it is possible to see a reflection of the turn that took place in the worldview of Russian scribes who worked on the presentation of world history, which ancient Russian people studied using chronographs. What is especially curious is that at the same time with this separation of the Russian-historical department, streams from the sources of Western European, Latin chronicles and cosmography are flowing with increasing abundance into the general historical department, which until then was fed almost exclusively by biblical and Byzantine sources. Thus, the horizons of Russian historical thought expanded on both sides. Was the indicated turning point in Russian historiography connected with this expansion? We have seen that the articles about the Time of Troubles in the second edition of the chronograph, compiled shortly after the Time of Troubles, were one of the first monuments, if not the first of the monuments, in which new techniques of historical presentation and a new look at historical phenomena are noticeable. To what extent were these methods and this view inspired by acquaintance with new historical sources and new historical measures that were revealed to the Russian thinker of the 17th century? Polish World Chronicle and Latin cosmography? This is a question the study of which, it seems, would not be superfluous in a study of the historiography of the Time of Troubles. But if Mr. Platonov admitted some gaps in the study of what the monuments he analyzed provide for the history of Russian political thought and historiography in the 17th century, but he tried to extract from them everything that he found in them suitable for the “history of external facts” of the Time of Troubles. These monuments are so diverse and so many of them have not yet been published, scattered among the manuscripts of various ancient repositories, that hardly anyone would dare to reproach the author for the incompleteness of his critical review, which he himself admits 6. However, he treated the handwritten material very carefully: from the list attached to the study it is clear that he had to revise more than a hundred manuscripts from different libraries. In the preface, he lists the questions that he posed to himself when studying each monument: he tried to “determine the time of its compilation and indicate the identity of the compiler; find out the goals that guided the compiler, and the circumstances under which he wrote; find the sources of his information and, finally, characterize the approximate degree of general reliability or plausibility of his story" 7. Such a critical program fully corresponds to the main task of the author to indicate what is in the monument suitable for the history of external facts, and researchers of the Time of Troubles will undoubtedly be grateful to Mr. Platonov for his instructions, which will help them to clarify the origin and factual content of many legends about that time, as well as the degree of confidence they deserve. In analyzing most of the monuments, at least the main ones, the author paid special attention to their composition and sources, and here, thanks to critical sensitivity and careful study and comparison of texts and editions, he was able to achieve new and reliable conclusions. Many monuments, such as Another legend And Temporary clerk Timofeev, have not yet been analyzed in our literature with such thoroughness as Mr. Platonov. In general, the careful development of critical-bibliographical and bibliographical details constitutes, in our opinion, the strongest side of Mr. Platonov. When reading the pages in his book about the lives of princes Khvorostinin, Katyrev-Rostovsky and Shakhovsky, attention involuntarily stops at the author’s ability to mosaically select small data scattered across various sources and put them into a coherent essay, and his habit of accurately identifying the sources from which he draws his information, making it easier to verify his conclusions, at the same time makes it possible to see what each such page cost him: he selected in the order books and indicated in the notes up to 60 places where the name of Prince I.M. Katyrev-Rostovsky is mentioned, so that on the basis of these references, write 5 lines in the text of the study about the life of Prince Katyrev in 1626-1629. 8 Biographies of the three named writers of the 17th century. can be considered the valuable contributions of Mr. Platonov into the biographical dictionary of Russian historiography. All this, given the author’s thorough acquaintance with other people’s works on his chosen subject, forces us to recognize his research as the fruit of leisurely, thoughtfully and clearly carried out work. But, inspiring confidence in the conclusions about the origin, sources and composition of the monuments, the research of Mr. Platonov It is not always convincing enough to evaluate and characterize these monuments as historical sources. The reason for this is a certain uncertainty in the critical standard applied to them by the researcher. We have already had occasion to notice that the author’s criticism does not fully capture the content of the works he examines as sources for the history of the Troubles. Basing his assessment on the quality and quantity of “factual material” that the monument provides to the historian, the author does not introduce into this material the political opinions and tendencies carried out in the monument, considering them only “literary” and not historical facts and, thus, confusing or by identifying not quite coinciding concepts of historical fact and historical event or incidents. It is difficult to agree with the author when he talks about the Kelar Avr. Palitsyn and clerk I. Timofeev, that both of these writers, “not only describing, but also discussing the era they lived through, often left the role of historians and entered the realm of journalistic reasoning,” as if thinking about historical phenomena while describing them means step out of the role of a historian: judgment is not a tendency, and an attempt to understand the meaning of a phenomenon for oneself and others is not propaganda 9. Some instability of the point of view is also felt in other judgments of the author. In connection with the fifth part Another legend he examines in detail the identical articles of the second edition of the chronograph about the events of 1607-1613. 10 He very thoroughly proves the idea expressed by A. Popov that these articles belong to the compiler of the chronograph, therefore, from here they were transferred to Another legend and not vice versa. But he does not agree with the review of A. Popov, who recognized these articles as “the original integral work of an unknown Russian author,” i.e., the compiler of the chronograph of 1617. He does not recognize the integrity of this work, because in it coherent sketches of persons and events are torn apart by incoherent ones and brief chronicle news. But even if we admit that these chronicle notes were inserted into the narrative by the compiler himself, and not by an outside hand, then Mr. Platonov noticed that these insertions are frequent only at the beginning of the narrative, going on from 1534, and that the closer the narrator gets to his time, to the beginning of the 17th century, the less brief notes he has and the more coherent his story is. This means that the narrator, knowing less about the time he did not remember, was unable to coherently present the borrowed information. The author seems to confuse the integrity of the composition, the attribution of the work to one pen, with the literary harmony of the presentation. He does not recognize the originality of the work, because its compiler “did not simply compose his testimony, but was guided literary sources"The author hardly wrote here what he wanted to say: he knows very well that being an original historical narrator does not mean compose testimony without being guided by sources; otherwise the rare historian can be considered original. Thus, there does not seem to be a sufficient reason for polemics with A. Popov, especially when the author himself admits that the chronograph narrative being analyzed “bears a very noticeable imprint of the originality of style and views” 11 . For the same reason, the reader is unlikely to be completely satisfied with the analysis New Chronicler in the author's book. Turning to the analysis of this monument, one of the most important sources for the history of the Time of Troubles, Mr. Platonov notes that “nothing has yet been done” to illuminate its origin. Unfortunately, the author’s wavering considerations do not sufficiently illuminate the origin of the monument. He poses the question: is the New Chronicler not a collection of data officially collected at the patriarchal court for the history of the Time of Troubles? This question was suggested to the author by Tatishchev’s guess that the Chronicler was compiled by Patriarch Job or his cell attendant, as well as by the testimony of Patriarch Hermogenes that he wrote down “in the chronicler” some events of his time. Observations of the text of the monument lead Mr. Platonov to the conclusion that the New Chronicler is distinguished by the “internal integrity” of the narrative: he is completely imbued with a unified view of events, which indicates the work of one author; there is no trace of the compiler’s personal likes and dislikes, which indicates the later origin of the monument, when the immediate impressions of the Time of Troubles had already faded. However, from the author’s further observations of the monument, it turned out that the New Chronicler looks at the same events and persons in completely different ways, that in one place he speaks officially and calmly about the same person, and in another differently. Thus, in the Chronicler there is neither a unity of view nor the personal dispassion of the compiler; therefore, there is no internal integrity. The author explains this by the compiler’s excessive dependence on the various sources he used, his inability to merge “different parts of his body of work into a single literary work.” To this the author also adds that some of the articles of the New Chronicler, in their finishing and completeness, “have All signs of individual legends." It would seem that all this means only that the New Chronicler is a mechanical stitching together of articles written at different times by different persons, or “a collection of diverse literary and historical material,” as the author himself put it. However, after a few pages, summarizing the results of his observations, the author refuses to recognize the New Chronicle as a chronicle that was compiled gradually, by the work of several people, and settles on the opinion that “by all indications” it was processed from beginning to end around 1630, and, moreover, by one face. The author himself considers it necessary to admit that the data he provides “does not categorically resolve the question of the origin of the monument” 12. He could not resolve this issue, limiting himself to the data of one list of the Chronicler, on which he mainly based his considerations in the confidence that this published list “happily” reproduced the original text of the monument |3. It is difficult to justify such confidence in an edition that is known to be very faulty, and it is even more difficult to blame the author for not taking upon himself the truly “enormous task” of comparing all numerous lists of this monument, preserved in our ancient repositories. But you may regret it. The Chronicler's lists are distinguished by significant variations in the text and composition of the monument. The three printed editions have different beginnings and endings. Of the three lists that accidentally fell into our hands, one is similar to the printed Nikonovsky, the other begins with a chronicle story about the defeat of Novgorod in 1570, and the third - with a list of boyars, “which of them were traitors” from 1534. Maybe studying lists of the monument would help to understand its origin, but it was found in the lists short version The story of 1606 indicates the time of compilation of this legend. Finally, it is hardly possible to recognize as firmly established the author’s view of the narrative of the Time of Troubles, included in the famous Stolyarovsky list of the chronograph. The author agrees with Mr. Markevich, who considers this narrative to be a fairly complete book of private origin, therefore Mr. Platonov thinks that this monument has until now been included in the ranks of literary works only “by misunderstanding” 14. So, this is a non-literary and unofficial monument. One may fear whether there are sufficient grounds for such a verdict. True, in the narrative under consideration we often encounter news presented in the form of bit recording or painting. But it is known how much there is in the Moscow chronicles of the 15th and 16th centuries. detailed extracts from grade books, which does not prevent them from remaining chronicles and even literary works. On the other hand, news from the chronicle was sometimes included in the discharge books for communication and in the explanation of military campaign or court ceremonial paintings. But it is necessary to distinguish a digit book with chronicle inserts from a chronicle with digit inserts. Both sets retained their typical features in composition and presentation techniques and had special goals. If, among the rank lists, news was placed that was not directly related to them, revealing the compiler’s intention to depict the general course of affairs, it means that the intention was to compile not a stationery book for business official information, but a historical, literary story for the edification of an inquisitive reader. There is a lot of such news in the narrative under consideration, and from them, even without categorical extracts, a rather detailed and interesting story would have been compiled, at least until the accession of Mikhail. As for the lack of rhetoric and “any attempt to construct a harmonious literary presentation” in the unknown narrator, it is not clear why his presentation seems to the author in literary terms lower, for example, than the chronicle according to the Resurrection list or lower than the New Chronicler, with whom, we note by the way, he also had common sources: just as the Chronicler undoubtedly used digit paintings, so some news of a non-digital nature from the unknown narrator resembles the Chronicler’s story, depicting the same moments with similar features. So, there are some reasons to see in the monument under consideration not a book of ranks, but a chronicle compiled from various sources, mainly from rank paintings, not without the participation of the compiler’s personal observations and memories. Judging by the nature of the main source and the tone of the presentation, simple, but at the same time restrained and formal, it is difficult to imagine that this chronicle was undertaken on a private initiative, and not on official instructions. It may easily be that, contrary to the opinion of the author, we have here before us not only a literary monument, but also an official one. From the analysis of individual monuments, let us move on to the general results of Mr. Platonov and we will indicate what he has done on his chosen subject and what still remains to be done. In the preface to his work, he notes that “the historical-critical study of the tales of the Time of Troubles in their entirety was, until recently, an unfulfilled task in Russian historiography.” Without exaggeration, we can say that in relation to the early and basic legends, the author successfully solved the task he had taken upon himself and thereby filled one of the noticeable gaps in our historiography: he carefully sorted out the extensive and varied material, and for the first time introduced into scientific circulation several little-known monuments, How Temporary Timofeev, and successfully unraveled several particular issues in the historiography of the Time of Troubles or prepared their resolution. A student of the history of the Time of Troubles will find in his book enough instructions to know what each of the main legends about the Time of Troubles can give him and what he does not need to look for there. The author did not ignore the secondary and later monuments, having analyzed in detail those of them that were attributed to him classified as biographical and not devoid of literary integrity and originality 15. But later compilation monuments, as well as local legends about the Time of Troubles, are characterized by the author briefly or only listed with their sources indicated. The incompleteness of this list is justified by the abundance of such monuments and the difficulty of collecting them. Meanwhile, these compilations, compiled during the 17th century, are not without scientific significance in many respects. Firstly, their very large number shows how long and with what tension attention was maintained in Russian society to an era so rich in extraordinary phenomena. Then in them you can find fragments of earlier legends that have not reached us. Finally, this compilation of writing introduces us to the course of historiography in the 17th century, with its techniques and favorite topics, with the way it adopted to use sources and explain historical phenomena. In explanation, I will point out one manuscript (from the library of E.V. Barsov). At its core, this is a chronograph list of the third edition, belonging to the second category of its lists according to the classification of A. Popov 16 . Mr. Platonov rightly noted that in the chronograph lists of the 17th century. it is not possible to establish any exact types of compilations, because each manuscript has its own differences 17 . The manuscript we are talking about represents an attempt to remake the last part of the chronograph of the third edition, changing the composition as it is in the lists of the second category. It begins directly with the 151st chapter, a story about the invasion of the Crimean Khan to Moscow in 1521, but not because the previous chapters in it were lost - they never existed. The first pages of the list are occupied by a detailed table of contents, which exactly corresponds to the chapters contained in it. In the story about the invasion of the khan, the compiler inserted visions of the “righteous baptismal warrior” St. Basil and other pious people of the city of Moscow, described in his own way last days and the death of Grand Duke Vasily, guided by the well-known chronicle legend 18. In general, the story about the times of Grand Duke Vasily and Tsar Ivan is more detailed here than in the lists of the 2nd category of the third edition of the chronograph. The Time of Troubles is described in these lists according to the second edition of the chronograph, To another legend And Legend A. Palitsyna; in our manuscript we find extracts from The stories that were made from the Solovetsky chronograph and some sources unknown to us 19. Thus, in the story of the famine under Tsar Boris we encounter curious features that we do not find in other legends about that time. Based on one detail, one can guess where this alteration was compiled: the document on the accession of Vasily Shuisky is given here according to the list of it that was sent to Tver to the governor Z. Tikhmenev, with the note June 19, 114. 20 Having collected similar instructions from the chronograph lists, it will be possible judge where and how they were processed in the 17th century. tales of Troubles. The review of local legends made by Mr. Platonov 21 . These tales serve as an important addition to the main general sources for the history of the Troubles. So, in the New Chronicle there is short story about the defeat of Lisovsky near Yuryevets 22. In the lists of the lengthy edition of the life of St. Macarius of Zheltovodsk we find an interesting, detailed account of this episode. However, these gaps do not prevent us from recognizing Mr. Platonov a valuable contribution to Russian historiography, fully deserving of the prize sought by the author. This is the price they attach to the work of Mr. Platonov the author's extremely serious attitude to his task, thorough study of the material, critical observation and novelty of many conclusions.

COMMENTS

The seventh volume of the Works of V. O. Klyuchevsky includes his individual monographic studies, reviews and reviews created during the period of the scientist’s creative heyday - from the late 1860s to the early 1890s. If the "Course of Russian History" makes it possible to trace the general theoretical views of V. O. Klyuchevsky on the course of the Russian historical process, then the works published in the seventh and eighth volumes of his Works give an idea of V. O. Klyuchevsky as a researcher. The research of V. O. Klyuchevsky, placed in the seventh volume of his Works, is mainly connected with two problems - with the situation of peasants in Russia and the origin of serfdom ("The serfdom question on the eve of its legislative initiation", "Law and fact in the history of the peasant question", “The origin of serfdom in Russia”, “Poll tax and the abolition of servitude in Russia”, “Review of the study by V. I. Semevsky “The Peasant Question in Russia in the 18th and the first half of the 19th century.”). With the issue of economic development of Russia ("Economic activity of the Solovetsky Monastery in the White Sea region", "Russian ruble of the 16th-18th centuries in its relation to the present."). The predominant attention to issues of a socio-economic nature and their formulation by V. O. Klyuchevsky was a new phenomenon in Russian bourgeois historiography of the second half of the 19th century. In his outlines for a speech at a debate dedicated to the defense of V. I. Semevsky’s dissertation for the degree of Doctor of Science, V. O. Klyuchevsky wrote: “Is the peasant question only a question about the limitation and abolition of serfdom?.. The question of serfdom before Alexander II there is a question of its adaptation to the interests of the state and the conditions of society" (See p. 483.). V. O. Klyuchevsky, in his review of Semevsky’s work, noted the complexity and versatility of the peasant question in Russia and reproached the author for the fact that “the weakness of historical criticism in the study stems from a lack of historical perspective on the subject under study” (See p. 427.) . Responding to the pressing issues of the post-reform era, one way or another connected with the peasant question and the reform of 1861, which abolished serfdom, V. O. Klyuchevsky traced the stages in the development of serfdom in Russia, the reasons that both gave rise to it and led to its abolition, characteristic phenomena in the boyar, landowner, and monastic economies. In his interpretation of this problem, V. O. Klyuchevsky went significantly further than the Slavophiles and representatives of the “state school” - primarily its most prominent representative B. N. Chicherin, according to whose thoughts the entire history of social development in Russia consisted of “enslavement and emancipation of the classes” ", carried out by the state depending on its needs. V. O. Klyuchevsky, on the contrary, believed that serfdom in Russia was determined by a private law moment, developing on the basis of the economic debt of peasants to landowners; the state only legislatively sanctioned the emerging relations. The scheme proposed by V. O. Klyuchevsky was as follows. The primary form of serfdom in Rus' (See p. 241.) was servitude in its various forms, which developed for a number of reasons, including as a result of the personal service of a previously free person under certain conditions of the economic order. Subsequently, with the development of large private land ownership, the peasantry, according to V. O. Klyuchevsky, as a “free and wandering tenant of someone else’s land,” gradually lost the right to move, either due to the impossibility of returning the loan received for the establishment, or as a result of a preliminary voluntary refusal leaving the leased land for the loan received. Thus, the strength of the peasant was determined not by his attachment to the land as a means of production, but by his personally obligated relationship with the landowner. This led to the conclusion that serfdom is “a set of serf relations based on fortresses, known private act of ownership or acquisition" (See p. 245.). The state, in order to ensure its needs, only "allowed the previously existing serfdom of serfdom to spread to the peasants, contrary to the land attachment of the peasants, if only the latter was ever established by it" (See . p. 246.) Tracing in parallel the path of development of servitude in Russia, its original forms and the process of development of serfdom, Klyuchevsky sought to show how the legal norms of servitude gradually extended to the peasantry as a whole and during the enslavement of the peasants, servitude, in turn, lost its specific traits and merged with the enslaved peasantry. V. O. Klyuchevsky attributed the development of serfdom to the 16th century. Until that time, in his opinion, the peasantry, who were not land owners, were free tenants of privately owned land. From the second half of the 15th century in Russia Because of the economic turning point, the reasons for which remained unclear to Klyuchevsky, landowners, extremely interested in working hands, are developing the agricultural holdings of their indentured servants and are actively attracting free people to their land; the latter “could not support their economy without the help of other people’s capital,” and their number “increased enormously” (See pp. 252, 257, 280.). As a result, the increasing debt of the peasants led to the fact that landowners, of their own free will, began to extend the norms of servile law to the indebted peasants, and serfdom on the peasants was a new combination of legal elements that were part of various types servility, but “adapted to the economic and state situation rural population"(See pp. 271, 272, 338, 339.) "Even without encountering in the legislation the slightest trace of the serfdom of the peasants, one can feel that the fate of peasant freedom has already been decided in addition to the state legislative institution, which only had to formalize and register this decision, imperatively dictated by historical law,” wrote V. O. Klyuchevsky, seeing in the loss of the right of transition by many peasants “the cradle of serfdom” (See pp. 280, 278, 383, 384.). “In the circle of landowners relations, all types of servitude by the end of the 17th century. began to merge into one general concept serf man."“This explains the legal indifference with which landowners in the second half of the 17th century exchanged household servants, complete and indentured servants, for peasants, and peasants for householders” (See pp. 389--390, 389.). This process of merger was completed with the introduction of the poll tax under Peter I, and the will of landowners turned into state law. The indicated scheme of V. O. Klyuchevsky, later developed by M. A. Dyakonov, for its time had certainly positive value. Despite the fact that in his monographic works devoted to the history of serfdom in Russia, Klyuchevsky, in his own words, limited himself to the study of legal aspects in the development of serfdom, the main place in Klyuchevsky’s scheme was occupied by the economic factor, independent of the will of the government. Klyuchevsky caught the connection between servitude (bonded) and serfdom, gave an interesting description of the various categories of servitude that existed in Russia before the 18th century, and tried to reflect the order of the emerging relations between peasants and landowners. But, devoting the main attention in analyzing the reasons for the enslavement of the peasantry to private legal relations and considering loan records as the only documents that determined the loss of independence of the peasants, Klyuchevsky not only underestimated the role of the feudal state as an organ of the class rule of the feudal lords, but also did not recognize that the establishment of serfdom was a consequence development of the system of feudal socio-economic relations. In Soviet historical literature, the question of the enslavement of peasants was the subject of a major study by Academician B. D. Grekov (See. V. D. Grekov, Peasants in Rus' from ancient times to the 17th century, book. I--II, M. 1952--1954.) and a number of works by other Soviet historians (See L. V. Cherepnin, Actual material as a source on the history of the Russian peasantry of the 15th century, "Problems of source study." Sat. IV, M. 1955, pp. 307--349; him,"From the history of the formation of the class of feudal-dependent peasantry in Rus'", "Historical Notes", book. 56, pp. 235--264; V. I. Koretsky, From the history of the enslavement of peasants in Russia in late XVI- beginning of the 17th century, "History of the USSR" No. 1, 1957, pp. 161--191.). For the history of the preparation of the reform of 1861, two articles by V. O. Klyuchevsky are of interest, devoted to the analysis of the works of Yu. F. Samarin: “The serf question on the eve of its legislative initiation” and “Law and fact in the history of the peasant question.” In these articles, he shows, not without irony, that even “sincere and conscientious” noble public figures, when work began on preparing the Regulations of 1861, remained in the positions of “ideas and events” of the first half of the 19th century. and assumed that the provision of land to the peasants would be within the framework of a “voluntary” agreement between the landowners and the peasants. To characterize the scientific interests of V. O. Klyuchevsky, it should be noted that he devoted his first large monographic work, “The Economic Activities of the Solovetsky Monastery in the White Sea Territory,” published in 1866, to the history of colonization and the economy of monasteries, which was later developed and generalized by him in the second part of the "Course of Russian History". In this work, the history of the emergence of the monastic economy deserves unconditional attention, “the curious process of concentration in the hands of the Solovetsky brotherhood of vast and numerous land plots in the White Sea" (See p. 14.), which passed to the monastery as a result of purely economic transactions - mortgage, sale, etc. The most recent detailed study of land ownership and economy of the estate of the Solovetsky Monastery belongs to the pen of A. A. Savich, who comprehensively examined the acquisitive activities of this largest Northern Russian feudal lord of the 15th-17th centuries (See. A. A. Savich, Solovetsky patrimony of the XV-XVII centuries, Perm 1927.) The article “Pskov Disputes” (1877), devoted to some issues of ideological life in Rus' of the XV-XVI centuries, is connected with Klyuchevsky’s many years of work on the ancient Russian lives of saints. This article by Klyuchevsky arose in conditions that intensified in the second half of the 19th century. polemics between the dominant Orthodox Church and the Old Believers. The article contains material about the futility of medieval disputes on church issues and the rights of church governance in Rus'. To this day, another work by V. O. Klyuchevsky, “The Russian ruble of the 16th-18th centuries in its relation to the present” (Verification of Klyuchevsky’s observations on the value of the ruble in the first half of the 18th century, recently undertaken by B. B. Kafengauz, showed the correctness of his main conclusions (See. V. V. Kafengauz, Essays on the internal market of Russia in the first half of the 18th century, M. 1958, pp. 187, 189, 258, 259). Based on a subtle analysis of sources, this work testifies to the source study skill of V. O. Klyuchevsky; the conclusions of this work on the comparative ratio of monetary units in Russia from the beginning of the 16th century. until the middle of the 18th century. in their relation to monetary units of the second half of the 19th century. necessary to clarify many economic phenomena in the history of Russia. Two works by V. O. Klyuchevsky, published in the seventh volume, are associated with the name of the great Russian poet A. S. Pushkin: “Speech delivered at the ceremonial meeting of Moscow University on June 6, 1880, on the day of the opening of the monument to Pushkin” and “Eugene Onegin ". V. O. Klyuchevsky owns a phrase that is brilliant in form: “You always want to say too much about Pushkin, you always say a lot of unnecessary things and never say everything that should be said” (See p. 421). In his articles about Pushkin, V. O. Klyuchevsky emphasized Pushkin’s deep interest in history, which gave “a coherent chronicle of our society in the faces of more than 100 years” (See p. 152.). Klyuchevsky sought to give a generalizing character to the images of people of the 18th century, outlined in various works of Pushkin, to explain the conditions in which they arose, and on the basis of these images to draw a living picture of the noble society of that time. This approach to the work of A. S. Pushkin cannot but be considered correct. But in his interpretation of the images of the noble society of the 18th century, as in the fifth part of the Course of Russian History, V. O. Klyuchevsky viewed the culture of Russia of that time too one-sidedly, not seeing advanced trends in it. The articles published in the seventh volume of the Works of V. O. Klyuchevsky are, in general, a valuable historiographical heritage on a number of important issues in the history of Russia. More or less full list the works of V. O. Klyuchevsky, published from 1866 to 1914, were compiled by S. A. Belokurov (“List of printed works of V. O. Klyuchevsky.” Readings in the Society of Russian History and Antiquities at Moscow University,” books I, M . 1914, pp. 442-473.) The omissions in this list are insignificant (There is no mention of the work of P. Kirchman “History of Public and Private Life”, M. 1867. This book was published in the processing of Klyuchevsky, who re-wrote the sections on Russian everyday life. The review "Great Chetyi-Minea", published in the newspaper "Moscow", 1868, No. 90, dated June 20 (republished in the Third Collection of Articles) was not noted. Comments about the hryvnia kun made by V. O. Klyuchevsky were omitted A. V. Prakhov's report on the frescoes of the St. Sophia Cathedral in Kiev at a meeting of the Moscow Archaeological Society on December 20, 1855 ("Antiquities. Proceedings of the Archaeological Society", vol. XI, issue Ill, M. 1887, p. 86), speech in November 1897, based on the report of V.I. Kholmogorov “On the question of the time of creation of scribal books” (“Antiquities. Proceedings of the Archaeographic Commission”, vol. I, M. 189S, p. 182). On April 24, 1896, V. O. Klyuchevsky gave a speech “On the educational role of St. Stephen of Perm” (Readings of the OIDR, 1898, book II, minutes p. 14), on September 26, 1898 - a speech about A.S. Pavlov (Readings of the OIDR, 1899, vol. II, protocols, p. 16), spoke on April 13, 1900 on the report of P. I. Ivanov “On the redistribution of peasants in the north” (“Antiquities. Proceedings of the Archaeographic Commission,” vol. II, issue II, M. 1900, p. 402), on March 18, 1904, he gave a speech about the activities of the OIDR (Readings of the OIDR, 1905, book II, protocols, p. 27), On the publication of protocol records of these speeches by V. O. Klyuchevskogr S.A. Belokurov does not provide any information. He also makes no mention of the article by V. O. Klyuchevsky “M. S. Korelin” (died January 3, 1894), published in the appendix to the book: M. S. Korelin, Essays on the history of philosophical thought during the Renaissance, "Worldview of Francesco Petrarch", M. 1899, pp. I-XV.). Some works of V. O. Klyuchevsky, published in 1914 and later, were not included in the list of works of S. A. Belokurov (among them “Reviews and answers. Third collection of articles”, M. 1914, reprint, M. 1918; reprints the first two collections of articles, “Course of Russian History”, “History of Estates”, “The Legend of Foreigners”, “Boyar Duma”, etc.) (See also: “Letters of V.O. Klyuchevsky to P.P. Gvozdev”. In the collection .: "Proceedings of the All-Russian Public Library named after Lenin and the State Rumyantsev Museum", issue V, M. 1924; an abbreviated recording of Klyuchevsky’s speeches at the Peterhof meeting in June 1905 is given in the book: "Nicholas II. Materials for characterizing personality and reign", M. 1917, pp. 163--164, 169--170, 193--196, 232--233.). Most of the articles, studies and reviews of V. O. Klyuchevsky were collected and published in three collections. The first was entitled “Experiments and Research”, published back in 1912 (a second time in 1915) (It included studies: “Economic activity of the Solovetsky Monastery”, “Pskov disputes”, “Russian ruble of the 16th-18th centuries. in its relation to the present", "The origin of serfdom in Russia", "Poll tax and the abolition of servitude in Russia." "Composition of representation at zemstvo councils ancient Rus'".). The second collection appeared in print in 1913 and was called "Essays and Speeches" (The collection contained articles: "S. M. Solovyov", "S. M. Solovyov as a teacher", "In memory of S. M. Solovyov", "Speech at the ceremonial meeting of Moscow University on June 6, 1880, on the opening day of the monument to Pushkin", "Eugene Onegin and his ancestors", "Promotion of the church to the success of Russian civil law and order", "Sadness", "Good people of ancient Russia", "I.N. Boltin", "The significance of St. Sergius for the Russian people and state", "Two upbringings", "Memories of N.I. Novikov and his time", "Fonvizin's minor", "Empress Catherine II ", "Western influence and church schism in Russia in the 17th century.", "Peter the Great among his employees." Finally, a year later (in 1914), the third collection was published - "Answers and Reviews" (Including “Great menaion-chetias collected by the All-Russian Metropolitan Macarius”, “New studies on the history of ancient Russian monasteries”, “Analysis of the work of V. Ikonnikov”, “Amendment to one anti-criticism. Reply to V. Ikonnikov", "Manuscript Library of V. M. Undolsky", "The Church in relation to the mental development of ancient Russia", "Analysis of the works of A. Gorchakov", "Alleluia and Paphnutius", "Academic review of the work of A. Gorchakov" , “Doctoral disputation of Subbotin at the Moscow Theological Academy”, “Analysis of the book by D. Solntsev”, “Analysis of the work of N. Suvorov”, “The serfdom question on the eve of its legislative initiation”, “Review of the book by S. Smirnov”, “G. Rambo is a historian of Russia." "Law and fact in the history of the peasant question, response to Vladimirsky-Budanov", "Academic review of the research of Prof. Platonov", "Academic review of Chechulin's research", "Academic review of N. Rozhnov's research" and translation of the book review Th. V. Bernhardt, Geschichte Russlands und der europaischen Politik in den Jahren 1814--1837). All three collections of articles were republished in 1918. The texts of V. O. Klyuchevsky’s works in this volume are reproduced from collections of his articles or from autographs and journal publications when articles were not included in collections of his works. Texts are published according to the rules set out in the first volume of “Works of V. O. Klyuchevsky”. References to archival sources in Klyuchevsky’s published works are unified, but are not compared with handwritten material. Tom comes out under the general supervision of an academician M. N. Tikhomirova, text prepared and commented V. A. Alexandrov And A. A. Zimin.

REVIEW OF THE RESEARCH BY S. F. PLATONOV "ANCIENT RUSSIAN TALES AND STORIES ABOUT THE TIME OF TROUBLES IN THE 17th CENTURY AS A HISTORICAL SOURCE"

Review by V. O. Klyuchevsky about the study of S. F. Platonov “Ancient Russian legends and stories about the Time of Troubles of the 17th century as a historical source” (St. Petersburg, 1888) was first published in the book: “Report on the 31st award of Count Uvarov ", St. Petersburg. 1890, pp. 53--66, et seq. St. Petersburg 1890, pp. 1--14. Reprinted in the book: V. O. Klyuchevsky,

ABOUT CONFUSION AND INTERNAL STABILITY AND THE RESOLUTION OF PSKOVICH FROM THE MOSCOW STATE; AND WHAT WAS AFTER THE TROUBLE AND ATTACK ON THE CITY OF PSKOV FROM THE INVASION OF THE DEFAMATED AND CAPTIVITY, FIRE AND Famine; AND WHERE DID THIS EVIL BEGIN TO BE AND AT WHAT TIME

ABOUT THE TROUBLES AND CONTROL AND Apostasy OF THE PSBOVICHES FROM THE MOSCOW STATE, AND WHAT THERE WERE IN THE CITY OF PASKOV THEN TROUBLES AND ADVICE FROM THE INVASION AND CONQUEST BY THE VAST, FIRE AND HUNGER; AND WHERE DID THESE MISTAKES COME FROM AND AT WHAT TIME

In the summer of 7115, when the false king, calling himself Dmitry, was killed in Moscow; Through the prayers of the Most Pure Mother of God and the great miracle workers, God do not allow him to destroy the Christian faith and turn the church into Latinism, like that accursed intention; but the summer was one and soon he was killed. And after that, Prince Vasily Shuisky sat down as king, and released Queen Marinka, the Lithuanian thieves, with Lithuania to her land, and ordered them to be escorted to the border. And she came to the North, and rustic people came to them, and sat down with the city, and created a false king again. And Tsar Vasily sent troops against them and marched himself, but succeeded in nothing; For fear that people were confused and deceived, I allowed sin for our sake to God; I came and under the very reigning city and sat down; and there was a great famine, but hope for help came from nowhere.

In the year 7115 (1606), a liar who called himself Dmitry was killed in Moscow; thanks to the prayers of the Most Pure Mother of God and the great miracle workers, God did not allow the destruction of the Christian faith and the conversion of the church to Latinism, as the accursed one had planned; He was king only for one summer and was soon killed. And after him, Prince Vasily Shuisky sat on the throne, and released Queen Marinka, the criminal Lithuanian, along with the Lithuanians to their land, and ordered them to be escorted to the border. And they came to the Seversky lands, and Russian people joined them, and occupied the cities, and again found themselves a false king. And Tsar Vasily sent troops against them many times and went himself, but to no avail; people got excited and were tempted<то Бог допустил за грехи наши>; they even came to the reigning city and besieged it; and there was a strong hunger, and they did not expect help from anywhere.

And the tsar sent his nephew, Prince Mikhail Skopin, to Novgrad, and hired a German ambassador overseas to help him against Lithuania. At the same time, in the month of August, vague letters from the thief from under Moscow appeared in the Pskov suburbs against the charms of the cowardly, and people became indignant and began to kiss his cross. At the same time, Bishop Gennady soon died from grief, hearing such charm. Likewise, in Pskov, people were in confusion, hearing someone coming from a false king with a small army. The governors saw such confusion among the people, and strengthened them a lot, and were not able to admonish them. At the same time, the people grabbed the best people, the guests, and threw them into prison, while sending the governors to Novgorod to send an army to help in Pskov. At the same time, someone enemy of the cross of Christ gave them the word that the Germans will be in Pskov; We heard before that the Tsar sent the Germans, but they had not yet arrived from overseas to Novgorod. And then the rebels among the people cried out, as if the Germans had come from Ivan-gorod to the bridge on the Great River. And at that hour everyone became indignant and grabbed the governor, put him in prison, and they themselves sent after the thieves’ governor, according to Fedka Pleshcheev, and kissed the cross of the thief falsely, and began to be in his own will, and abandoned the Moscow state to the false king, and was in his the will has become enraged, and has flared up with covetousness on someone else’s property.

And the tsar sent his nephew, Prince Mikhail Skopin, to Novgorod, and sent him overseas to hire the Germans to help him in the war with Lithuania. At the same time, in the month of August, seditious letters appeared in the Pskov suburbs from a thief from near Moscow to the pretense of the cowardly, and people were tempted and began to kiss his cross. Then Bishop Gennady soon died of grief after hearing about such a temptation. Also in Pskov, people became agitated when they heard that someone with a small army was coming from the false king. The governors, seeing such excitement among the people, calmed them down for a long time, but could not stop them. Then the people seized the best people, merchants, and threw them into prison, while the governors sent them to Novgorod with a request to send an army to Pskov to help. At the same time, someone enemy of the cross of Christ started a rumor that the Germans were going to Pskov; and they heard before that the king had sent for the Germans, but they had not yet come from across the sea to Novgorod. And then some rebels began to shout among the people that the Germans had already arrived from Ivangorod to the bridge on the Great River. And immediately everyone rose up and grabbed the governor, put him in prison, and they themselves sent for the thieves’ governor Fedka Pleshcheev, and kissed the cross for the thief, and began to live according to their own will, and moved away from the Moscow state, and submitted to the false tsar, and went mad, living according to their own will. , and in greed they flared up with a passion for other people's wealth.

The same autumn came from a thief to Pskov, like from a hundred demons, and his regiment of torturers, and murderers, and robbers, telling the weak-minded about his power and power; Having given this damnation praise to his more charming and dark power, and began to boast before him of his zeal for the thief, as he desired to submit to him. And I attacked those lovers of God and sufferers, who did not want to bow down to Baal, that is, the forerunner of the Antichrist, against the leaders of the city and against the deliberate men of the city, who imprisoned them in prison. We took these evil, cruel beasts from prison, killed them with the necessary death, cut them off with stakes, cut off their heads, tortured them with various torments, and took their property, and strangled the boyar Peter Nikitich Sheremetev to prison. And in the lord's court, and in the monastery, and from the chiefs of the city, and from the guests, having seized estates, they moved to Moscow to their false king and there they suffered from their beatings.

That same autumn, demons came from the thief to Pskov, as if from Satan, from his army tormentors, murderers, and robbers, telling the weak-minded about his power and authority; the same damned ones praised his criminal and sinful rule and began to boast to him of their zeal for the thief, how they longed to submit to him. And they spoke against those lovers of God and sufferers who did not want to kneel before Baal, that is, the forerunner of the Antichrist - against the city rulers and noble men of the city who were put in prison. And those evil, fierce beasts took them from prison, put them to violent death, impaled some, cut off the heads of others, tortured the rest with various torments and took away their property, while they strangled the boyar Pyotr Nikitich Sheremetev in prison. And at the ruler's court, and in monasteries, and from city rulers, and from merchants, having taken all the wealth, they left for Moscow to their liar and there they were subsequently killed by their own people.

And the false king sent his new governors to Pskov, Pan Ondrey Tronyanov of Poretsky Belorusets, and Pan Pobedinsky Luthor, and Deacon Krik Tenkin; but you did not do anything evil in the city, and there was a little and a death.

And the false tsar sent his new governors to Pskov, Pan Andrei Tronyanov of Poretsky Belorussian, and Pan Luthor Pobedinsky, and clerk Krik Tenkin; but they did nothing evil in the city and, after staying for a short time, left.

And then Prince Alexander Zhirovoy Zasekin arrived. At this, the wrath of God was brought upon the glorious city of Pskov as punishment, so that their self-will and civil strife would remain: on the 15th day of the Mayan month, at the 6th hour, the Polonische of the Assumption Monastery caught fire from the yard cooking, and the people swept away and extinguished the fire. It began to disperse throughout the house, and suddenly it burst into flames invisibly. And at that hour there was a great storm, a strong wind from the south, and it carried the fire to the square, and could not be quenched by anything, and all the koidjo fled to their home. And then the Pechersk courtyard caught fire, and suddenly the top of the Reverend Varlam on Zapskovye caught fire, and from there, a strong wind blew up from the north, and the whole city and green blankets caught fire, and the Kremlin of the city was vomited with potion on both sides. And before nightfall the whole city was captured, and many people were stoned and burned, only two monasteries remained - St. Nicholas the Wonderworker in Peski and, opposite that, across the river Kozma and Damian on Grimyachaya Mountain; Yes, in the cathedral church only God will preserve the tomb of the blessed Prince Domant, otherwise everything will burn.

And then Prince Alexander Zhirovoy Zasekin arrived. During his time, the wrath of God broke out against the glorious city of Pskov as punishment, so that they would move away from their self-will and strife: on the 15th day of May, at the 6th hour, the Polonishte area near the Assumption Monastery caught fire while they were preparing food in the courtyard, and people came running, and put out the fire. They started to go home, and suddenly it suddenly caught fire again. And at that moment a great storm arose, a strong wind from the south, and the fire was carried to the square, and they could not tame it with anything, and everyone ran to their home. And then the Pechersk courtyard caught fire, and suddenly the top of the church of St. Varlaam in Zapskovye caught fire, and a strong north wind blew from there, and the whole city and gunpowder warehouses caught fire, and gunpowder blew up the walls of the Kremlin on both sides. And before the night the whole city was burned, and many people were stoned and burned, only 2 monasteries remained - St. Nicholas the Wonderworker in Peski, and opposite it, across the river, Kozma and Demyan on Gremyachaya Mountain; and in the cathedral church God preserved only the tomb of the blessed Prince Dovmont, and the rest burned down.

The Pskov people, the mob and the archers, were not punished by God’s wrath, they began to rob other people’s estates from deliberate people and, inspired by the devil, retorted to the city: “The bolyars and guests set the city on fire!” And I started to drive them away with stones in the very fire, but they escaped from the hail. And the next morning, having gathered, they began to drag down the deliberate nobles and guests, to torture and execute and imprison in prison those who were innocent from the beginning of the city and the church rank, saying in madness, like: “You have set fire to the city and destroyed it, not for the sake of our king.” And the rebels and the leaders of the Jewish host started all this curse on good people in order to take their property. And the people fought in vain in their wake, crying out themselves, and then much innocent blood poured into the city, tormenting damnation all the days.

The Pskov people, the mob and the archers, not afraid of God’s wrath, began to rob other people’s property from noble people and, incited by the devil, said this: “The boyars and merchants set the city on fire!” And during the fire itself they began to drive them out with stones, and they fled from the city. And in the morning, having gathered, they began to seize noble nobles and merchants, torture and execute them, and put in prison the innocent ones from among the rulers of the city and people of church rank, crazy, saying: “You set fire to the city and destroyed it, not wanting our king.” And all this was started by the damned rebels and the leaders of the Jewish congregation against good people in order to take their wealth. And the violent crowd blindly followed their example and shouted, and then a lot of innocent blood was shed in the city, and the damned were tormented for days on end.

Hearing in Veliky Novgrad the fire of God's permission for Pskov, Ataman Timofey Sharov and the Cossacks came soon; and do not dare to approach the city as an expulsion. And in the city then there was no outfit, no potion, but little and no hand weapons, but, having sharpened them, they came out of the city. And the Novgorodians beat up many citizens, driving them even to the city, but did not dare to enter the city, since the city was large and there were many people, but then there were not many of them, about three hundred people.

The soldiers in Veliky Novgorod heard about God's permission for Pskov, about the fire, and soon Ataman Timofey Sharov came with the Cossacks and did not dare to suddenly attack the city. And in the city then there were no guns, no gunpowder, and there were few hand weapons, but, having sharpened the stakes, they left the city. And the Novgorodians beat many townspeople, pursued them to the city, but did not dare to enter the city, for the city was large and there were many people in it, but there were not many of them then, about three hundred people.

The Pskovites, like the second Jews, became enraged, having good people from prison, angrily tormenting and saying, “You have called the Novgorodians against us.” The Novgorodians in Zavelichye Posad fell and died.

The Pskovites, like second Jews, became enraged, pulled good people out of prison, cruelly tortured them, saying: “You called the Novgorodians against us.” The Novgorodians burned down the settlement on Zavelichye and left.

That same summer, the month of August, on the 18th day, the enemies of the cross of Christ captured the guest Alexey Semenov, the son of the Host, from prison, and tormented him a lot and led him out of the city to execution. At the same hour, the Christian lovers of Christ, hearing such severity and bloodshed among the rebels, took up their weapons and said to themselves: “If we do not stand against our enemies and tormentors now, they will destroy all the good men of the citizens.” And he cried out and went against them, and drove them away from the people, and killed the leaders of the host, put others to death, and drove the archers out of the city. When they heard the curses of those who led Alexey to execution, that the citizens had risen against them, at that hour the enemy, a certain archer, came running and cut off the innocent head of the righteous Alexey at the very gates of the city. And after dispersing the enemies, she informed everyone, freed and praised God for this.

In the same year, on the 18th day of August, the enemies of the cross of Christ took the merchant Alexei Semenov, the son of Khozin, from prison, and cruelly tortured him for a long time, and led him out of the city to execution. Then some lovers of Christ heard in the shopping arcades about such ferocity of the rebels and bloodshed, they took up their weapons and said to themselves: “If we do not now rise up against our enemies and tormentors, then they will destroy all the good men of the city.” And, shouting, they went at them, and dispersed the violent crowd, and beat the leaders of the gathering, executed others, and drove the archers out of the city. Those damned ones who led Alexei to execution heard that the townspeople had risen up against them, and then some atheist archer came running and cut off the innocent head of righteous Alexei at the very city gates. And after the enemies were dispersed, everyone was freed and praised to God for that.

And in the 118th year, on Shrovetide, I made a conspiracy, sending two archers from Veliky Novagrad with letters from Tsar Vasily, so that the Pskovites would turn back to the Moscow state, and unite, and would stand united against thieves and Lithuania. The rulers of the city and deliberately men wanted to bow down to the state and copulate, and wanted to kiss the cross soon, and by the enemy’s libel of that hour the previous record was not found in the execution, why they kissed the cross.

In the year 118 (1610), during the Maslenitsa feast, two archers were sent from Veliky Novgorod with a letter from Tsar Vasily, so that the Pskovites would return again to the rule of the Moscow state, and reunite, and together would rise up against the troublemakers and the Lithuanians. The rulers of the city and noble men wanted to submit to the authorities and reunite and wanted to kiss the cross right away, but due to the enemy’s libel, they did not find in the treasury the previous entry according to which to kiss the cross.

And again at that same hour the evil pot of the first flared up: rebels and libertines ran throughout the city, the self-defeating rulers, the scolders, the bloodsuckers, tormenting without truth, stealing other people’s property and not wanting to live under the authorities; and marching through the city, blatantly with the same ignorance and stink, standing on the sacrum among the host, like the rulers of the city and the best people, nobles and guests, rabble and priests, and all the white people want to kiss the cross and take revenge on their insult, which we have done to them , and the cross was kissed by the Moscow Tsar Vasily.

And again then misfortunes worse than the first began: rebels and corrupters, the previously named leaders, screamers, bloodsuckers, tormenting lawlessly, stealing other people's wealth and not wanting to obey the authorities, ran throughout the city; and, roaming around the city, they shouted to the same ignoramuses and stinkers standing at crossroads and squares that the rulers of the city and the best people, nobles and merchants, monks and priests, and all white people want to kiss the cross and avenge their grievances, which we they were harmed, and the cross was kissed by the Moscow Tsar Vasily.

They, a violent people, cowardly and unreasonable, rose up with weapons on their own, and sent out of the city, across the Great River, into the Streltsy settlement for the Streltsy, and went to their city, before the Streltsy had expelled the city from the city after Alexeyev’s murder of Khozin. their theft and they were not allowed into the city until now. The rulers of the city, and the guests, and the nobles, and a few of the deliberate people of the city, seeing the confusion of the people and their evil intentions, already in the evening, the elce had successfully mounted their horses, and others were on foot, the crying mountaineer, leaving houses and wives and children, running out of the city to the Great River to the Removed Mountain. Some of the horses went to Novgorod, and some of them on foot went to the Most Pure Mother of God in the Pechersky Monastery, fearing their previous torment and executions of the evil ones.

They, a violent crowd, cowardly and unreasonable, rose up with weapons on their own and sent outside the city, across the Great River, to the Streltsy settlement for the Streltsy; and they went to their city, for after the murder of Alexei Khozin, the archers were expelled from the city for their betrayal, and until now they were not allowed into the city. The rulers of the city, and merchants, and nobles, some of the noble people of the city, seeing the confusion of the people and their evil thoughts, fled from the city with the onset of evening to Snetnaya Mountain along the Great River, weeping bitterly, leaving their houses and wives and children, whoever had time, one on horseback, the other on foot. Those who had horses went to Novgorod, and those on foot went to the Pechersk Monastery of the Most Pure Mother of God, fearing previous persecutions and cruel executions.

On the morning of the purest Monday of Great Lent, when real Christians cleanse themselves from all evil deeds, they, more than the most severe beasts, burst out fiercely, like lions, gathering in the middle of the city and ringing the bell. A riotous people of foolish people and villagers gathered, like dumb beasts, and themselves ignorant, for the sake of gathering. The bosses said to the host, like: “Yesterday those who sought our blood fled; and we will choose the rest of them as advisers, and we will put them in prison, and we will test them.”

In the morning, on the clean Monday of Great Lent, when all true Christians are cleansed of all evil deeds, they, even wilder than animals, fiercely enraged like lions, gathered in the city center and called for a meeting. A riotous, foolish people and peasants gathered together, like dumb cattle, not knowing why they had gathered. The leaders of the gathering said: “Those seeking our blood yesterday fled, and we will take their remaining advisers and put them in prison and find out about them.”

And rushing around the house, looking for a catch and to be satisfied with human blood, like the previous tormentors, or even more so the second Jews, who had previously prophesied, the noble Grand Duke Alexander Yaroslavich Nevsky spoke to them about their deeds. And when I found Orthodox innocents, I dragged them into the host, and tormented them with evil, and littered them into empty sheds and cellars; Having fled from the city body and soul, then the wives were thrown into the chambers and cellars and, from there, taken away, to evil torment and death. And she entered into their houses, eating, and drinking, and making merry, and dividing their goods for herself. Also, when they were in prison, they had property that was repaid with the reward of torment and death; Elitsa Byahu, who had nothing to give, was tortured and died in prison, while his wives and children were left wandering. Without all those who suffered in such sorrow, there were more than 2 hundred husbands and wives, until the false king and thief Matyushka came, free all of them who suffered and imprison them in that place. According to God’s order, all this happened so quickly, and after all, they received retribution against them through their deeds. But we’ll come back later. Tsar Vasily, hearing such civil strife in Pskov, stinked of autocracy, and although he would frighten them so that they would turn to the Moscow state, she sent Prince Vladimer Dolgoruky to Veliky Novgorod, commanding him to march with the Novgorodians to the army near Pskov; and came after Peter's days.

And they rushed home, looking for prey and wanting to be satisfied with human blood, like the former tormentors, or even more so - the second Jews, as Grand Duke Alexander Yaroslavich Nevsky, predicting, called the Pskovians for their deeds. And which of the innocent Orthodox Christians were found, they were dragged to the gathering, and they were cruelly tortured, and thrown into empty houses and cellars; Those who left the city in body and soul were thrown into the houses and cellars of those wives and, releasing them from there, were cruelly tortured and put to death. And they occupied their houses, ate, drank and were merry, and divided their wealth among themselves. And if one of those sitting in prison had something with him, he paid off with a bribe from torment and death; those who could not give anything were tortured and died in prison, and their wives and children remained homeless. And there were more than two hundred men and women who suffered from such troubles, until the liar and thief Matyushka, who came, freed all the sufferers and imprisoned them in their place.<мучителей>. All this was according to God's provision, and everyone later received retribution for their deeds. But let's return to the previous story. Tsar Vasily, having learned about such discord in Pskov, the self-will of the Smerds and wanting to intimidate them so that they would submit to the Moscow state, sent Prince Vladimir Dolgoruky to Veliky Novgorod and ordered him to march with the Novgorod troops to Pskov; and they came after Peter's day.

And the Pskovites came out of the city for three battles against them, to the Promeshitsa River, as if in a frenzy, as if for a fight or a fist fight, below them there was no governor or dresser, but the same people who set up regiments in them, like a host of collectors, these same sharp-witted people, loudly and blatantly, and knowing nothing about military affairs. And then he killed many Pskovites on Promeshitsy near the Savior, and trampled all the way to the city.

And the Pskovites came out of the city to meet them three fields away, to the river Promezhitsa, as if wildly mad, as if for a fight or a fist fight, and they had neither a governor nor a leader, and their regiments were built by the same ones who gathered them for the gathering , they incited the people, shouting and screaming and not knowing military affairs at all. And many Pskovites were then beaten at Promezhitsa near Spas, and they were pursued all the way to the city.

The Novgorodians stasha at Nikola's on Lyubyatovo in the monastery. And the Pskovites descended upon them like a hail, from the Rybnitsa shields on the cart and with the regimental outfit, and went to the monastery of St. Nicholas. There were only a few Novgorod people, like three hundred people, they sent Besha to intimidate, so that the Pskovites would unite again. When the Novgorodians saw their extraordinary army, they were not afraid of the multitude coming at them and divided into three parts into half a workshop; The first German regiment was sent to Pskov. The Pskovites, then still not knowing military affairs, saw the Germans running towards the city, but they let go of all the regiments and drove them to the city, beating and cutting, but with the mercy of rust, only the Germans cut down a lot; If only they had stood a little longer, they would have given them hail.

The Novgorodians stood at the St. Nicholas Monastery on Lyubyatovo. And almost the entire city of Pskov came out to them with fishing shields on carts and regimental guns, and went to the monastery of St. Nicholas. There were few Novgorod people, about three hundred people, they were sent to intimidate so that the Pskovites would reunite. The Novgorodians saw their disorderly army, were not afraid of the multitude coming at them and divided into three regiments; They were the first to release a German regiment against the Pskovites. The Pskovites, then still not understanding the military affairs, saw the Germans, ran to the city, then the Novgorodians threw all their regiments at them and pursued them to the city, killing and hacking; the Russians did it with pity, only the Germans chopped up many; and if they had stood still a little longer, they would have surrendered the city to them.

But God has so deigned, for the sake of our sins, I want to take revenge and captivate the Russian land: just as I had previously heard with my ear about the Northern country, what was there from Lithuania near the Moscow state and near Novagrad, only the Pskov land is still intact. But the cup of singing sorrow was filled - a rumor came: he, a fierce thief and robber, Pan Lisovskaya and Ivan Prosovetskaya with the Russians, are torturers and robbers, and is coming to flee to the whole country, where we have not found a place, we are being driven away from Prince Mikhail Vasilyevich Skopin, from whom many cities are from him captured by a spark and quickly ruined. Having heard it, the Novgorodians went home, so as not to suddenly come to Veliky Novgrad and capture me.

But God so commanded, for our sins he wanted to punish and destroy the Russian land: before, like dogs, we only heard with our ears about the Seversk land and what the Lithuanians were doing on the borders of the Moscow state and near Novgorod, and only the Pskov land remained intact until now . But the cup of wormwood bitterness was filled - the news came that the evil thief and robber Pan Lisovsky and Ivan Prosovetsky, together with Russian torturers and robbers, were approaching, fleeing, to this land, that they had found no more place, driven by Prince Mikhail Vasilyevich Skopin, that many the cities were unexpectedly taken and destroyed by them. Hearing this, the Novgorodians returned, fearing that he would suddenly come to Veliky Novgorod and take it.

The Pskovites, having already seen the Novgorodians coming against them, having no help from anywhere, sent Maxim Karpovsky to Pan Khotkeevich in the Livonian land to help them; Then he did not have time to get ready to fight with them. The Pskovites, hearing Pan Lisovsky with the Lithuanians and Russian people standing in the Novgorod land, in Porkhovshin, sent a message to him so that he would go to Pskov with the Russian people. He, having captured the Novgorod region a lot, came to Pskov.

Even before this, the Pskovites, having learned about the impending attack on them by the Novgorodians, having no help from anywhere, sent Maxim Karpovsky to Pan Khodkevich in the Livonian land with a request for help, but he did not have time to gather an army and set out. And the Pskovites, having learned that Pan Lisovsky was standing with the Lithuanians and Russian people in the Novgorod land, near Porkhov, sent to beat him with his forehead so that he would go to Pskov with the Russian people. He, having devastated many Novgorod lands, came to Pskov.

And you let them go into the city, and put Lithuania outside the city in the settlement and in the Streltsy settlement. But little by little, Lithuania began to enter the city, and began to drink away a lot of the great treasury and dress in clothes, because there were many names of gold, and silver, and pearls, who robbed and captured the glorious cities of Rostov and Kostroma, and the monasteries and laurels of the honest Paphnutius in Borovsk and Kolyazin, and many others; and I cut open the shrines of the saints, and the judgments, and the figurative frame, and filled them with multitudes, wives, and maidens, and youths. When she had stolen all the money and lost the grain and written it down, she began to loudly say and threaten the citizens that “we have captured and destroyed many cities, and so will this city of Pskov from us, since our entire belly is laid up in the tavern here.” And their evil thought did not come true: they did not do this by human sense, but by God’s providence, not even then destroying the prayer for the sake of their Most Pure Mother and the great miracle workers, then this city will be handed over to this barbarian, not for theft, but for our peace awaiting.

And they let him into the city, and the Lithuanians were located outside the city in the settlement and Streltsy settlement. But little by little the Lithuanians began to penetrate into the city, and many began to drink a lot of money and dress up, for they had a lot of gold, and silver, and pearls, which they robbed and captured in the glorious cities of Rostov and Kostroma, and in the monasteries and laurels of the famous, in the monastery Paphnutius Borovsky and the Kolyazinsky Monastery and many others; and they broke the tombs of the saints, and the vessels and frames of the icons, and they took many captives, wives, and maidens, and young men. When they had spent all this, and lost at dice, and drank, they began to speak boldly and threaten the townspeople: “We have captured and destroyed many cities, and we will do the same with the city of Pskov, for all our fortune is invested here in the tavern.” And their evil plan did not come true, everything happened not according to human understanding, but according to God’s providence, for, thanks to the prayers of his Most Pure Mother and the great miracle workers, he did not want to destroy the city then, did not give it to this barbarian for plunder, for he was waiting for our repentance.

The citizens heard this evil intention from the evil people, and came to the barbarian, starting to speak with flattering words, so that he would go to Ivangorod for destruction, since then the Germans would be their own and beyond the ridge of Novagrad and Pskov; and we, having collected the treasury, will send it to you. He paused for a moment about this, and soon left the city with everyone, and went to Ivan-gorod. The Germans, having heard, fled to their country in Rugodiv.

The townspeople found out about this evil intent of evil people and, having come to the barbarian, began to persuade him with flattering words to go to Ivangorod to the rescue, since he was then surrounded by Swedish Germans and was behind Novgorod and Pskov; and they say, having collected money, they will send it to him. He did not think about it at all, and soon left the city with his entire army and came to Ivangorod. The Germans, having learned about this, fled to their lands, to Rugodiv.

The same accursed barbarian, having realized in himself how the Pskovites had plotted to deceive him, sent flattery out of the city, and they were much saddened. Again, the second flattery of the intention, so that the fortress of Ivangorod could be taken by flattery: “Then I can get other things from that city.” And she sent ahead of herself several soldiers with bread to go to the city, since bread was scarce. They entered the prison and wanted to enter the city and sit down, according to his words, and no one in the city thought of the deceit of this being, but I rejoiced and praised the great one. But one deacon, a leader named Afonasei Andronnikov, realized his evil deceit, and ordered to close the gates of the city, and did not let them in, and commanded them to be in prison.

Then that accursed barbarian realized how the Pskovites had deceived him by cunningly sending him out of the city, and he was greatly saddened. And then he conceived a retaliatory trick to take Ivangorod, such a powerful fortress, by deception: “Then I can conquer others from this city.” And he sent a small detachment ahead of him to the city with a grain supply, for there was little food left there. They entered the prison and wanted to enter the city and sit there, as he ordered, and no one in the city saw treachery in this, but everyone was very happy and praised them. But one of the senior clerks, named Afanasy Andronnikov, understood his evil deceit, and ordered the gates of the city to be closed, and did not let them in, and ordered them to be in prison.

And at that hour the many-cunning one himself came to the prison, and was not allowed in, and was quickly put to shame; and asked the city leaders if he was in the city with a few people, and let him go and gave honor to him for the desecration. He, marveling at the great fortress of the city, still stands on a high mountain, three walls of stone and a lot of treasury along with it. And praise the rulers of the city, the rivers, as follows: “In no Russian city could you recognize my many-varied treachery and networks, in the image of deception, but this city will not be able to be taken by me with flattery, having already learned my flattery.” And left the city.

At the same time, the multi-cunning one himself arrived in time to the prison, and they did not let him in, and he was put to shame; and asked the city rulers to visit the city with a small number of people, and they let him through and thanked him for his help. He was amazed at the powerful fortifications of the city: it stands on high mountain, has three stone walls and many tools and all kinds of supplies. And he praised the city rulers, saying: “In none of the Russian cities could they unravel my numerous tricks and tricks with which I deceived them; I was not able to take this same city by deception, for they discovered my deception.” And he left the city.

And Lithuania and Rus' began to gather together, and Rus' went to Pskov, and Pan Lisovskoy with Lithuania and the Germans, captured on Ivanegorod, and having caught them, went past Pskov. And went above Pskov; and took the suburbs of Voronoch, and Krasnaya, and Zavolochye, and began from there all day and night under Pskov, and under Izborsko, and under Pechory and others, and carved out the entire Pskov land.

And the Lithuanians and Russians divided among themselves, and the Russians went to Pskov, and Pan Lisovsky with the Lithuanians and Germans captured in Ivangorod went past Pskov. And he went above Pskov, and took the suburbs of Voronich, and Krasnoye, and Zavolochye, and from there began to raid Pskov every day and night, and Izborsk, and Pechory, and other places, and devastated the entire Pskov land.

And that summer all the evil began in Pskov: all grain was planted at a price, it was quickly besieged from everywhere, on two sides by the Germans, and on the third by Lithuania, not allowing anyone to leave the cities for the sake of need. And there was that time of peace, and the pestilence, and the siege from Lithuania and from Russian thieves and Germans for 8 years. But the great mercy of the Most Pure Mother of God of Pechersk, that just past your house, do not close the path to the Lithuanian border in the Livonian land, from there, all that summer, bread went to Pskov, since great peace came to the name of the townspeople from Pskov; If that land had not helped with bread, there would have been no shortage of filthy people. But then there was much evil at her Most Pure Mother of God monastery from the Lithuanian people and the German invasion; But from all these, the Most Pure Mother of God preserved and preserved her house, and became glorified in all the countries of the universe, from them we will make a small confession later, since it is impossible to confess in all detail the glorious miracles that happened in those days.

And in the same year, all sorts of troubles began in Pskov: food in the suburbs began to become more expensive, since the city was surrounded from everywhere, on two sides by Germans, and on the third by Lithuanians, who did not allow them to leave the city for what they needed. And the famine, and the pestilence, and being under siege from the Lithuanians, and from the Russian thieves, and from the Germans lasted for 8 years. But great is the mercy of the Most Pure Mother of God of Pechersk, which did not allow the path leading past her house to the Lithuanian border to the Livonian land to be closed, from there all these years food was delivered to Pskov, since the inhabitants<ливонских>the cities were at peace with the Pskov people; If that land had not helped with food, they would not have been able to get rid of the filthy ones. But many troubles from the invasion of Lithuanian and German troops then befell the monastery of the Most Pure Mother of God, but from all the troubles the Most Pure Mother of God preserved and protected her house, and her monastery became famous in all corners of the universe, which I will tell you a little about later, because it is impossible to tell in detail about all her glorious miracles that happened at that time.

Then, for the sake of ours, in the Moscow state there was discord among the people, Tsar Vasily began to hate for much bloodshed, and secondly, the brethren of his nephew began to hate for his courage, Prince Mikhail Skopin, who was hired as a German and drove away the thief with Lithuania from the reigning city, and lured him to Moscow, killing you with poison. And he decided to put the Lithuanian prince in his own kingdom, and so he did, taking Tsar Vasily and giving it to the Lithuanian king. The king coveted this much, no matter how to seduce the Russian people, promising to give his son to the kingdom and the ambassador of his people to Moscow; and came to possess the kingdom. The Germans, who saw the disorder in the state, and whoever hired them, died, came, took Veliky Novgrad on July 1, and ruled it for 6 years.

Then, for our sins, strife began in the Moscow state: they hated Tsar Vasily for much bloodshed, and, secondly, Tsar Vasily’s brothers hated their nephew, Prince Mikhail Skopin, for the bravery, who hired the Germans and drove the thief with the Lithuanians away from the reigning city, and, Having lured him to Moscow, they poisoned him. And they decided to put a Lithuanian prince on the throne, and that’s what they did: they took Tsar Vasily and gave him to the Lithuanian king. The king had been waiting for a long time to seduce the Russian people, promised to give his son to the kingdom and sent his people to Moscow, and when they arrived, they took possession of the kingdom. The Swedish Germans, seeing the unrest in the state and that the one who hired them had died, came on July 16 and captured Veliky Novgorod and ruled it for 6 years.

In the same year 119, on the day of Velitsa, a charm appeared again on Ivan-Gorod: the thief Tushino, who was seduced by the Ivan-Gorod residents and Pskovites. Calling himself by the same name, the deacon Matyushka, having come running from Moscow, will have the time to confuse the Russian cities, before the former Tushin thief in Koluga was killed by Pyotr Urusov, and as if he had gone to Ivangorod, and not been killed. And the same thieves and murderers began to gather to him: the Cossacks from Novgorod, having left Novgorod as a German, came to him, and the archers of Pskovstia gathered to him; and began to send letters to Pskov and the suburbs to cause controversy and confusion, saying: “I am the king.”

In the same year 119 (1611), on the eve of the Great Day, new unrest gripped Ivangorod, for the people of Ivangorod and Pskov succumbed to the deception of the Tushino thief. Deacon Matyushka, who called himself by this name, came running from Moscow and chose a convenient time to raise a rebellion in Russian cities, for the former Tushino thief was killed in Kaluga by Pyotr Urusov, but it was said that he went to Ivangorod, and was not killed. And the same thieves and murderers began to gather around him: the Cossacks from Novgorod, leaving Novgorod to the Germans, came to him, and the Pskov archers joined him; and he began to send letters to Pskov and its suburbs, causing discord and confusion, saying: “I am the king.”

The citizens of Pskovtia, having seen the charm that was happening and how many people were formerly rebels and debauchees of the Rusty land, called the royal family, and not heeding this, and having sent away the messenger, were dishonest, deciding that he was an enemy and a destroyer of Christianity and those who did not want its king for themselves. He gathered with his thieves and came with an outfit of battering rams and with a plan for the month of Pskov in July; the citizens are firmly against his stash and have shown many victories before; The same thief beat people's houses a lot and, throwing fire, lighting them, frightened people, and succeeded in nothing.

The inhabitants of Pskov, seeing the constant betrayals and the fact that before many rebels and apostates of the Russian land called themselves the royal name, did not listen to him and sent the messenger in disgrace, saying that he was an atheist and an apostate and that they did not want him as their king. The same one gathered his thieves and came to Pskov in July with battering and throwing weapons; the townspeople bravely resisted him and won many victories; and this thief fired at residential buildings for a long time and set them on fire, throwing fire, frightening people, but achieved nothing.

When the Germans in Veliky Novgorod heard the thief appear, they stood near Pskov and were afraid that one day he would move into Pskov and when he came, he would drive them out of Novgorod; and sent some attacks on him. The same damned one, hearing the Germans going against themselves, ran from the bottom of Pskov to Ivangorod; and the Germans caught up with him behind Gdov on the Plus River, only he managed to escape with some, and cut down many. The citizens of Pskovism, perplexed as to what to do and where to turn, hoping for help from nowhere, since Moscow is behind Lithuania, and in Novegrad the Germans are surrounded from everywhere, and have decided that they will invite a false king to themselves. Ole madness of the last! First, having sworn to myself not to listen to the false king, then to surrender to him, and then, after sending people from all ranks to beat him with their foreheads and submit their guilt.

The Germans in Veliky Novgorod heard about a thief who had appeared near Pskov, and were afraid that one day he would sit down in Pskov and, when he came, would drive them out of Novgorod; and they sent a small army to take it. The same damned man, having learned about the Germans who opposed him, fled from near Pskov to Ivangorod; and the Germans caught up with him beyond Gdov on the Plyussa River, and killed many here, only he alone with a small detachment managed to cross the river. The residents of Pskov, not knowing what to do and who to join, not hoping for anyone’s help, since there were Lithuanians in Moscow, and Germans in Novgorod, surrounded on all sides, they decided to call the liar to themselves. Oh, this is the latest madness! First they swore not to listen to the false king, not to obey him, but then they themselves sent elected officials from all classes to beat him with their foreheads and sent a confession.

The same accursed one rejoiced with great joy about this, as if he had delivered him from the German siege, there he disappeared; I’ll come to Pskov soon. And they met him with honor, and many began to gather to him, rejoicing in the blood and other people's property, and therefore loving the filthy, Lithuanian and German. And to be a citizen there is a lot of violence and rights in food and in all tributes, and you kill many. Then the Pskovites, of course, became convinced of the false, flattering kings and began to grieve and mourn because of his tax.

The same damned man rejoiced with great joy that they had delivered him from the German encirclement, in which he would have died, and soon came to Pskov. And they greeted him with honor, and many of those who rejoiced in blood and thirsted for the good of others began to gather to him, and also loved the filthy, Lithuanians and Germans. And they did a lot of violence against the townspeople, and exacted food and all kinds of tribute with torture, and tortured many. Then the Pskovites finally lost faith in the liars, deceivers, and began to grieve and suffer from his oppression.

Then Lithuania was besieged in Moscow by Russian people, and from there they sent some deliberate people to Pskov to see the charms of that newly-named king. They are the watchers who are obsessed with fear, afraid of death without denouncing him. And it wasn’t until much time later that the time came, when the military ambassadors sent from themselves to the Novgorod suburb of Porkhov, and then a council was formed with the citizens, meeting him and bringing him to Moscow.

At this time, the Lithuanians were surrounded in Moscow by Russian troops and sent from there to Pskov several worthy men to expose the deception of this new self-proclaimed tsar. The same ones who arrived to install<кто этот новый царь>, they were frightened, fearing death, and did not expose him. And some time later, having chosen a convenient time, when he sent an army to the Novgorod suburb of Porkhov, then, after consulting with the townspeople, they captured him and took him to Moscow.

And from there the charm of false kings in Rus' ceases; but there is little flattery left: after the murder of the former false king, who was killed quickly in Koluga, a certain Ivashko Zarutskaya took his son Ivashka and his wife and fled to Niz along the Volga to Astarakhan. When the pious Tsar Michael reigned and the Moscow state was renewed, then he removed those enemies, brought them to Moscow, and put them all to death; and the evil weeds of the charms of the enemy were quickly removed.

And since then, the rebellions of the false tsars in Rus' have ceased, only a small turmoil remains: after the murder of the former false tsar, who was killed in Kaluga, a certain Ivashka Zarutsky took his son Ivashka and his wife and fled down the Volga to Astrakhan. When the pious Tsar Michael reigned and the Moscow state was revived, then those atheists were caught, brought to Moscow, and all executed; and the evil weed of the enemy's troubles was destroyed.

... let go queen Marinka... — In June 1608, according to an agreement concluded by Vasily Shuisky with the Polish-Lithuanian Commonwealth, Marina Mnishek, the wife of False Dmitry I, was allowed to return to her homeland. Prince V. Dolgoruky accompanied her to the border with a thousand-strong detachment of soldiers.

AND priidosha on WITHѣ faith... — The events are not presented entirely correctly. The path of M. Mnishek and her father passed through Uglich, Tver, Belaya; these settlements were not part of the Seversky lands. False Dmitry II appeared in the Seversky lands earlier, in May 1607, and in August 1608, when M. Mnishek was approaching the border, he was in Tushino near Moscow.

... priidosha And under most reigning hail And discussed... — In the summer of 1608, the Pretender's army set up camp in Tushino, on the outskirts of Moscow; in the spring of 1609, the Tushins completely blocked Moscow, cutting off all the routes through which food came to the city.

AND ambassador tsar nephew his prince Mikhail Skopina... — See commentary: “Scripture on the death and burial of Prince Mikhail Skopin-Shuisky.” By Germans hereinafter we mean Swedes.

... repose bishop Gennady... — Gennady, Bishop of Pskov (1595-1608).

... having heard nѣ whom coming from false king... — The troops of False Dmitry II (“Tushinsky thief”) appeared in the Pskov lands in the summer of 1608, many Pskov suburbs (Sebezh, Opochka, Krasny, Ostrov, Izborsk) submitted to the Tushino governor Pleshcheev.

... k Filmed mountainsѣ . — A steep mountain north of Pskov on the right bank of the Velikaya River, here was the monastery of the Nativity of the Virgin Mary, in which those who fled could take refuge.

... co Most Pure Mother of God V Pechersky monastery... — Pskov-Pechersky Monastery of the Dormition of the Virgin Mary, approximately 50 kilometers west of Pskov.

... V most clean Monday Great post... — The first Monday of Lent is called “Clean Monday.”

... moreover second Jews... By dѣ scrap their. — Alexander Nevsky, who liberated Pskov and defeated the German knights on Lake Peipsi in 1242, after returning to Pskov, addressed the Pskov residents with a speech in which he urged them to remember what he did for Pskov, and not to be like the Jews who forgot about the prophet , who saved them from Egyptian captivity. (See this edition, vol. 5, pp. 364-365).

... came false king And thief Matyushka... — “Liar Matyushka” (some sources call him Sidorka) was a Moscow deacon from beyond the Yauza. After the murder of the “Tushinsky thief” in Kaluga, Matyushka ran to Novgorod, carried on small trade here and finally revealed his “royal name”. The Novgorodians did not believe him, and the newly-minted Dmitry had to flee, with several Cossacks he went to Ivangorod and there on March 23, 1611 he announced that he was “saved Dmitry.” The Cossacks began to gather around Matyushka, and the Pskovites also came to him, assuring him that Pskov was ready to receive Dmitry. On July 8, the “tsar” appeared near Pskov, but the Pskovites did not open the gates for him. Matyushka stood under the city walls for six weeks. Frightened by the approach of the Swedes with the Novgorodians, he fled to Gdov; defeated by the Swedes, he took refuge in Ivangorod. The people of Pskov came to the rescue of Matyushka. Fearing the Lithuanians with Khodkevich and the Swedes led by Horn, not wanting to recognize Prince Vladislav, the Pskovites decided to swear allegiance to the impostor. Matyushka managed to slip between the Swedish detachments, and on December 4 he was in Pskov. Having settled in the Pskov Kremlin, Matyushka sent ambassadors to the militia near Moscow to the former Tushino residents. The Cossacks became worried, and elected people were sent to identify the tsar. Not daring to tell the truth about Matyushka’s impostor, they confirmed Dmitry’s truth. On March 2, 1612, the Cossacks of the militia proclaimed the sovereign of the Pskov “false Tsar Matyushka,” the third in a row of False Dmitry. The militia leaders I. Zarutsky and D. Trubetskoy were forced to recognize him for fear of reprisals. On April 11, a new embassy headed by I. Pleshcheev, a former favorite of the “Tushinsky thief,” arrived from the militia in Pskov. Pleshcheev played the role of a faithful servant for more than a month, without exposing the imposture of Matyushka, whose position in Pskov was very fragile. The Pskovites had long been disappointed in their king, who was unable to expel Lisovsky from the Pskov lands or protect him from the Swedes - he only debauched and imposed extortions. Feeling the fragility of his position, Matyushka fled to Gdov with a small number of Cossacks on the night of May 18, 1612. On May 20 he was caught, brought to Pskov for shame, then sent to Moscow under heavy guard. In the Moscow camps, the Cossacks put him on a chain for everyone to see. Thus ended the short reign of the Pskov “liar Tsar Matyushka” ingloriously; After Mikhail Romanov was elected to the throne, he was hanged.

... after Petrova days. — Peter's Day - June 29 Art. Art.

... To Promѣ shitsy... at Spasa... — Promezhitsa is a stream flowing into the Cherekha River, a tributary of the Velikaya; Church of the Image of the Savior Not Made by Hands - approximately three kilometers south of the city.

... stasha at Nikola on Lyubyatovo V monasteryѣ. — St. Nicholas Monastery at the Lyubyatovo churchyard, one and a half kilometers on the way from Novgorod to Pskov.

... pan Lisovskaya Yes Ivan Prosovetskaya... is coming decѣ homo V syu country... — Alexander Lisovsky, governor of False Dmitry II, led, together with Y. Sapega, the siege of the Trinity-Sergius Monastery near Moscow. In October 1609, after the decisive actions of M. Skopin-Shuisky, Lisovsky and his troops went to the Novgorod and Pskov lands.

... To panu Hotkѣ Evich... — Lithuanian hetman Jan Karol Chodkiewicz (1560-1621).

... on Ivangorod on mutilation, more gently Then how things are bѣ St.ѣ yskim nѣ mtsy... — Svei Germans, i.e. Swedes; Ivangorod in 1607-1610. often changed hands.

.. prince Mikhail Skopina... luring his To Moscow, poison hilarious. — See “Scripture on the death and burial of Prince Mikhail Skopin-Shuisky.”

AND crazy Lithuanian the prince's son personalѣ on kingdom plant ... - We are talking about Tsarevich Vladislav.

... in the air king Vasily And give it back Lithuanian to the king. - a tsar from an old family of Suzdal princes, elected to the throne after a popular uprising in Moscow on May 17, 1606 and after the murder of False Dmitry. He was dethroned by Muscovites in July 1610 and tonsured a monk. Then he was arrested by the Poles along with his brothers Dmitry and Ivan; died in captivity near Warsaw on September 5, 1612.

St.ѣ estiy same nѣ mtsy... took Great Novgrad... And Vladѣ sha them 6 lѣ t. — Novgorod was in the power of the Swedes from July 1611 to February 1617.

... about Wielice days... — The great day is Easter.

... nѣ Who Ivashko Zarutskaya... in Astarahan. — Ivan Martynovich Zarutsky, a Cossack ataman, supported various political forces, was one of the closest associates of False Dmitry II, went from him to serve Sigismund III, then, together with Lyapunov and Trubetskoy, led the first zemstvo militia. Dreaming of personal power, he began campaigning for the election of a “warren” to the Russian throne, the son of False Dmitry II and M. Mnishek. The idea of inviting a young clan to Moscow was met with distrust by many. Zarutsky’s army was thinning out, the cities that he tried to get for the “warrior” offered resistance. After the election of M. Romanov to the throne, noble detachments led by I. Odoevsky acted against Zarutsky. I. Zarutsky took refuge in Astrakhan, after the uprising in Astrakhan he fled to Yaik. Here the Cossacks handed over the “queen”, “vorenok” and Zarutsky to the authorities. In Moscow, the little crow Ivan was hanged, I. Zarutsky was impaled, M. Mnishek was exiled (she died a natural death in Tula).