6545 (1037) per year. Yaroslav founded the great city, near the same city the Golden Gate; founded the church Saint Sophia, the metropolis, and then the church on the Golden Gate - the Holy Mother of God of the Annunciation, then the monastery of St. George and St. Irene.

And under him the Christian faith began to multiply and expand, and the monasteries began to multiply and monasteries to appear. And Yaroslav loved church rules, he loved a lot of priests, especially the monks, and he loved books, reading them often both night and day. And he gathered many scribes, and they translated from Greek into Slavic. And they wrote many books, from which believers learn and enjoy divine teaching. Just as one plows the land, another sows, and others reap and eat food that never fails, so is this one.
Yaroslav, as we have already said, loved books and, having written a lot of them, placed them in the church of St. Sophia, which he created himself. He decorated it with gold, silver and church vessels, and in it they offer the prescribed hymns to God at the appointed time. And he set up other churches in cities and places, appointing priests and giving salaries from his wealth, telling them to teach people, because they were entrusted with this by God, and to visit churches often. And the elders and Christian people multiplied. And Yaroslav rejoiced, seeing many churches and Christian people, but the enemy complained, defeated by new Christian people.

6546 (1038) per year. Yaroslav went against the Yatvingians.

Per year 6547 (1039). The Church of the Holy Mother of God, which was created by Vladimir, Yaroslav's father, was consecrated by Metropolitan Theopempt.

Per year 6548 (1040). Yaroslav went to Lithuania.

Per year 6549 (1041). Yaroslav went to Mazovshan in rooks.

6550 (1042) per year. Vladimir Yaroslavich went to Yam and defeated them. And the horses of Vladimirov’s soldiers fell; so much so that they tore off the skin from horses that were still breathing: such was the plague on the horses!

ESTABLISHMENT OF METROPOLITAN HILARION AND FOUNDATION OF THE PECHERSK MONASTERY

6551 (1043) per year. Yaroslav sent his son Vladimir against the Greeks and gave him many soldiers, and entrusted the voivodeship to Vyshata, Yan’s father. And Vladimir set off in boats, and sailed to the Danube, and headed towards Constantinople. And there was a great storm, and it broke the Russian ships, and the prince’s ship was broken by the wind, and Ivan Tvorimirich, the governor of Yaroslav, took the prince into the ship. The rest of the Vladimirov warriors, numbering up to 6,000, were thrown ashore, and when they wanted to go to Rus', no one from the princely squad went with them. And Vyshata said: “I will go with them.” And he landed to them from the ship and said: “If I live, then with them, if I die, then with the squad.” And they went, intending to reach Rus'. And they told the Greeks that the sea had broken the boats of Rus', and the king, named Monomakh, sent 14 boats for Russia. Vladimir, seeing with his squad that they were coming after them, turned around, smashed the Greek boats and returned to Rus', boarding his ships. Vyshata was seized along with those thrown ashore, and brought to Constantinople, and many Russians were blinded. Three years later, when peace was established, Vyshata was released to Yaroslav in Rus'. In those days, Yaroslav gave his sister in marriage to Casimir, and Casimir gave, instead of a wedding gift, eight hundred Russian prisoners captured by Boleslav when he defeated Yaroslav.

Per year 6552 (1044). They dug up from the graves of two princes, Yaropolk and Oleg, the sons of Svyatoslav, and baptized their bones, and laid them in the church of the Holy Mother of God. In the same year, Bryachislav, the son of Izyaslav, the grandson of Vladimir, the father of Vseslav, died, and Vseslav, his son, sat on his table, but his mother gave birth to him from magic. When his mother gave birth to him, there was an ulcer on his head, and the wise men said to his mother: “Bind this ulcer on him, let him wear it until death.” And Vseslav wears it on himself to this day; That is why he is not merciful to bloodshed.

Per year 6553 (1045). Vladimir founded Saint Sophia in Novgorod.

6555 (1047) per year. Yaroslav went against the Mazovians, and defeated them, and killed their prince Moislav, and conquered them to Casimir.

6558 (1050) per year. The princess, Yaroslav's wife, has passed away.

Per year 6559 (1051). Yaroslav installed Hilarion as metropolitan, a Russian by birth, in St. Sophia, having gathered bishops.

Now let's tell you why it's named like that Pechersky Monastery. The God-loving Prince Yaroslav loved the village of Berestovoye and the church that was there, the holy apostles, and helped many priests, among whom was a presbyter named Hilarion, a gracious, bookish and fasting man. And he walked from Berestovoe to the Dnieper, to the hill where he is now located old monastery Pechersky, and there he said a prayer, for there was a great forest there. He dug a small cave, two feet deep, and, coming from Berestovoe, he sang church hours there and prayed to God in secret. Then God put it on the prince’s heart to appoint him metropolitan in St. Sophia, and this cave came into being. And a few days later there appeared a certain man, a layman from the city of Lyubech, and God put it on his heart to go on a pilgrimage. And he headed to the Holy Mountain, and saw the monasteries there, and walked around them, falling in love with monasticism, and came to one monastery, and begged the abbot to tonsure him as a monk. He listened, tonsured him, gave him the name Anthony, instructing and teaching him how to live like a black man, and said to him: “Go again to Rus', and may the blessing of the Holy Mountain be on you, for from you many will become black men.” He blessed him and sent him away, telling him: “Go in peace.” Anthony came to Kyiv and began to think about where to settle; and went to monasteries, and did not love them, because God did not want it. And he began to walk through the wilds and mountains, looking for a place that God would show him. And he came to the hill where Hilarion dug a cave, and loved that place, and settled in it, and began to pray to God with tears, saying: “Lord! Strengthen me in this place, and may the blessing of the Holy Mountain and my abbot, who he tonsured me." And he began to live here, praying to God, eating dry bread, and then every other day, and drinking water in moderation, digging a cave and not giving himself rest day and night, being in labor, in vigil and in prayer. Then we found out, came with his retinue, asking him for blessings and prayers. And the great Anthony became known to everyone and revered by everyone, and the brethren began to come to him, and he began to receive and tonsure them, and the brethren gathered to him, numbering 12, and they dug out a great cave, and a church, and cells, which to this day are still exist in a cave under the old monastery. When the brethren gathered, Anthony said to them: “It is God who has gathered you, brethren, and you are here by the blessing of the Holy Mountain, according to which the abbot of the Holy Mountain tonsured me, and I tonsured you - may there be a blessing on you, the first from God, and the second from the Holy Mountain." And so he said to them: “Live on your own, and I will appoint an abbot for you, but I myself want to be secluded in this mountain, since I was already accustomed to living in solitude before.” And he made Varlaam abbot for them, and he himself came to the mountain and dug out a cave that was under the new monastery, and died in it my days , living in virtue, without leaving the cave for forty years; His relics lie in it to this day. The brothers and the abbot lived in the former cave. And in those days, when the brethren multiplied and could no longer fit in the cave, they decided to build a monastery outside the cave. And the abbot and the brethren came to Anthony and said to him: “Father! The brethren have multiplied, and we cannot fit in the cave; if God had commanded, by your prayer we would have built a church outside the cave.” And Anthony commanded them. They bowed to him and erected a small church over the cave in the name of the Dormition of the Holy Mother of God. And God, through the prayer of the Holy Mother of God, began to multiply the monks, and the brothers decided to build a monastery with the abbot. And the brothers went to Anthony and said: “Father! The brethren are multiplying, and we would like to build a monastery.” Anthony said with joy: “Blessed is God in everything, and may the prayer of the Holy Mother of God and the Fathers of the Holy Mountain be with you.” And, having said this, he sent one of the brothers to Prince Izyaslav, saying this: “My prince! Behold, God is multiplying the brethren, but the place is small: he would give us that mountain that is above the cave.” Izyaslav heard this and was glad, and sent, and brought Varlaam to the abbess of Saint Dmitry, wanting to make that monastery higher than Pechersk, hoping for his wealth. After all, there are many monasteries established by crowns, boyars, and rich people, but they are not like those that were established through tears, fasting, prayer, and vigil. Anthony had neither gold nor silver, but achieved everything through tears and fasting, as I already said. When Varlaam went to Saint Demetrius, the brothers, having formed a council, went to Elder Anthony and said: “Appoint us an abbot.” He said to them: “Whom do you want?” They answered: “Whom God and you want.” And he said to them: “Whoever of you is greater than Theodosius - obedient, meek, humble - let him be your abbot.” The brethren were glad and bowed to the elder;

and they made Theodosius abbot of the brethren, numbering 20. When Theodosius accepted the monastery, he began to follow abstinence, and strict fasts, and prayers with tears, and began to gather many monks, and gathered the brethren, numbering 100. And he began to look for the monastic rule, and then he was found Michael, a monk of the Studite monastery, who came from the Greek land with Metropolitan George, - and Theodosius began to ask him for the charter of the Studite monks. And I found it from him, and copied it, and introduced rules in my monastery - how to sing monastic hymns, and how to bow, and how to read, and how to stand in church, and the whole church routine, and behavior at meals, and what to eat at what times. days - all this is according to the charter. Having found this charter, Theodosius gave it to his monastery. All monasteries adopted this charter from the same monastery, which is why the Pechersky Monastery is considered the eldest of all. When Theodosius lived in a monastery, and led a virtuous life, and observed monastic rules, and accepted everyone who came to him, I, a bad and unworthy slave, came to him and accepted me, and I was 17 years old. I wrote this and determined in what year the Pechersky Monastery began and why it is called Pechersky. And we’ll talk about the life of Theodosius later.

6560 (1052) per year. Vladimir, the eldest son of Yaroslav, reposed in Novgorod and was laid in St. Sophia, which he himself erected.

Per year 6562 (1054). The Russian Grand Duke Yaroslav reposed. While still alive, he gave instructions to his sons, telling them: “Here I am leaving this world, my sons; have love among each other, because you are all brothers, from one father and one mother. And if you live in love among each other, God will be in you and will subdue your enemies. And you will live peacefully. If you live in hatred, in strife and quarrels, you yourself will perish and destroy the land of your fathers and grandfathers, who obtained it with their great labor, but live peacefully, obeying; brother brother. Here I entrust my table in Kyiv to my eldest son and your brother Izyaslav; obey him, as you obeyed me, let him be for you in my place; and I give Chernigov to Svyatoslav, and Pereyaslavl to Vsevolod, and Vladimir to Igor, and Smolensk to Vyacheslav.” And so he divided the cities between them, forbidding them to cross the borders of other brothers and expel them, and said to Izyaslav: “If anyone wants to offend his brother, you help the one who is offended.”

And so he instructed his sons to live in love. He himself was already ill then and, having arrived in Vyshgorod, became very ill. Izyaslav was then... and Svyatoslav was in Vladimir. Vsevolod was then with his father, for his father loved him more than all his brothers and always kept him with him. And the end of Yaroslav’s life arrived, and he gave his soul to God on the first Saturday of the fast of St. Feodor. Vsevolod dressed his father’s body, placing it on a sleigh, and took it to Kyiv, and the priests sang the prescribed chants. People cried for him; and, having brought it, they placed it in a marble coffin in the Church of St. Sophia. And Vsevolod and all the people cried for him, but he lived for 76 years.

From the Tale of Bygone Years praise to Yaroslav the Wise

Questions and tasks for document No. 16:

2. What could you add to the characterization of Prince Yaroslav?

1. 3. Select facts that characterize the contribution of Prince Yaroslav to the development of the ancient Russian state and its culture.

6545 (1037) per year. Yaroslav founded a large city, which now has the Golden Gate, and founded the church of St. Sophia Metropolis, and then the Church of the Holy Mother of God of the Annunciation on the Golden Gate, then the monastery of St. George and St. Irene. Under him, the Christian faith began to multiply and spread, and the monasteries began to multiply and monasteries to appear. Yaroslav loved church statutes, he was very fond of priests, especially the monks, and he showed zeal for books, often reading them both at night and during the day. And he gathered many book writers who translated from Greek into Slavic. And they wrote many books from which believers learn and enjoy the Divine teaching. Just as it happens that one plows the land, another sows, and still others reap and eat food that never fails, so it is here. His father, Vladimir, plowed the land and softened it, that is, enlightened it with baptism. This same one sowed bookish words in the hearts of believers, and we reap by receiving bookish teaching.

After all, there is great benefit from book learning; books instruct and teach us the path of repentance, for we gain wisdom and self-control in the words of the books. These are rivers that water the universe, these are sources of wisdom; books have immeasurable depth; with them we are comforted in sorrow; they are the reins of abstinence.<,..>If you diligently search the books of wisdom, you will find great benefit for your soul. Whoever reads books often talks with God or with holy men. By reading prophetic conversations and evangelical and apostolic teachings and the lives of the holy fathers, we receive great benefit for the soul.

This Yaroslav, as we said, loved books and, having copied them a lot, placed them in the church of St. Sophia, which he created himself. He decorated it with gold, silver and church vessels; in it the prescribed prayers are offered to God at the appointed time. And he erected other churches in cities and other places, appointing priests and giving them payment from his treasury, telling them to teach people, because this was entrusted to them by God, and to visit churches often. And the number of elders and baptized people increased. And Yaroslav rejoiced, seeing many churches and baptized people, and the enemy complained about this, being defeated by new baptized people.

II. Lecture 1. The Christian-Orthodox ideal of man and his upbringing in Russian pedagogical cultureX-XVII centuries

Plan

1. Raising children among the Slavs before the adoption of Christianity.

2. The Baptism of Rus' and the formation of value orientations of education based on Orthodox culture ( X- XVII centuries).

1. Until the beginning of the 10th century. East Slavic ethnic groups have gone through a long path of development. The development of education took just as long. From ancient times, little direct evidence has reached us about the life and way of life of our ancestors, about the forms of educational and educational practice. However, modern archaeology, history, ethnography, and linguistics provide researchers with material that allows them to reconstruct in general terms the forms of transmission of social experience from the older generation to the younger. The nature and direction of education of the younger generation in ancient times, as in subsequent historical periods, were determined by a combination of factors: ideological ideas, geographical environment, natural living conditions and others. When the Slavs lived as a primitive community, it was necessary to cultivate in children the qualities necessary for a person to carry out hard work, to fight the forces of nature, and also to repel the attacks of foreign tribes.

The child’s first teacher was the mother, so the beginning of the Russian school, the origins of Russian pedagogy were laid in the family, in its way of life, traditions, and customs. From the mother, the child received knowledge of the language, the way of life, the customs of the tribe, and learned religious ideas. The ancient Slavs deified the natural elements and considered themselves the grandchildren of the Sun God, the Rain God. It is known that the pagan Slavs worshiped the earth, trees, ponds, and stones. Perun usually stood first in the lists of the supreme deities of the Eastern Slavs that have come down to us. Perun the Thunderer, the god of thunder, whose cult is common to all Slavs, went back to the ancient cult of the Thunderer in Indo-European mythology, associated with military function. Therefore, Perun was considered among the Slavs as the patron of the princely military squad and the prince himself.

From the age of 7, boys were raised primarily in the male half, and girls - in the female half. Boys became full members of the family upon reaching 14 years of age. At this age, the youth must be ready for the test of maturity (initiation), during which his physical strength, dexterity, skills, and religious beliefs were tested.

The younger generations were preparing to work as hunters, cattle breeders, farmers, artisans, and warriors. Labor activity was associated with the performance of various kinds of rituals, ceremonies, participation in festivals and games. In the process of joining various types adult labor and education took place.

The emergence of folk pedagogy and its methods also dates back to the pre-Christian period. The experience of raising children was reflected in folklore: tales, songs, epics, proverbs, sayings, which served as a means of teaching and instructing children. Folk pedagogy reflects pedagogical ideals, means and methods of achieving them. “Like the womb, so are the babies”; “Darlings have kind men and children”; “Don’t do anything to your enemy that you don’t want to do”; “One’s own land is sweet even in sorrow”; “He who has a good friend finds treasure”; “A hot temper is never evil”; “In a willing herd, the wolf is not terrible.”

From birth, the child listened to lullabies, then all kinds of nursery rhymes, prohibitions (zapuki). In oral folk art, a large place was occupied by the theme of learning, its importance for achieving success in life and well-being: “Sell your caftan and buy an initial letter,” “The ABC is a stepping stone to wisdom,” “Going into science means enduring torment,” “It’s not good for the book.” read, if only the tops of them are enough”, “Teaching is the best wealth”, etc. Folklore continued to perform important pedagogical functions in subsequent times, but before the advent of writing in Rus', it played an incomparably large role in education.

2. At the end of the 10th century. (988) Kievan Rus adopted Christianity, while maintaining its state independence. The pedagogical consciousness of the Slavs is changing radically. The role of the main and only national mentor is assumed by the church.

The Baptism of Rus', as Fr. rightly noted. Georgy Florovsky, “of course, it is impossible and should not be imagined ... as a single event for which a specific date can be named. It was a complex and very diverse process, long and interrupted, stretching not even for decades, but for centuries. And it began, in any case, before Vladimir.” Soon after the prince's baptism, the Kyiv pagans were also baptized. Acceptance of the sacrament was voluntary-compulsory. Russian princes and merchants built churches and monasteries. Sermons of humility, meekness, and mercy were heard in churches. IN public consciousness The idea of ​​Christian brotherhood took root. At the same time, the people continued to preserve traditional customs and beliefs, with which the church had to wage a long struggle.

Byzantium had a huge influence on the development of education in Rus'. After the adoption of Christianity, the entire spiritual life of Ancient Rus', and then the Russian state, was determined by the desire to follow Byzantine traditions. The teachings of the Byzantine church fathers ( Orthodox) determined educational ideals in Rus' right up to17th century. It is characteristic that the domestic historian of pedagogy P.F. Kapterev designated this stage in the development of domestic pedagogical culture as Orthodox. The means of Byzantine influence were the church and the book. From the Greek, the Russian Church received the covenant of strict preservation of Orthodoxy in contrast to the Western Catholic Church with its innovations.

With the adoption of Christianity, a need arose to prepare literate people for church service. This goal was pursued by the command of Vladimir (980-1015) to collect children from the best people and send them to book education. The mothers of the children wept for them, for they were not yet established in the faith. Something similar will happen more than once in Russian history. In the same way, for example, Peter I will send noble minors to study, and in the same way their mothers will cry for them.

The palace school of “book learning” opened in Kyiv was, in the conditions of that time, the center of book culture, which connected Kievan Rus with the entire centuries-old civilization of Europe and Asia. This school is mentioned in the Tale of Bygone Years. The school was elitist in nature; the children of the prince’s boyar circle studied there. The Russian princes, Yaroslav, Vsevolod, and others, paid great attention to education, opening schools and allocating funds for their maintenance. Schools (colleges) were founded mainly in the places of residence of bishops - in Kyiv, Novgorod, Kursk, Smolensk, Vladimir-Volynsky, Vladimir-on-Klyazma and other cities and villages. This allows us to conclude that education in Rus' has become quite widespread since the time of baptism. This conclusion is confirmed by birch bark letters found by archaeologists during excavations in Novgorod, Staraya Rus, Smolensk, Pskov, Vitebsk, Tver, etc. The letters date back to the 11th - 15th centuries. Judging by these sources, in Kievan Rus Writing penetrated almost all segments of the population and served all spheres of social life. The training was conducted in a live manner that was understandable to everyone. Slavic peoples the language of that time - Old Russian. During the excavations, writing tools were found - writing tools on birch bark.

The main subjects of study in the schools were Slavic literacy and writing, church singing, and at an advanced level - Greek language. The content of education was the same for everyone: boyar children, townspeople, and children of poor parents. The first teachers were the Greeks brought by Prince Vladimir, then the priests, and later the laity, “masters of literacy.”

By the first half of the 11th century. refers to the chronicle entry about the organization of the library by Prince Yaroslav the Wise at the Kiev St. Sophia Cathedral: “...And he gathered many book writers who translated from Greek into Slavic. And they wrote many books from which believers learn and enjoy divine teaching.” The first books in the Slavic language came to Rus' from neighboring Balkan countries, mainly from Bulgaria. In addition to liturgical books, the knowledge of which was necessary for the clergy to conduct church services, numerous collections were copied and compiled, including works of various genres. Collections of an encyclopedic nature are of greatest interest. Thus, the Izbornik of 1073 contained more than 380 articles by 25 authors, which gave the reader a Christian idea of ​​the world.

In the 11th century original Russian works appear: chronicles, lives of the first Russian saints, monuments of solemn oratorical prose (“Words” of Metropolitan Hilarion, Luka Zhidyata, Kliment Smolyatich, Kirill of Turov), “Prayer” by Daniil Zatochnik, “The Tale of Igor’s Host”, “Teaching to Children » Vladimir Monomakh and others. The authors of these works are people who have deeply comprehended the “book teaching.” In their works they freely quote a wide variety of literature. The book becomes in Rus' the main source of knowledge, a means of achieving wisdom. “Beauty is a weapon for a warrior and a sail for a ship, so is veneration for the righteous (book reading),” wrote John, the author of the introductory article to the Izbornik of 1076. Reading a book was seen as difficult spiritual work. John's article reveals the goals and methods of reading books. It must be borne in mind that the Russian Middle Ages did not know special pedagogical works. Ideas that are essentially pedagogical (about the goals of education, the educational ideal, the nature of teaching) can be found in a variety of sources. In general, the pedagogical thought of Ancient Rus' was aimed not at the problem of teaching, but at the problem of education and did not single out a person as a special object of education. IN medieval literature the whole world was considered as a school where a person learns and is educated throughout his life.

One of the most striking examples of this is "Lesson for Children"» Kyiv prince Vladimir Monomakh(1053-1125). His teaching is addressed to the military class, his pedagogy is for youth combatants. In parallel with the instructions of a Christian nature, the idea of ​​the need for active activity in a person’s life runs through the entire essay. All autobiographical examples, according to Monomakh, should have instilled the main thing - not to be lazy, to work tirelessly, to defend their native land, sparing no effort and life. Calling for constant mental work, he cited the example of his father, Prince Vsevolod, who learned five languages ​​and therefore was honored by other states. And Monomakh himself was a man who knew bookishness well, as evidenced by numerous quotes and literary reminiscences in his “Teachings”. It contains the values ​​of Orthodox pedagogy (love, mercy, humility, obedience, fear of God, the need for learning, work), which became the basis for its subsequent development for centuries.

The book fund in Kievan Rus was significant: 130-140 thousand volumes, including educational Psalms, Izmaragds, Chrysostoms, Chrysostoms, which represented a storehouse of pedagogical wisdom. Of the foreign authors, he was especially popular John Chrysostom, and from domestic ones - Kirill Turovsky, who were outstanding teachers and educators who left interesting thoughts about raising and teaching children for future generations. Yes, John Chrysostom highest values associated education with the formation of virtues. Addressing parents, he urged them in raising their children “... to take every possible care for the salvation of their souls,” “... to think not about how to make their children rich in silver and gold, but about how they would become richer in piety and wisdom.” and the acquisition of virtue...”

Kirill Turovsky, in parables based on instructive examples, gives moral instructions addressed not only to parents and teachers, but to all Orthodox people.

After Vladimir Monomakh (1113-1125), tendencies towards the isolation of individual principalities intensified in Kievan Rus. The scattered principalities were unable to resist the much superior forces of the conquerors who invaded Rus' in the first quarter of the 13th century. Rus' split into southwestern and northeastern. Centers of education - churches and monasteries - were destroyed in the fires. Orthodox faith helped the Russian people survive the tragic consequences of the division of Rus' and played an important role in gathering strength for the struggle and the coming victory. The principality of Moscow acts as the unifier of the Russian lands. There is a revival of former forms of education in monasteries, churches, and masters of literacy. In the 15th century In northeastern Rus', private schools became widespread, which provided the opportunity for everyone “who wants to learn” to master basic literacy.

In the middle of the 16th century. By decree of Tsar Ivan IV, councils were convened (1547, 1549, 1551) with the aim of “correcting church deanery, government administration and every earthly structure.” The Council of the Hundred Heads in 1551, in the chapter “On Schools” of the collection of cathedral decisions, decided to create schools of an advanced type (schools) in the houses of priests and deacons, “so that all Orthodox Christians would send their children to learn to read and write, book writing and church singing.” Special attention addressed the level of literacy of teachers and their moral lifestyle. Mandatory letters with cathedral decrees were sent to all cities. There is no information about the implementation of the decisions of the Stoglavy Council, but it can be assumed that monasteries and cathedral schools already had libraries and educated people, and teenagers were taught “book wisdom.”

Elementary literacy schools by the end of the 16th century. began to change in connection with the publication of printed textbooks, the expansion of information on grammar and the increase in the volume of texts for school reading. New manuals are appearing - handwritten alphabet books containing information on various branches of knowledge. In 1574, Ivan Fedorov published a Primer in Lvov, which contained the alphabet, texts for reading and some information on grammar.

The famous monument of that time eloquently speaks of the orientation of Russian education in the 16th century in the spirit of Orthodoxy. "Domostroy"", which was prepared by a monk Sylvester. This work was based on various sources; in it he showed the domestic way of life that had developed by the 16th century. and gave patristic instructions on Christian life. Chapter 64 of Domostroy reveals Sylvester’s ideas about raising children in a family. He affirms the high responsibility of parents for raising their children in good teaching, in the fear of God, in politeness, in love and punishment.

“Punish children in their youth, and they will give you peace in your old age.” He called for protecting physical and spiritual purity from childhood, and as children grow up, taking into account their age and individual characteristics, teaching handicrafts to the mother of daughters and skills to the father of sons, “who is capable of what, what opportunities God will give to whom.” And the basis for all education, in his opinion, is life according to the commandments of God. “Take care to leave your children instructed in the commandments of the Lord - this is better than unrighteous wealth: it is more beautiful to be in righteous poverty than in unrighteous wealth.” In a letter to his son Anfim, he wrote: “And you, child, also beware of unrighteous wealth and do good deeds, have, child, great faith in God, place all your hopes in the Lord: for no one who trusts in Christ will perish!”

The division of Rus' into southwestern and northeastern as one of the consequences of the Tatar-Mongol yoke led to some differences in their historical destinies. The southwest faced the threat of Catholic expansion, one of the weapons of which was education. Catholicism was opposed by communities of various classes that arose from the 15th century - brotherhoods that promoted Orthodox teachings and created their own schools - in Lvov (1587), Vilna (1588), Brest (1592), Mogilev (1596). In 1631, Kiev Metropolitan Peter Mohyla created the Kiev-Mohyla Collegium, which later became known as the Kyiv Academy. Like European educational institutions, the college offered its students courses in philology, mathematics, logic, natural science, and metaphysics. Among teaching methods, an important place was given to debates. For the further development of Russian education, the influence of fraternal schools and the Kyiv Academy (17th century) was very favorable.

In the 17th century, significant changes occurred in the political, economic and cultural development of the Russian state. Characteristic of them was the high development of crafts, its increasing concentration in cities, specialization by industry and region. Gradually, the transition of handicraft production from work on order to work on the market took place, and therefore the need for training qualified craftsmen increased. Dissatisfaction with the level of education provided by church sextons gradually grew. By the end of the 17th century, it became more realistic, when state patronage turned into guardianship over the church. And if in the 16th century the state and church trends in education, closely intertwined with each other, were put at the service of common goals, then at the end of the 17th century civil, secular elements began to predominate. They were manifested in the close attention of the Moscow government to the cultural achievements of Western states and in some use of these achievements (translated literature, theater, art). Without their own educational system, the state and the church, until the end of the 17th century, made repeated attempts to use educational institutions neighboring, more developed countries, invited foreign specialists and scientists to Russia, sent Russians abroad to receive education.

If at the beginning of the 17th century, Russia’s contacts with the West were limited to diplomatic and trade ties, then gradually by the middle of the 17th century foreigners lived in all major cities of Russia: Vologda. Astrakhan, Arkhangelsk, Kholmogory, Tula, Novgorod. In the German settlement of Moscow alone in the middle of the 17th century there were over a thousand foreigners. There were also many Polish artisans in Moscow. Communication with foreigners, which became much closer, gradually removed the alienation of Russians from Western culture, which was characteristic of previous centuries. And if in the 16th century some representatives of the Russian nobility invited foreign teachers to study Latin under the strictest secrecy, then at the beginning and especially in the middle of the 17th century, the nobility and large Russian merchants, such as the Stroganovs, for example, had a whole staff of foreign doctors, teachers, engineers. In the middle of the 17th century, works by foreign authors, both in translations and in originals, were quite widespread in Russia. Historical, astronomical, philological, geographical and foreign literature can be found in handwritten lists of this time.

The dissatisfaction of Russian society with the existing level of education led to the development of private initiative in organizing the education of the advanced strata of the urban population - wealthy merchants, service nobility, and artisans. The first attempt to organize stationary schools was a public school of an advanced type, opened by boyar F.M. Rtishchev in 1649. This school, judging by the sources that have reached us, was classless. Another manifestation of private initiative was the attempt of the parishioners of the Church of St. John the Evangelist (nobles and merchants of China Town of Moscow) to create a school at the church “noble and useful to the Orthodox people” with the teaching of “grammatical cunning, the languages ​​of Slovenian, Greek and Latin and other free teachings.”

In the 60s, the Moscow government also made attempts to organize schools. In 1665 in Zaikonospassky Monastery In Moscow, a “school of grammar instruction” was founded for young clerks of various orders, headed by Simeon of Polotsk. The school's goal was to prepare educated clerks for government agencies. This was the first advanced public school. They studied Latin, Polish, history, literature, rhetoric, theology and partly philosophy. In addition to this school, there was another state educational institution that pursued the goals of special training - a medical school, organized in 1654 under the Pharmacy Order. This school was not a higher one; after completing the course, its students received the title of doctor; only foreigners were doctors. The third state school, but already elementary, was the school founded in 1681, headed by Timofey the Greek, called in historical literature the typographic school.

Of particular note is the Patriarchal School in the Chudov Monastery, headed by Epiphany Slavinetsky in 1652, and from 1664 by Simeon, the former Archbishop of Tobolsk.

E. Slavinetsky was one of the most educated people of his time. After graduating from the Kiev-Mohyla College, he continued his education abroad and upon his return became a monk. Patriarch Nikon appointed him the chief “checker” of liturgical books, on which he worked for more than 26 years. He translated secular works on medicine, politics, pedagogy into Russian, and prepared dictionaries. His name is associated with the dissemination of the pedagogical essay “Citizenship of Children’s Customs,” created on the basis of the work of E. Rotterdamsky. In Slavinetsky’s sermons there was a call to the tsar and “other mighty ones” to establish “schools everywhere for the sake of small children.”

In March 1685, Greek brothers-hieromonks Ioannikis and Sophronius Likhud, who graduated from the University of Padua in Italy, came to Moscow. Having settled in the Epiphany Monastery in Kitai-Gorod, they organized teaching in their residential cells. The training program included the study of Greek, Latin and secular sciences. Among the students there were young men from different classes, but children of the privileged classes predominated. The Spasskaya, Typographical and Epiphany schools served as the basis for the creation of the first higher educational institution in Moscow - the Slavic-Greek-Latin Academy, which opened in 1687.

The schools listed above could not yet be called regular. The number of students in them, apparently, was small, and the functioning of the schools was short-lived, except for the Patriarchal School, which lasted about 12 years. Education in schools was conducted on the basis of handwritten educational books and printed textbooks. In just 3 years (1667-1669) 24 thousand educational books were published in Moscow, of which 14 thousand 400 were alphabet books. Establishing contacts with European countries, which led to the penetration of elements of the Western education system into Russia, led to the identification of different approaches to resolving the issue of what and how to teach.

Simeon of Polotsk (1629-1680), Sylvester Medvedev (1641-1691), Stefan Yavorsky (the turn of the 17th-18th centuries) considered it possible to use the experience of foreign schools in Russia

Thus, Simeon of Polotsk supported the idea of ​​secular education in combination with ancient Russian traditions, which were the basis of family pedagogy. He, together with S. Medvedev, participated in preparing the opening of the Slavic-Greek-Latin Academy in Moscow, which studied the seven liberal arts, ancient languages ​​and theology. The pedagogical views of S. Polotsk are set out in sermons and “Words”, which after his death were included in the book “Spiritual Dinner” (1681) and “Spiritual Supper” (1683). From a pedagogical point of view, a special sermon on the topic: “On the proper education of children” also attracts attention.

He considered the good morals of children as the highest spiritual value, and he considered it possible to cultivate these morals in every Orthodox Christian subject to a number of conditions: the use of a rod (punishment), protecting children from a bad community, personal example, teaching “your babies from young nails... the fear of God “so that they grow more in virtue than in body size,” introducing children to some kind of manual work or other activity, “so that they do not acquire evil habits by living in idleness, for idleness is their (evil skills’) breeding ground.”

S. Polotsky covered with his attention a large range of pedagogical problems that were in tune with domestic ideals: the role and importance of education, education in the family, the early start of education, the importance of example in education, labor education, the role of the teacher in education and requirements for it, the importance of education and books.

The schismatics (Old Lovers, Old Believers) - Archpriest Avvakum and his like-minded people did not accept the church reform carried out by Nikon. They viewed it as the collapse of the true old faith, and considered the supporters of this reform to be “heretics.” Habakkuk was convinced that the study of science (“external wisdom”) interferes with internal spiritual work leading to “true knowledge of God.” He believed that " old faith» is clearly presented in Holy Scripture, it is inherent in a Christian by his spiritual nature, which does not need education. In his opinion, no one can call himself a teacher except the only one - Jesus Christ, who taught neither dialectics nor eloquence, and therefore a rhetorician and philosopher cannot be a Christian.

Thus, after the baptism of Rus', Orthodox pedagogy became dominant for many centuries, orienting a person’s life according to the commandments of God, towards the development of virtues - religious perception of the world, love, mercy, forgiveness, hard work, piety, good morals.

Bibliography

1.Averintsev S.S. The Baptism of Rus' and the path of Russian culture / Russian abroad in the year of the millennium of the Baptism of Rus': Collection. - M., 1991.

2.Anthology of pedagogical thought of Ancient Rus' and the Russian state of the XIV-XVII centuries/Compiled. S.D. Babishin, B.N. Mityurov. - M.: Pedagogy, 1985.

3.Anthology of pedagogical thought in Russia in the 18th century. / Comp. I.A. Solovkov. - M.: Pedagogy, 1985.

4. Pedagogy of the peoples of the world: History and modernity. K. Salimova. - M.: Pedagogical Society of Russia, 2000.

5. Reader on the history of pedagogy: in 3 volumes. T.1. T.2. Ed. A.I. Piskunova. - M.: TC Sfera, 2006.

6. School and pedagogy in the culture of Ancient Rus' // Historical Reader / Comp. O.E. Kosheleva, L.V. Moshkova. - M.: Ros. Open University, 1992.

7. Yudin A.V. Russian folk spiritual culture. - M.: Higher School, 1999.

After Christianity becomes official state religion Kievan Rus, education becomes a state matter. Prince Vladimir the Great was the first to enroll his children in “book science,” although the science was elementary - the ability to read, write and know the Bible. During the reign of Yaroslav the Wise, a “new type” school was opened at the St. Sophia Cathedral , in which they taught literacy, Greek and Latin, studied the philosophical works of antiquity, and also introduced them to the basics of medicine.

In the Tale of Bygone Years, under the year 1037, it is written: “Yaroslav... loved books, reading them often night and day. He gathered many scribes, and they translated from Greek into Slavic. And they wrote many books, from which believers learn and enjoy the Divine teaching. After all, there are great benefits from book learning. Yaroslav loved books and, having written a lot of them, he placed them in the church of St. Sophia, which he created himself.” Thus, Yaroslav the Wise opened the first library in Rus' under Sophia of Kyiv.

The son of Yaroslav the Wise was a widely educated man, a polyglot. The chronicle says that, “while sitting at home,” he knew five languages: Greek, Swedish-Norwegian, Polovtsian, Latin and Old Church Slavonic. Vsevolod's wife, Maria, was also an educated woman and even had a personal seal.

The Kyiv princesses received education on an equal basis with the princes. They knew how to read, write, knew 4-5 languages, and had an excellent understanding of politics, scholasticism and Greek philosophy.

The sister of Vsevolod Yaroslavovich, the eldest daughter of Yaroslav the Wise, Anna Yaroslavna, who became the queen of France, read and wrote in Greek, Latin and Old Church Slavonic. For comparison, not all European rulers of that time could boast of at least the ability to write. A document has been preserved in which the French king Henry I, Anna’s husband, put a cross instead of a signature, and Anna wrote “Anna - Regina” in Cyrillic.

The other two daughters of Yaroslav the Wise - Elizabeth (Olisava) - the wife of the Norwegian king Gerald the Bold and Anastasia - the wife of the Hungarian King Andrew, were among the most enlightened rulers of that time.

In 1086, at the St. Andrew's Monastery, the daughter of Vsevolod Yaroslavovich Yanka (baptized Anna), founded the first and only school for girls in Europe. True, it was more likely not a school, but a college, but for that time it was the same as the current Academy of Sciences :). 300 girls of noble origin could study at the school at the same time, and since there were no analogues in Europe, the ambassadors at the court of the Kyiv prince sought to place their daughters there. A petition from the abbess of St. Andrew's Monastery has been preserved, where the French ambassador asks her to “accept his daughter Isabeau to teach sciences... and feminine wisdom” :).

Girls were taught “writing, as well as crafts, singing, sewing and other useful knowledge.” At the end of school they knew how to: read, write, knew Greek and Latin, the Law of God, were trained in secular and church singing, dancing, embroidery, and also - attention (!) - political life, social relations, life, etiquette and culture of that time. Such high education of women raised the prestige of Kievan Rus among the European states of that time.

<О единоборстве Мстислава с Редедею>

6530 (1022) per year. Yaroslav came to Berest. At the same time, Mstislav was in Tmutarakan and went against the Kasogs. Hearing this, Prince Rededya of Kasozh came out against him. And when both regiments stood against each other, Rededya said to Mstislav: “Why are we going to destroy the squads? But let's come together to fight ourselves. If you prevail, you will take my riches, and my wife, and my children, and my land. If I prevail, then I will take everything you have.” And Mstislav said: “So be it.” And Rededya said to Mstislav: “We will not fight with weapons, but with struggle.” And they fought hard, and in the long struggle Mstislav began to become exhausted, for Rededya was great and strong. And Mstislav said: “O Most Pure Mother of God, help me! If I overcome him, I will build a church in your name.” And having said this, he threw him to the ground. And he pulled out a knife and stabbed Rededya. And going into his land, he took all his wealth, and his wife, and his children, and laid tribute on the Kasogs. And, having come to Tmutarakan, he founded the Church of the Holy Mother of God and erected the one that stands to this day in Tmutarakan.

<О правлении Ярослава Мудрого>

6545 (1037) per year. Yaroslav founded the great city, near the same city the Golden Gate; founded the Church of St. Sophia, the metropolis, and then the church on the Golden Gate - the Holy Mother of God of the Annunciation, then the monastery of St. George and St. Irene. And under him the Christian faith began to multiply and expand, and the monasteries began to multiply and monasteries to appear. And Yaroslav loved church rules, he loved a lot of priests, especially the monks, and he loved books, reading them often both night and day. And he gathered many scribes, and they translated from Greek into Slavic. And they wrote many books, from which believers learn and enjoy divine teaching. Just as one plows the land, another sows, and others reap and eat food that never fails, so is this one. His father, Vladimir, plowed the land and softened it, that is, enlightened it with baptism. This same one sowed bookish words in the hearts of believers, and we reap by accepting bookish teachings. After all, there is great benefit from book learning; We are guided and taught by books on the path of repentance, for from the words of books we gain wisdom and self-control. These are the rivers that water the universe, these are the sources of wisdom; There is immeasurable depth in books; with them we are comforted in sorrow; they are the bridle of self-control, Great is wisdom; after all, Solomon, glorifying her, said: “I, wisdom, infused light and reason, and I called upon meaning. The fear of the Lord... My advice, my wisdom, my affirmation, my strength. By me the Caesars reign, and the mighty legitimize the truth. By me the nobles are magnified and the tormentors rule the earth. I love those who love me; those who seek me will find grace.” If you diligently search for wisdom in the books, you will find great benefit for your soul. For whoever reads books often converses with God or with holy men. Anyone who reads prophetic conversations, and evangelical and apostolic teachings, and the lives of the holy fathers, receives great benefit to the soul. Yaroslav, as we have already said, loved books and, having written a lot of them, placed them in the church of St. Sophia, which he created himself. He decorated it with gold, silver and church vessels, and in it they offer the prescribed hymns to God at the appointed time. And he set up other churches in cities and places, appointing priests and giving salaries from his wealth, telling them to teach people, because they were entrusted with this by God, and to visit churches often. And the elders and Christian people multiplied. And Yaroslav rejoiced, seeing many churches and Christian people, but the enemy complained, defeated by new Christian people.

<Слово о нашествии иноплеменных>

It was God who sent the filthy people upon us, not by having mercy on them, but by punishing us so that we would refrain from evil deeds. He punishes us with an invasion of the filthy; This is his scourge, so that we, having come to our senses, will refrain from our evil path. For this purpose, on holidays God sends us lamentation, as this year the first attack happened at Trepol on the Ascension of the Lord, the second on the holiday of Boris and Gleb; this is a new holiday of the Russian land. That is why the prophet said: “I will turn your festivals into mourning and your songs into mourning.” And there was great mourning in our land, our villages and our cities were desolate, and we fled before our enemies. As the prophet said: “You will fall before your enemies, those who hate you will pursue you, and you will flee without being persecuted by anyone. I will crush the insolence of your pride, and your strength will be in vain, the passing sword will kill you, and your land will be desolate, and your courtyards will be desolate. Since you are bad and wicked, I will come to you with wicked fury.” Thus says the Lord God of Israel. For the treacherous sons of Ishmael burned villages and threshing floors and set many churches on fire, so that no one will marvel at this: “Where there is a multitude of sins, there we see all kinds of punishment.” For this reason the universe was betrayed, for this reason anger spread, for this reason the people were subjected to torture: some are taken into captivity, others are killed, others are handed over for revenge and they suffer a bitter death, others tremble when they see them being killed, others are killed by hunger and thirst. One punishment, one execution, bringing various disasters, various sorrows and terrible torments of those who are tied and kicked, kept in the cold and who are wounded. And it is all the more surprising and terrible that in the Christian race, fear, hesitation, and trouble have spread. It is righteous and honorable that we are punished like this. So let us have faith if we are punished: it was fitting for us to be “delivered into the hands of a strange and most lawless people on all the earth.” Let us say loudly: “You are righteous, O Lord, and your judgments are right.” Let us say, following the example of that robber: “We have received what we deserve according to our deeds.” Let’s say with Job: “As the Lord pleased, so it happened; Blessed be the name of the Lord forever.” Through the invasion of the filthy and the torment from them, we recognize the Master whom we angered: we were glorified - and did not glorify him, were honored - and did not honor him, enlightened us - and did not understand, were hired - and did not work, were born - and were not ashamed of him like their father, they sinned - and are now punished. As we did, so we suffer: the cities are all deserted; the villages were deserted; we will pass through the fields where herds of horses, sheep and oxen grazed, and now we will see everything empty; Overgrown fields became a home for animals. But we still hope for the mercy of God, the good Master rightly punishes us, “He did not do it to us according to our iniquity, but repaid us according to our sins.” This is how it befits a good Lord to punish not for the multitude of sins. This is what the Lord did for us: He created us and raised the fallen. He forgave Adam's crime, bestowed incorruption and shed his blood for us. So, seeing us remaining in unrighteousness, he brought this war and sorrow upon us, so that those who do not want would receive mercy in the future life; because the soul punished here will find all mercy in the future life and liberation from torment, for the Lord does not take revenge twice for the same thing. O ineffable love for humanity! for he saw us, involuntarily turning to him. O his boundless love for us! for they themselves wanted to deviate from his commandments. Now we no longer want, but we tolerate - out of necessity and involuntarily we tolerate, but as if of our own free will! For where was our tenderness? And now everything is full of tears. Where was our sigh? And now crying has spread throughout all the streets because of the dead, who were beaten by the lawless.

<Повесть об ослеплении Васильки Теребовльского>

6605 (1097) per year. Svyatopolk, and Vladimir, and Davyd Igorevich, and Vasilko Rostislavich, and Davyd Svyatoslavich, and his brother Oleg came, and gathered for a council in Lyubech to establish peace, and said to each other: “Why are we destroying the Russian land, arranging strife among ourselves? And the Polovtsians are carrying our land in different ways and are glad that warriors are marching among us. Let us unite with one heart from now on and let us guard the Russian land, and let everyone own his fatherland: Svyatopolk - Kiev, Izyaslav's fatherland, Vladimir - Vsevolod's, Davyd and Oleg and Yaroslav - Svyatoslav's, and those to whom Vsevolod distributed the cities: Davyd - Vladimir, Rostislavich same: To Volodar - Przemysl, Vasilko - Terebovl.” And on that they kissed the cross: “If from now on anyone goes against anyone, we will all be against him and the cross will be honest.” They all said: “Let the honorable cross and the whole Russian land be against him.” And, having said goodbye, we went home. And Svyatopolk and David came to Kyiv, and all the people were happy, but only the devil was upset by their love. And Satan entered the hearts of some men, and they began to tell Davyd Igorevich that “Vladimir has united with Vasilko against Svyatopolk and against you.” Davyd, believing the false words, began to slander Vasilko: “Who killed your brother Yaropolk, and now is plotting against me and you and united with Vladimir? Take care of your head." Svyatopolk was very embarrassed and said: “I don’t know whether this is true or false.” And Svyatopolk said to David: “If you speak the truth, God is your witness; If you speak out of envy, God will be your judge.” Svyatopolk felt sorry for his brother and began to think to himself: how is all this true? And he believed Davyd, and Davyd deceived Svyatopolk, and they began to think about Vasilko, but Vasilko did not know this, and neither did Vladimir. And Davyd began to say: “If we don’t capture Vasilko, then neither you will reign in Kyiv, nor will I reign in Vladimir.” And Svyatopolk listened to him. And Vasilko came on November 4, and was transported to Vydobech, and went to bow to St. Michael in the monastery, and dined here, and set up his convoy at Ruditsa; when evening came, he returned to his convoy. And the next morning Svyatopolk sent to him, saying: “Do not go in my name.” Vasilko refused, saying: “I can’t hesitate, lest war happen at home.” And David sent to him: “Don’t go, brother, don’t disobey your elder brother.” And Vasilko did not want to listen. And David said to Svyatopolk: “You see, he doesn’t remember you, walking under your hand. When he goes to his volost, you will see for yourself what will occupy all your cities - Turov, Pinsk and your other cities. Then remember me. But call him now, grab him and give him to me.” And Svyatopolk listened to him and sent for Vasilko, saying: “If you don’t want to stay until my name day, then come now, greet me and we’ll all sit with David.” Vasilko promised to come, not knowing about the deception that Davyd had planned for him. Vasilko, having mounted his horse, rode off, and his youth met him and said to him: “Don’t ride, prince, they want to grab you.” And he didn’t listen to him, thinking: “How can they grab me? They just kissed the cross, saying: if anyone goes against anyone, then the cross will be for him and all of us.” And, thinking so, he crossed himself and said: “The will of the Lord be done.” And he came with a small retinue to the prince’s court, and Svyatopolk came out to him, and they went to the hut, and David came, and they sat down. And Svyatopolk began to say: “Stay for the holiday.” And Vasilko said: “I can’t stay, brother: I’ve already ordered the convoy to go forward.” Davyd sat as if dumb. And Svyatopolk said: “At least have breakfast, brother.” And Vasilko promised to have breakfast. And Svyatopolk said: “You sit here, and I’ll go and give orders.” And he went out, and Davyd and Vasilko were sitting. And Vasilko began to talk to Davyd, and Davyd had neither voice nor hearing, for he was seized with horror and had deception in his heart. And, after sitting for a while, Davyd asked: “Where is brother?” They told him: “He’s standing in the entryway.” And, getting up, David said: “I will go after him, and you, brother, sit.” And he got up and went out. And as soon as David came out, they locked Vasilko up - November 5th - and bound him with double shackles, and put a guard on him for the night. The next morning, Svyatopolk summoned the boyars and Kievites and told them what Davyd told him, that “he killed your brother, and against you he united with Vladimir and wants to kill you and capture your cities.” And the boyars and people said: “You, prince, should take care of your head; if Davyd told the truth, let Vasilko be punished; If David told a lie, then let him accept vengeance from God and answer before God.” And the abbots found out and began to ask Svyatopolk for Vasilko; and Svyatopolk answered them: “It’s all Davyd.” Having learned about this, Davyd began to persuade him to be blinded: “If you don’t do this and let him go, then neither you nor I will reign.” Svyatopolk wanted to let him go, but Davyd did not want to, being wary of him. And that same night they took Vasilko to Belgorod - a small town near Kyiv, about ten miles away; and they brought him chained in a cart, took him out of the cart and took him to a small hut. And, sitting there, he saw Vasilko Torchin sharpening a knife, and realized that he was going to be blinded, and he cried out to God with great tears and lamentations. And so, those sent by Svyatopolk and Davyd, Snovid Izechevich, the groom of Svyatopolk, and Dmitr, the groom of Davydov, entered and began to spread the carpet, and, having spread it out, grabbed Vasilko, and wanted to throw him down; and they fought him hard, and could not bring him down. And then others climbed in, and knocked him down, and tied him up, and, removing the board from the stove, they laid him on his chest. And Snovid Izechevich and Dmitry sat down on the sides of the board, and could not hold him. And two others came up and removed another board from the stove, and sat down, and pressed it so hard that their chest cracked. And a torchin, named Berendiy, the shepherd of Svyatopolkov, approached, holding a knife, and wanted to stab him in the eye, and, missing the eye, cut his face, and Vasilko’s wound is visible to this day. And then he hit him in the eye, and the eye was torn out , and then - into the other eye, and took out the other eye. And at that time he was dead. And, taking him on the carpet, they put him on a cart, as if he were dead, and took him to Vladimir. And when they were taking him, they stopped with him. They crossed the Zvizhdensky bridge to the market place, and pulled off his shirt, all bloody, and let the priest wash it. Having washed it, she put it on him while they were having dinner and began to mourn his priest as if he was dead. said: “Where am I?” And they answered him: “In the city of Zvizhden.” And he asked for water, and they gave it to him, and he drank the water, and his soul returned to him, and he came to his senses, and touched his shirt, and said: “Why?” would they have taken it off me? It would have been better if I had accepted my bloody death in that shirt and appeared in it before God.” They, having had lunch, rode with him quickly in a cart along the rough path, for it was then an “uneven” month—the month of November, that is, November. . And they arrived with him in Vladimir on the sixth day. Davyd also arrived with him, as if he had caught some catch. And they planted him in the courtyard of Vakeevo, and assigned thirty men and two princely youths, Ulan and Kolchka, to guard him. Vladimir, having heard that Vasilko had been captured and blinded, was horrified, cried and said: “Such evil has never happened in the Russian land, either under our grandfathers or under our fathers.”

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